T01n0034_法海經

大正藏第 01 冊 No. 0034 法海經

No. 34 [No. 26(37), Nos. 33, 35]

法海經

西晉沙門法炬譯

聞如是：

一時，佛游瞻波國，漢呿利池上，與大比丘眾俱。月十五日，時應說戒。佛坐，集已久，而如來默然，不說戒。侍者阿難，更整衣服，跪而白佛：「初夜向竟，中夜將至，大眾集久，世尊將無疲倦，愿以時說戒。」佛猶默然。眾坐既久，時有比丘，名曰阿若都盧，更整衣服，長跪白佛：「初夜中夜已過，雞將向鳴，世尊得無疲倦，眾僧集久，愿佛說戒。」世尊復默然。又復白言：「明星已出，時將過矣。」佛言：「比丘！且聽，眾僧之中有不凈者，故吾不得說戒耳。」

賢者大目揵連心念：「吾當定意觀之，誰不凈者？」目連白佛：「我欲定意觀誰不凈者，不凈者命令出衆。」世尊告曰：「卿欲定意觀不凈者令其出衆，此言大善，便可觀之。」目連即定意觀之，見其弟子犯于重戒。目連從定意起，至犯戒比丘前，而數之曰：「汝為沙門，奉戒為本，戒猶人之頭首；沙門戒行，宜令清白，如水如玉。此如來之座，賢聖之會，度世者之聚，清凈道德者之所集處，此座猶如栴檀之林，卿以伊蘭臭穢，亂于真正。」目連手自引其弟子出。「卿是棄捐之人，不得預如來大眾之清凈集也。無以穢濁廁預大僧大集，大海不受穢尸，卿自思之，無穢賢眾。」穢人既出，目連白曰：「穢濁之人，即以棄遠，眾已清凈，唯愿世尊，以時說戒。」世尊猶復默然。目連怪之，四向觀察，見座上，向比丘已覆在座，目連重敕之曰：「卿為棄人，何為不自引罪穢，重坐此座為？」目連重遣之，乃出座去。目連復白：「世尊！穢人已出，大眾已凈，無復穢惡，唯愿世尊，以時說戒，令眾僧得修凈業。」

佛告目連：「吾自今後，不復說戒，汝等可自共說戒，若我說戒。人于眾中犯戒，默然不自引罪，而預如來座者，此為默然妄語。默然妄語，頭破七分。如來於大眾說戒，甚為不易，自今以後，汝自說戒。」

目連白佛：「弟子聞道，如來先化之，為非弟子自悟而成道也。如來聖德，厚重天地，言真而要，弟子誦習，得成道果。如來猶天雨，百穀草木，無不仰榮；弟子德淺道小，人不服信。世尊哀愍聾俗，使一切獲安，得信得正，以濟其志。」目連慇勤苦請至三四五。

世尊告目連曰：「汝為一切，請求如來，慇勤乃至四五，吾今當爲汝等說之。吾僧法，猶如大海，有八德，汝等聽之。大海之水，無滿不滿；吾法如之，無滿不滿，此第一之德。大海潮水，尋以時而來，不失常處；吾四部眾，受吾戒者，不犯禁戒違失常法，此第二之德。大海之水，唯有一味，無若干味，無不以咸為味；吾法如是，禪定之味，志求寂定，致神通故，四諦之味，志求四道，解結縛故，大乘之味，志求大愿，度人民故，此第三之德。大海既深而廣，無能限者；僧法如是，無不深妙，八方之大，莫大於僧法，僧法最為弘大，此第四之德。大海之中，金銀琉璃、水精珊瑚、車𤦲馬瑙、摩尼之妙，無不備有；吾僧法之中，三十七品道寶之妙，神足住壽，飛騰十方，靡所不適，瞬息之間，周旋無量佛界，到殊勝之剎，能以其道，化導群生，凈己佛土，此第五之德

