佛說尸迦羅越六方禮經
The Sutra on the Six Directions of Worship Spoken by the Buddha
後漢安息國三藏安世高譯
Translated by An Shigao, Tripitaka Master from the Parthian Kingdom, Later Han Dynasty
佛在王舍國鷄山中。時，有長者子，名尸迦羅越，早起嚴頭，洗浴著文衣，東向四拜、南向四拜、西向四拜、北向四拜、向天四拜、向地四拜。佛入國分衛遙見之，往到其家問之：「何為六向拜？此應何法？」
The Buddha was in the country of Rājagṛha, at Vulture Peak. At that time, there was a wealthy householder’s son named Śrīgālavāda. Early in the morning, he dressed carefully, bathed, put on fine clothes, and then bowed four times to the east, four times to the south, four times to the west, four times to the north, four times toward the heavens, and four times toward the earth.
The Buddha, entering the city to collect alms, saw him from afar. He went to the young man’s home and asked him, “Why do you bow in these six directions? What practice does this follow?”
尸迦羅越言：「父在時教我六向拜，不知何應？今父喪亡，不敢於後違之。」
The young man said, "When my father was alive, he taught me to bow in six directions, but I never understood what it meant. Now that he has passed away, I dare not go against his teaching."
佛言：「父教汝使六向拜，不以身拜。」
The Buddha said, "Your father taught you to pay homage in six directions, but not with your body."
尸迦羅越便長跪言：「願佛為我解此六向拜意。」
Then Shijialuo knelt and asked, "May the Buddha explain to me the meaning of these six directions of bowing."
佛言：「聽之，內著心中。其有長者𭶑人能持四戒不犯者，今世為人所敬，後世生天上。一者不殺諸群生、二者不盜、三者不愛他人婦女、四者不妄言兩舌。心欲貪婬、恚怒、愚癡，自制勿聽。不能制此四意者，惡名日聞，如月盡時光明稍冥。能自制惡意者，如月初生其光稍明，至十五日盛滿時也。」
The Buddha said: "Listen carefully and keep this in your heart. Those elders and wise people who can uphold these four precepts without breaking them will be respected by others in this life and will be reborn in heaven in the next life.
First: Do not kill any living beings. Second: Do not steal. Third: Do not engage in sexual misconduct with another's spouse. Fourth: Do not speak falsely or cause division with gossip.
If thoughts of greed, lust, anger, or ignorance arise within your mind, restrain yourself and do not act on them. Those who cannot control these four impulses will have their bad reputation spread day by day, just like the waning moon whose light gradually dims until the month's end. But those who can control their harmful intentions are like the new moon—its light steadily grows brighter until the fifteenth day, when it is full and radiant."
佛言：「復有六事，錢財日耗減。一者喜飲酒；二者喜博掩；三者喜早臥晚起；四者喜請客，亦欲令人請之；五者喜與惡知識相隨；六者憍慢輕人。犯上頭四惡，復行是六事，妨其善行，亦不得憂治生，錢財日耗減，六向拜當何益乎？」
The Buddha said, "There are six further things that cause one's wealth to diminish day by day. First, a fondness for drinking alcohol. Second, a fondness for gambling. Third, liking to go to bed early and wake up late. Fourth, liking to invite guests and also wanting others to invite you. Fifth, liking to associate with bad friends. Sixth, being arrogant and looking down on others. If a person commits the first four wrongdoings mentioned earlier and also engages in these six practices, these will obstruct their good deeds, they will also fail to manage their life well, and their wealth will diminish daily. What use then would the Six Directions worship be?"
佛言：「惡知識有四輩：一者內有怨心，外強為知識；二者於人前好言語，背後說言惡；三者有急時，於人前愁苦，背後歡喜；四者外如親厚，內興怨謀。善知識亦有四輩：一者外如怨家，內有厚意；二者於人前直諫，於外說人善；三者病瘦縣官，為其征彸憂解之；四者見人貧賤不棄捐，當念求方便欲富之。惡知識復有四輩：一者難諫曉教之作善，故與惡者相隨；二者教之莫與喜酒人為伴，故與嗜酒人相隨；三者教之自守，益更多事；四者教之與賢者為友，故與博掩子為厚。善知識亦有四輩：一者見人貧窮卒乏令治生；二者不與人諍計挍；三者日往消息之；四者坐起當相念。善知識復有四輩：一者為吏所捕，將歸藏匿之，於後解決之；二者有病瘦，將歸養視之；三者知識死亡，棺斂視之；四者知識已死，復念其家。善知識復有四輩：一者欲鬪，止之；二者欲隨惡知識，諫止之；三者不欲治生，勸令治生；四者不喜經道，教令信喜之。惡知識復有四輩：一者小侵之便大怒；二者有急倩使之，不肯行；三者見人有急時，避人走；四者見人死亡，棄不視。」佛言：「擇其善者從之，惡者遠離之。我與善知識相隨，自致成佛。」
The Buddha said: "There are four kinds of harmful companions. First, they harbor resentment inside but pretend to be friendly on the surface. Second, they speak kindly to your face but say bad things behind your back. Third, when you are in trouble, they put on a worried face in front of you but are secretly glad. Fourth, they act like close friends on the outside but scheme against you inside.
