---
title: "中阿含經 · 180 瞿曇彌經"
description: "中阿含经是佛教重要经典之一，由东晋时期译经师瞿昙僧伽提婆翻译。该经属于原始佛教阿含部经典，收录于汉传佛教大藏经中，与长阿含经、杂阿含经、增一阿含经并称四阿含。内容主要记载佛陀与弟子们的对话，涵盖佛教基本教义如四谛、八正道、十二因缘等核心思想。经文以中篇形式呈现，结构严谨，是研究早期佛教教理的重要文献。作为原始佛教经典，中阿含经在佛教史上具有重要地位，为后世各宗派共同尊奉，对理解佛陀原始教法具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cma7j4836059gjl0ar1sri5j8"
---

### （一八〇）中阿含心品瞿曇彌經第九第四分別誦

> The Gotami Sutra, Chapter 9 of the Mind Chapter of the Middle Agama <note>Fourth Division</note>

我聞如是：

> Thus have I heard:

一時，佛遊釋羇瘦，在加鞞羅衛尼拘類樹園。

> Once, the Buddha was traveling among the Shakyas, staying in the banyan tree grove at Kapilavastu.

爾時，摩訶簸邏闍鉢提瞿曇彌持新金縷黃色衣往詣佛所，稽首佛足，却住一面，白曰：「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，願垂納受。」

> At that time, Mahāprajāpatī Gautamī, wearing a newly made robe of golden-threaded yellow cloth, approached the Buddha. She bowed her head at his feet, stood to one side, and said: "World-Honored One, I have personally made this new robe of golden-threaded yellow cloth for you. Out of compassion for me, may you kindly accept it."

世尊告曰：「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾。」

> The World-Honored One said to him, "Gotami, give this robe to the community of monks. By giving it to the community, you have made an offering to me and to the community alike."

大生主瞿曇彌至再三白曰：「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，願垂納受。」

> Mahāprajāpatī Gautamī said to the Buddha a second and third time: "World-Honored One, this new robe of golden-threaded yellow cloth I have made for you myself. Out of compassion for me, please deign to accept it."

世尊亦至再三告曰：「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾。」

> The World-Honored One also repeated this instruction a third time, saying: "Gotami, offer this robe to the community of monks. By offering it to the community, you will be making an offering to me as well as to the Sangha."

爾時，尊者阿難立世尊後執拂侍佛。於是，尊者阿難白曰：「世尊！此大生主瞿曇彌於世尊多所饒益，世尊母命終後乳養世尊。」

> At that time, the Venerable Ananda stood behind the World-Honored One, holding a whisk and attending to the Buddha. Then the Venerable Ananda said: "World-Honored One, this Mahāprajāpatī Gotamī has greatly benefited the World-Honored One. After the World-Honored One's mother passed away, she nursed and raised the World-Honored One."

世尊告曰：「如是，阿難！如是，阿難！大生主瞿曇彌實於我多所饒益，我母命終後乳養於我。阿難！我亦於大生主瞿曇彌多所饒益。所以者何？大生主瞿曇彌因我故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪婬、妄言、離酒斷酒。阿難！若有人因人故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪婬、妄言、離酒斷酒者，此人供養於彼人至盡形壽，以飲食、衣被、床榻、湯藥及若干種諸生活具，不得報恩。

> The Buddha said, "Indeed, Ananda! Indeed, Ananda! Mahāprajāpatī Gautamī has truly benefited me greatly. After my mother passed away, she nursed and raised me. Ananda, I too have benefited Mahāprajāpatī Gautamī greatly. Why is that? Because of me, Mahāprajāpatī Gautamī has taken refuge in the Buddha, the Dharma, and the Sangha. She has no doubt about the Three Jewels, nor about Suffering, its Origin, its Cessation, and the Path. She has perfected faith, precepts, learning, generosity, and wisdom. She has abandoned killing, stealing, sexual misconduct, and false speech, and has given up alcohol. Ananda, if a person, because of another, takes refuge in the Buddha, the Dharma, and the Sangha, has no doubt about the Three Jewels, nor about Suffering, its Origin, its Cessation, and the Path, and perfects faith, precepts, learning, generosity, and wisdom, and abandons killing, stealing, sexual misconduct, and false speech, and gives up alcohol—then even if that person were to support the other for their entire life with food, clothing, bedding, medicine, and various necessities, they could never repay that kindness."

