[TheGospelOfBuddha]Anathapindika,TheManOfWealth
摘自《无量香光网文章集锦》Anathapindika, The Man Of Wealth
ANATHAPINDIKA, THE MAN OF WEALTH
AT this time there was Anathapindika, a man of unmeasured wealth, visiting Rajagaha. Being of a charitable disposition, he was called "the supporter of orphans and the friend of the poor." Hearing that the Buddha had come into the world and was stopping in the bamboo grove near the city, he set out on that very night to meet the Blessed One.
And the Blessed One saw at once the sterling quality of Anathapindika's heart and greeted him with words of religious comfort. And they sat down together, and Anathapindika listened to the sweetness of the truth preached by the Blessed One. And the Buddha said: "The restless, busy nature of the world, this, I declare, is at the root of pain. Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy.
"Who is it that shapes our lives? Is it Isvara, a personal creator? If Isvara be the maker, all living things should have silently to submit to their maker's power. They would be like vessels formed by the potter's hand; and if it were so, how would it be possible to practice virtue? If the world had been made by Isvara there should be no such thing as sorrow, or calamity, or evil; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Isvara is overthrown.
"Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them.
"Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and touchable. How can they have been made by self?
"Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end? Therefore, we argue that all things that exist are not without cause. However, neither Isvara, nor the absolute, nor the self nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation.
"Let us, then, abandon the heresy of worshiping Isvara and of praying to him; let us no longer lose ourselves in vain speculations or profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practice good so that good may result from our actions."
And Anathapindika said: "I see that thou art the Buddha, the Blessed One the Tathagata, and I wish to open to the my whole mind. Having listened to my words advise me what I shall do. My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet I enjoy my work, and apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises.
"Now, I have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world. 'The Holy One,' they say, 'has given up his kingdom and his inheritance, and has found the path of righteousness, thus setting an example to all the world how to attain Nirvana.' My heart yearns to do what is right and to be a blessing unto my fellows. Let me then ask thee, Must I give up my wealth, my home, and my business enterprises, and, like thyself, go into homelessness in order to attain the bliss of a religious life?"
And the Buddha replied: "The bliss of a religious life is attainable by every one who walks in the noble eightfold path. He that cleaves to wealth had better cast it away than allow his heart to be poisoned by it; but he who does not cleave to wealth, and possessing riches, uses them rightly, will be a blessing unto his fellows. It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power. The bhikkhu who retires from the world in order to lead a life of leisure will have no gain, for a life of indolence is an abomination, and lack of energy is to be despised. The Dharma of the Tathagata does not require a man to go into homelessness or to resign the world, unless he feels called upon to do so; but the Dharma of the Tathagata requires every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure, and lead a life of righteousness. And whatever men do, whether they remain in the world as artisans, merchants, and officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task; let them be diligent and energetic, and, if they are like the lotus, which, although it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing envy or hatred, if they live in the world not a life of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds."
愿以此功德，庄严佛净土。
上报四重恩，下济三涂苦。
若有见闻者，悉发菩提心。
尽此一报身，同生极乐国。
佛弟子妙音代父母师长、历劫冤亲、法界众生礼佛三拜，求生净土。
祈愿：
诚敬谦卑。和顺义理。欢乐慈孝。去恶就善。奉持经戒。不念人非，欣乐人善。关怀照顾，言传身教。吃素印经。看破放下。忍辱精进。发菩提心。一向专念。天下和顺。日月清明。风雨以时。灾厉不起。国丰民安。兵戈无用。崇德兴仁。务修礼让。国无盗贼。无有怨枉。强不凌弱。各得其所。
并愿以印行功德，回向法界一切有情，所有六道四生，宿世冤亲，现世业债，咸凭法力，悉得解脱，现在者增福延寿，已故者往生净土，同出苦轮，共登觉岸。
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