There are also four kinds of beneficial companions. First, they may seem stern like an enemy, but deep down they truly care. Second, they give honest advice to your face and speak well of you to others. Third, when you are sick or in legal trouble, they worry and help resolve your problems. Fourth, when you are poor or lowly, they do not abandon you but constantly think of ways to help you prosper.
There are another four kinds of harmful companions. First, you try to teach them to do good, but they cannot be persuaded and instead stick with bad people. Second, you tell them not to hang out with drinkers, but they follow those who love alcohol. Third, you advise them to be disciplined, but they get into even more trouble. Fourth, you tell them to befriend wise people, but they instead become close with gamblers and cheats.
There are also four kinds of beneficial companions. First, when seeing someone poor or suddenly in need, they help them make a living. Second, they do not argue or dispute with others over small matters. Third, they frequently check in to see how you are doing. Fourth, whether sitting or standing, they always keep you in their thoughts.
There are another four kinds of beneficial companions. First, if you are arrested, they hide you and later get you released. Second, if you are sick, they take you home and care for you. Third, when a friend dies, they provide a coffin and attend the funeral. Fourth, even after a friend has passed away, they continue to care for their family.
There are yet four kinds of beneficial companions. First, if you want to start a fight, they stop you. Second, if you want to follow bad influences, they advise you against it. Third, if you are unwilling to work for a living, they encourage you to do so. Fourth, if you dislike the Dharma, they guide you to develop faith and joy in it.
And there are another four kinds of harmful companions. First, if you slightly offend them, they become very angry. Second, if you urgently need help, they refuse to go out of their way. Third, when others are in crisis, they escape to avoid getting involved. Fourth, when someone dies, they abandon the body and refuse to help."
The Buddha said: "Choose the good ones to follow and stay far away from the bad ones. It is by staying close to beneficial companions that I attained Buddhahood."
佛言：「東向拜者，謂子事父母，當有五事：一者當念治生；二者早起勅令奴婢，時作飯食；三者不益父母憂；四者當念父母恩；五者父母疾病，當恐懼，求醫師治之。父母視子亦有五事：一者當念令去惡就善；二者當教計書疏；三者當教持經戒；四者當早與娶婦；五者家中所有當給與之。
The Buddha said: "When a child bows to the east to honor their parents, they should observe five practices: First, always think about making a living. Second, rise early and instruct the servants to prepare meals on time. Third, do not add to your parents' worries. Fourth, always remember your parents' kindness. Fifth, when your parents are ill, show concern and seek a physician to treat them.
Parents should also treat their children in five ways: First, guide them to abandon wrongdoing and embrace goodness. Second, teach them arithmetic and writing. Third, instruct them in the scriptures and precepts. Fourth, arrange for them to marry at the appropriate time. Fifth, provide them with a share of the family's possessions."
「南向拜者，謂弟子事師，當有五事：一者當敬難之；二者當念其恩；三者所教隨之；四者思念不厭；五者當從後稱譽之。師教弟子亦有五事：一者當令疾知；二者當令勝他人弟子；三者欲令知不忘；四者諸疑難悉為解說之；五者欲令弟子智慧勝師。
Bowing to the south represents the relationship between a disciple and their teacher. A disciple should follow five principles in serving their teacher: first, to respect them and not find fault; second, to always remember their kindness; third, to follow their teachings; fourth, to study their lessons tirelessly without becoming bored; and fifth, to praise them behind their back. The teacher also has five duties toward their disciple: first, to help them learn quickly; second, to ensure they excel beyond other disciples; third, to help them retain knowledge without forgetting; fourth, to thoroughly explain all doubts and difficulties; and fifth, to help the disciple's wisdom surpass that of the teacher.