「復次，阿難！有七施眾，有十四私施，得大福，得大果，得大功德，得大廣報。阿難！云何七施眾，得大福，得大果，得大功德，得大廣報？信族姓男、族姓女，佛在世時，佛為首，施佛及比丘眾，是謂第一施眾，得大福，得大果，得大功德，得大廣報。信族姓男、族姓女，世尊般涅槃後不久施二部眾，施比丘眾、施比丘尼眾，入比丘僧園而白眾曰：『眾中爾所比丘來，布施彼也。』入比丘尼僧房而白眾曰：『眾中爾所比丘尼來，布施彼也。』是謂第五施眾，得大福，得大果，得大功德，得大廣報。

> "Furthermore, Ananda, there are seven types of offerings to the community and fourteen personal gifts that bring great merit, great rewards, great virtue, and great abundant blessings. Ananda, what are the seven types of offerings to the community that bring great merit, great rewards, great virtue, and great abundant blessings? When a faithful layman or laywoman, during the Buddha's lifetime, makes offerings with the Buddha at the forefront, to the Buddha and the community of monks, this is called the first type of offering to the community, bringing great merit, great rewards, great virtue, and great abundant blessings. A faithful layman or laywoman, shortly after the World-Honored One has entered Nirvana, makes offerings to two groups: the community of monks and the community of nuns. Entering the monks' monastery, they announce to the assembly: 'All the monks who are present here, offerings are made to them.' Entering the nuns' quarters, they announce to the assembly: 'All the nuns who are present here, offerings are made to them.' This is called the fifth type of offering to the community, bringing great merit, great rewards, great virtue, and great abundant blessings."

「阿難！當來時有比丘，名姓種，不精進，著袈裟衣，彼不精進，不精進故施，依眾故，緣眾故，上眾故，因眾故，我說爾時施主得無量不可數不可計福，得善得樂，況復今比丘成就行事，成就除事，成就行事除事，成就質直，成就柔軟，成就質直柔軟，成就忍，成就樂，成就忍樂，成就相應，成就經紀，成就相應經紀，成就威儀，成就行來遊，成就威儀行來遊，成就信，成就戒，成就多聞，成就施，成就慧，成就信、戒、多聞、施、慧耶？是謂第七施眾，得大福，得大果，得大功德，得大廣報。是謂有七施眾，得大福，得大果，得大功德，得大廣報。

> "Ananda! In the future, there will be monks—by name, clan, and background—who lack diligence yet wear the monastic robe. Because of their lack of diligence, gifts given to them are given out of dependence on the community, due to the community, for the sake of the community, or because of the community. I say that donors who give under such circumstances will still gain immeasurable, countless, incalculable merit, and will attain goodness and happiness. How much more so, then, when one gives to a monk who embodies diligent practice, who has abandoned wrongdoing, who embodies both diligent practice and the abandonment of wrongdoing, who embodies honesty, who embodies gentleness, who embodies both honesty and gentleness, who embodies patience, who embodies contentment, who embodies both patience and contentment, who embodies harmony, who embodies proper conduct, who embodies both harmony and proper conduct, who embodies dignity, who embodies proper comportment, who embodies both dignity and proper comportment, who embodies faith, who embodies the precepts, who embodies learning, who embodies generosity, who embodies wisdom—yes, who embodies faith, precepts, learning, generosity, and wisdom? This is the seventh field of giving to the community, which brings great merit, great reward, great virtue, and great abundant recompense. These are the seven fields of giving to the community that bring great merit, great reward, great virtue, and great abundant recompense."

「阿難！云何有十四私施，得大福，得大果，得大功德，得大廣報？有信族姓男、族姓女布施如來，施緣一覺，施阿羅訶，施向阿羅訶，施阿那含，施向阿那含，施斯陀含，施向斯陀含，施須陀洹，施向須陀洹，施離欲外仙人，施精進人，施不精進人，布施畜生。阿難！布施畜生得福百倍，施不精進人得福千倍，施精進人得福百千倍，施離欲外仙人得福億百千倍，施向須陀洹無量，得須陀洹無量，向斯陀含無量，得斯陀含無量，向阿那含無量，得阿那含無量，向阿羅訶無量，得阿羅訶無量，緣一覺無量，況復如來、無所著、等正覺耶？此十四私施得大福，得大果，得大功德，得大廣報。

> Ananda, what are the fourteen kinds of personal giving that bring great merit, great fruit, great virtue, and great reward? A faithful man or woman of good family gives to the Tathāgata, gives to a Pratyekabuddha, gives to an Arhat, gives to one on the path to Arhatship, gives to an Anāgāmin, gives to one on the path to Anāgāminship, gives to a Sakṛdāgāmin, gives to one on the path to Sakṛdāgāminship, gives to a Srotaāpanna, gives to one on the path to Srotaāpannaship, gives to a detached external ascetic, gives to a diligent person, gives to a non-diligent person, and gives to an animal. Ananda, giving to an animal brings merit a hundredfold; giving to a non-diligent person brings merit a thousandfold; giving to a diligent person brings merit a hundred thousandfold; giving to a detached external ascetic brings merit a billionfold. Giving to one on the path to Srotaāpannaship brings immeasurable merit, as does giving to a Srotaāpanna. Giving to one on the path to Sakṛdāgāminship brings immeasurable merit, as does giving to a Sakṛdāgāmin. Giving to one on the path to Anāgāminship brings immeasurable merit, as does giving to an Anāgāmin. Giving to one on the path to Arhatship brings immeasurable merit, as does giving to an Arhat. Giving to a Pratyekabuddha brings immeasurable merit—how much more so giving to the Tathāgata, the Worthy One, the Fully Enlightened One? These fourteen kinds of personal giving bring great merit, great fruit, great virtue, and great reward.