現代漢語譯本： 《法海經》 我聽聞是這樣的： 一時，佛陀在瞻波國，漢呿利池邊，與眾多大比丘在一起。月圓之日，正是應該說戒的時候。佛陀坐下，大家聚集了很久，但如來卻沉默不語，不說戒。侍者阿難整理好衣服，跪下稟告佛陀：『初夜快要結束，中夜將至，大眾聚集已久，世尊難道是疲倦了嗎？希望您按時說戒。』佛陀仍然沉默不語。大家坐了很久，這時有一位比丘，名叫阿若都盧，整理好衣服，長跪稟告佛陀：『初夜中夜已經過去，雞快要啼鳴了，世尊難道是疲倦了嗎？僧眾聚集已久，希望佛陀說戒。』世尊再次沉默不語。他又稟告說：『啟明星已經出現，時間快要過了。』佛陀說：『比丘們，且聽著，僧眾之中有不清凈的人，所以我才不能說戒。』 賢者大目犍連心想：『我應當入定觀察，看看誰是不清凈的人？』目犍連稟告佛陀：『我想要入定觀察誰是不清凈的人，然後命令不清凈的人離開僧眾。』世尊說：『你想要入定觀察不清凈的人，讓他們離開僧眾，這個想法很好，可以去觀察。』目犍連立即入定觀察，看到他的弟子犯了重戒。目犍連從定中起身，走到犯戒的比丘面前，斥責他說：『你身為沙門，以持戒為根本，戒律就像人的頭顱；沙門的戒行，應該清白，像水一樣清澈，像玉一樣純潔。這裡是如來的座位，賢聖的集會，度脫世俗的人的聚集地，清凈道德的人所聚集的地方，這個座位就像栴檀樹林，你卻像伊蘭一樣散發臭味，擾亂了真正的清凈。』目犍連親手拉著他的弟子出去，說：『你是個被拋棄的人，不能參與如來大眾的清凈集會。不要用污穢來玷污大僧的集會，大海不接受污穢的屍體，你自己好好想想，不要玷污賢聖的僧眾。』不清凈的人離開后，目犍連稟告說：『污穢的人已經被驅逐，僧眾已經清凈，希望世尊按時說戒。』世尊仍然沉默不語。目犍連感到奇怪，四處觀察，看到座位上，剛才的比丘又回到座位上，目犍連再次斥責他說：『你是個被拋棄的人，為什麼不自己引咎自責，還要重新坐在這裡？』目犍連再次把他趕走，他才離開座位。目犍連再次稟告：『世尊！污穢的人已經離開，大眾已經清凈，沒有污穢邪惡，希望世尊按時說戒，讓僧眾能夠修習清凈的功業。』 佛陀告訴目犍連：『我從今以後，不再說戒，你們可以自己互相說戒。如果我說戒，有人在僧眾中犯戒，卻沉默不語，不自己引咎自責，還坐在如來的座位上，這就是沉默妄語。沉默妄語，頭會破裂成七份。如來在大眾中說戒，實在不容易，從今以後，你們自己說戒吧。』 目犍連稟告佛陀：『弟子聽聞佛道，是如來先教化，並非弟子自己領悟而成就的。如來的聖德，厚重如天地，言語真實而精要，弟子誦習，才能成就道果。如來就像天降甘霖，百穀草木，無不仰賴而生長；弟子德行淺薄，道行微小，人們不信服。世尊慈悲憐憫愚昧的世俗之人，使一切眾生獲得安樂，得到信仰，走上正道，以實現他們的願望。』目犍連慇勤懇求了三四五次。 世尊告訴目犍連說：『你爲了大眾，請求如來，慇勤懇求了四五次，我現在就為你們說。我的僧法，就像大海一樣，有八種功德，你們聽著。大海的水，沒有滿不滿的時候；我的佛法也是這樣，沒有滿不滿的時候，這是第一種功德。大海的潮水，按時而來，不會失去常處；我的四部弟子，受持我的戒律，不犯禁戒，不違背常法，這是第二種功德。大海的水，只有一種味道，沒有其他味道，都以鹹味為味；我的佛法也是這樣，禪定的味道，志求寂靜，達到神通；四諦的味道，志求四道，解脫束縛；大乘的味道，志求大愿，度化人民，這是第三種功德。大海既深又廣，沒有邊際；僧法也是這樣，無不深奧微妙，八方之大，沒有比僧法更大的，僧法最為弘大，這是第四種功德。大海之中，金銀琉璃、水晶珊瑚、硨磲瑪瑙、摩尼寶珠等珍寶，無不具備；我的僧法之中，三十七道品等道寶，神足住壽，飛騰十方，無所不至，瞬間之間，周遊無量佛界，到達殊勝的剎土，能夠用佛法，教化引導眾生，清凈自己的佛土，這是第五種功德。