「西向拜者，謂婦事夫，有五事：一者夫從外來，當起迎之；二者夫出不在，當炊蒸掃除待之；三者不得有婬心於外夫，罵言不得還罵作色；四者當用夫教誡，所有什物不得藏匿；五者夫休息盖藏乃得臥。夫視婦亦有五事：一者出入當敬於婦；二者飯食之，以時節與衣被；三者當給與金銀珠璣；四者家中所有多少，悉用付之；五者不得於外邪畜傳御。
When facing west to bow, this is what it means for a wife to serve her husband. There are five duties:
First, when the husband returns from outside, she should rise and greet him. Second, when the husband is away, she should cook, sweep, and have everything ready for his return. Third, she should not have a lustful heart toward other men. If her husband scolds her, she should not scold him back or make an angry face. Fourth, she should follow her husband's teachings and advice, and not hide any household belongings from him. Fifth, only after her husband has rested and settled in for the night should she herself go to sleep.
A husband's treatment of his wife also has five duties:
First, when coming and going, he should treat his wife with respect. Second, he should provide her with food at proper times, and give her clothing. Third, he should provide her with gold, silver, and jewelry. Fourth, whatever the household possesses, he should entrust it all to her. Fifth, he must not take a mistress or have improper relationships outside the home.
「北向拜者，謂人視親屬朋友，當有五事：一者見之作罪惡，私往於屏處，諫曉呵止之；二者小有急，當奔趣救護之；三者有私語，不得為他人說；四者當相敬難；五者所有好物，當多少分與之。
"Bowing to the north represents how one should treat relatives and friends. There are five things to keep in mind: First, if you see them doing something wrong, privately take them aside to gently advise and stop them. Second, if they have a small emergency, rush to help and protect them. Third, if they confide in you privately, you must not repeat it to others. Fourth, you should respect and honor each other. Fifth, share some of your good things with them according to your means."
「向地拜者，謂大夫視奴客婢使，亦有五事：一者當以時飯食與衣被；二者病瘦當為呼醫治之；三者不得妄撾捶之；四者有私財物，不得奪之；五者分付之物當使平等。奴客婢使事大夫亦有五事：一者當早起，勿令大夫呼；二者所當作，自用心為之；三者當愛惜大夫物，不得棄捐乞匃人；四者大夫出入當送迎之；五者當稱譽大夫善，不得說其惡。
"One who bows to the ground refers to a master's relationship with servants, maids, and attendants. The master has five duties: First, to provide them with timely meals and clothing. Second, to call a doctor when they are sick or weak. Third, not to beat them arbitrarily. Fourth, not to take their personal belongings. Fifth, to distribute tasks fairly.
Servants, maids, and attendants also have five duties toward the master: First, to rise early, without waiting for the master to call them. Second, to do what is required with care and diligence. Third, to be frugal with the master's property, not wasting it or giving it away. Fourth, to greet the master when he leaves and welcome him when he returns. Fifth, to praise the master's virtues, not speak of his faults."
「向天拜者，謂人事沙門道士，當用五事：一者以善心向之；二者擇好言與語；三者以身敬之；四者當戀慕之；五者沙門道士人中之雄，當恭敬承事，問度世之事。沙門道士當以六意視凡民：一者教之布施，不得自慳貪；二者教之持戒，不得自犯色；三者教之忍辱，不得自恚怒；四者教之精進，不得自懈慢；五者教人一心，不得自放意；六者教人𭶑慧，不得自愚癡。沙門道士教人去惡為善，開示正道，恩大於父母。如是行之，為知汝父在時六向拜之教也，何憂不富乎？」
Those who bow to the heavens, meaning those who serve monks and practitioners, should do so in five ways: First, approach them with a virtuous heart. Second, choose kind and good words to speak with them. Third, show them respect through physical gestures. Fourth, hold them in your heart with sincere admiration. Fifth, since monks and practitioners are the finest among people, you should honor and serve them, and ask them about the matters of transcending the world.
Monks and practitioners, in turn, should regard ordinary people with six intentions: First, teach them generosity, and not cling to greed. Second, teach them to uphold ethical discipline, and not break the precepts. Third, teach them patience, and not give in to anger. Fourth, teach them diligence, and not become lazy or negligent. Fifth, teach them to focus the mind, and not let it wander. Sixth, teach them wisdom, and not remain ignorant.
Monks and practitioners guide people to abandon evil and do good, revealing the right path. Their kindness is even greater than that of parents. If you act in this way, you will understand the teachings your father gave you about the six directions of bowing while he was alive. Why worry about not becoming prosperous?
尸迦羅越即受五戒，作禮而去。
The householder Sigala then accepted the Five Precepts, paid his respects, and departed.