「復次，阿難！有四種布施，三淨施。云何為四？或有布施，因施主淨，非受者；或有布施，因受者淨，非施主；或有布施，非因施主淨，亦非受者；或有布施，因施主淨，受者亦然。阿難！云何布施因施主淨，非受者耶？施主精進行妙法，見來見果，如是見、如是說，有施有施果；受者不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。是謂布施因施主淨，非受者也。

> "Further, Ananda, there are four types of generosity, three pure forms of giving. What are the four? Sometimes generosity is pure because of the giver, not the receiver; sometimes generosity is pure because of the receiver, not the giver; sometimes generosity is not pure because of the giver, nor because of the receiver; sometimes generosity is pure because of the giver, and likewise because of the receiver. Ananda, what is generosity that is pure because of the giver, not the receiver? The giver is diligent and practices excellent Dharma, sees the present and future results, and thus sees and thus says: 'There is giving, and there is a fruit of giving.' The receiver is not diligent, practices evil deeds, does not see present or future results, and thus sees and thus says: 'There is no giving, and no fruit of giving.' This is called generosity that is pure because of the giver, not the receiver.

「阿難！云何布施因受者淨，非施主耶？施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果；受者精進行妙法，見來見果，如是見、如是說，有施有施果。是謂布施因受者淨，非施主也。阿難！云何布施非因施主淨，亦非受者耶？施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果；受者亦不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。是謂布施非因施主淨，亦非受者。阿難！云何布施因施主淨，受者亦然耶？施主精進行妙法，見來見果，如是見、如是說，有施有施果；受者亦精進行妙法，見來見果，如是見、如是說，有施有施果。是謂布施因施主淨，受者亦然。」於是，世尊說此頌曰：

> "Ananda! How is giving purified by the recipient, not the donor? The donor does not practice diligence, engages in unwholesome deeds, does not see the future or its results, and holds such views and speaks thus: 'There is no merit in giving, no result of giving.' But the recipient practices diligence, engages in wholesome deeds, sees the future and its results, and holds such views and speaks thus: 'There is merit in giving, there is a result of giving.' This is called giving purified by the recipient, not the donor. Ananda! How is giving purified neither by the donor nor the recipient? The donor does not practice diligence, engages in unwholesome deeds, does not see the future or its results, and holds such views and speaks thus: 'There is no merit in giving, no result of giving.' The recipient also does not practice diligence, engages in unwholesome deeds, does not see the future or its results, and holds such views and speaks thus: 'There is no merit in giving, no result of giving.' This is called giving purified neither by the donor nor the recipient. Ananda! How is giving purified by the donor and likewise by the recipient? The donor practices diligence, engages in wholesome deeds, sees the future and its results, and holds such views and speaks thus: 'There is merit in giving, there is a result of giving.' The recipient also practices diligence, engages in wholesome deeds, sees the future and its results, and holds such views and speaks thus: 'There is merit in giving, there is a result of giving.' This is called giving purified by the donor and likewise by the recipient." Then the Blessed One spoke this verse:

「精進施不精進， 如法得歡喜心，信有業及果報， 此施因施主淨。不精進施精進， 不如法非喜心，不信業及果報， 此施因受者淨。懈怠施不精進， 不如法非喜心，不信業及果報， 如是施無廣報。精進施於精進， 如法得歡喜心，信有業及果報， 如是施有廣報。奴婢及貧窮， 自分施歡喜，信業信果報， 此施善人稱。正護善身口， 舒手以法乞，離欲施離欲， 是財施第一。」

> Giving with diligence to those who lack it, Following the Dharma, one finds joy in the heart. Trusting in karma and its fruits, This gift is purified by the giver. Giving without diligence to those who are diligent, Not following the Dharma, nor with a joyful heart, Not trusting in karma and its fruits, This gift is purified by the receiver. Giving lazily to those who lack diligence, Not following the Dharma, nor with a joyful heart, Not trusting in karma and its fruits, Such giving brings no great reward. Giving with diligence to those who are diligent, Following the Dharma, one finds joy in the heart, Trusting in karma and its fruits, Such giving brings abundant reward. Servants and the poor, Giving from their own share with joy, Trusting in karma and its fruits, This giving is praised by the wise. Protecting body and speech with virtue, Extending a hand to ask for alms in accordance with the Dharma, Giving without desire to those without desire, This is the foremost gift of material offerings.

佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行。

> Thus spoke the Buddha. The Venerable Ananda and the community of monks, having heard the Buddha's words, rejoiced and faithfully put them into practice.

瞿曇彌經第九竟千五百二十字

> The Discourse to Gotami, Ninth Section Complete<note>1,520 characters</note>