佛說唄偈：
The Buddha spoke in verse:
「鷄鳴當早起， 被衣來下牀，
澡漱令心淨， 兩手奉花香。
佛尊過諸天， 鬼神不能當，
低頭遶塔寺， 叉手禮十方。
賢者不精進， 譬如樹無根，
根斷枝葉落， 何時當復連？
採華著日中， 能有幾時鮮？
放心自縱意， 命過復何言。
人當慮非常， 對來無有期，
犯過不自覺， 命過為自欺。
今當入泥犁， 何時有出期？
賢者受佛語， 持戒慎勿疑。
佛如好華樹， 無不愛樂者，
處處人民聞， 一切皆歡喜。
令我得佛時， 願使如法王，
過度諸生死， 無不解脫者。
戒德可恃怙， 福報常隨己，
現法為人長， 終遠三惡道。
戒慎除恐畏， 福德三界尊，
鬼神邪毒害， 不犯有戒人。
墮俗生世苦， 命速如電光，
老病死時至， 對來無豪強。
無親可恃怙， 無處可隱藏，
天福尚有盡， 人命豈久長。
父母家室居， 譬如寄客人，
宿命壽以盡， 捨故當受新。
各追所作行， 無際如車輪，
起滅從罪福， 生死十二因。
現身遊免亂， 濟育一切人，
慈傷墜眾邪， 流沒于深淵。
勉進以六度， 修行致自然，
是故稽首禮， 歸命天中天。
人身既難得， 得人復嗜欲，
貪婬於意識， 痛想無厭足。
豫種後世栽， 歡喜詣地獄，
六情幸完具， 何為自困辱？
一切能正心， 三世神吉祥，
不與八難貪， 隨行生十方。
所生趣精進， 六度為橋梁，
廣勸無極慧， 一切蒙神光。」
At rooster's crow, rise early from your bed, Put on your robe, and leave your sleeping place. Wash, rinse, and let your mind become pure; In both your hands, hold flowers and sweet incense.
The Buddha's honor surpasses all the gods, No ghost or demon can oppose his might. Bow low your head, walk round the temple shrine, With palms pressed together, honor all ten directions.
If a wise person lacks diligence and drive, It's like a tree that has no root at all. When the root is cut, the branches and leaves fall— When will they ever be joined to the trunk again?
Pluck a flower and leave it in the midday sun— How long can it remain so fresh and fair? If you let your mind run wild with self-indulgence, When life has passed, what more is there to say?
A person should reflect on impermanence; The moment of reckoning has no fixed date. If you commit offenses without awareness, When life is over, you're only fooling yourself.
Now you'll enter into a hellish realm— When will there ever be an end to that? A wise person accepts the Buddha's words, Keeps the precepts, and has no doubt at all.
The Buddha is like a beautiful flowering tree— There's no one who does not delight in it. Wherever people hear of him, Everyone is filled with joy.
May I, when I attain Buddhahood, Become a Dharma King of suchlike power, Who guides all beings beyond birth and death, So that none fails to gain liberation.
Virtue and precepts are a refuge you can rely on; Good fortune always follows close behind. In this life, you'll be honored among people, And in the end, you'll escape the three lower realms.
With mindful precepts, you banish fear and dread; Your merit and blessings are honored throughout the three realms. Ghosts, demons, and poisonous harmful things Cannot attack a person who keeps the precepts.
The world of desires brings suffering in life; Life's speed is like a flash of lightning. When old age, sickness, and death arrive, No one, however mighty, can demand a different fate.
There is no relative you can rely upon, No hiding place you can run to. Even heavenly bliss has its limit— How could human life last long?
Your parents, spouse, and home Are like a dwelling where you're just a guest. When your predetermined lifespan is exhausted, You leave the old and must receive a new one.
Each one follows the karma they have made, Endlessly, like a rolling wheel. Rising and falling come from sin and merit; Birth and death proceed through twelve conditions.
In this life, wander free from danger and confusion, Nourish and save all living beings. With compassion, pity those who fall into wrong views, Who are drowning in a deep abyss.
Strive forward with the six perfections; Practice them and reach the natural state. That is why I bow my head and pay homage, Taking refuge in the One Above All Gods.
Human birth is difficult to obtain, And even when you gain it, you crave desires. Your thoughts are greedy and lustful; Pain and fantasies never leave you satisfied.
Yet you plant seeds for a future life, Rejoicing as you head toward hell. Since you have all six senses intact, Why would you bring hardship and disgrace upon yourself?
If everyone can correct their minds, They'll be blessed and lucky in all three times. Not bound by greed for the eight calamities, They'll follow their karma and be born in all ten directions.
Wherever they're born, they'll strive diligently; The six perfections become their bridge. They'll broadly encourage others toward infinite wisdom, And all beings will be bathed in holy light.
佛說尸迦羅越六方禮經
The Sutra on the Six Directions of Worship Spoken by the Buddha