English version: The Dharma Ocean Sutra Translated by the Western Jin Dynasty Monk, Dharma Torch Thus have I heard: At one time, the Buddha was dwelling in the country of Champa, by the side of the Han Quli Pond, together with a large assembly of great Bhikkhus. On the fifteenth day of the month, it was the time for reciting the precepts. The Buddha sat down, and the assembly had gathered for a long time, but the Tathagata remained silent and did not recite the precepts. The attendant Ananda adjusted his robes, knelt down, and said to the Buddha, 'The first watch of the night is about to end, the middle watch is approaching, and the assembly has been gathered for a long time. Is the World-Honored One perhaps weary? May you please recite the precepts in due time.' The Buddha remained silent. The assembly had been sitting for a long time, when a Bhikkhu named Ajata-turu adjusted his robes, knelt down, and said to the Buddha, 'The first and middle watches of the night have passed, and the rooster is about to crow. Is the World-Honored One perhaps weary? The Sangha has been gathered for a long time. May the Buddha please recite the precepts.' The World-Honored One remained silent again. He further said, 'The morning star has already appeared, and the time is about to pass.' The Buddha said, 'Bhikkhus, listen, there are impure ones among the Sangha, therefore I cannot recite the precepts.' The worthy Maha Maudgalyayana thought, 'I shall enter into samadhi and observe, who are the impure ones?' Maudgalyayana said to the Buddha, 'I wish to enter into samadhi and observe who are the impure ones, and then order the impure ones to leave the assembly.' The World-Honored One said, 'Your wish to enter into samadhi and observe the impure ones, and have them leave the assembly, is excellent. You may observe.' Maudgalyayana immediately entered into samadhi and observed, and saw that his disciple had committed a grave offense. Maudgalyayana arose from samadhi, went before the Bhikkhu who had broken the precepts, and rebuked him, saying, 'You are a Shramana, and upholding the precepts is your foundation. The precepts are like the head of a person; the conduct of a Shramana should be pure, like clear water, like pure jade. This is the seat of the Tathagata, the assembly of the worthy and holy, the gathering of those who liberate the world, the place where those of pure virtue gather. This seat is like a sandalwood forest, but you, like the foul-smelling Eran, have disturbed the true purity.' Maudgalyayana personally led his disciple out, saying, 'You are a rejected person, and cannot participate in the pure assembly of the Tathagata. Do not defile the great assembly of the Sangha with your impurity. The great ocean does not accept impure corpses. Reflect on this yourself, and do not defile the worthy assembly.' After the impure person had left, Maudgalyayana said, 'The impure person has been expelled, and the assembly is now pure. May the World-Honored One please recite the precepts in due time.' The World-Honored One remained silent. Maudgalyayana was surprised, and looked around, and saw that the Bhikkhu was back in his seat. Maudgalyayana rebuked him again, saying, 'You are a rejected person, why do you not take responsibility for your own impurity, and sit here again?' Maudgalyayana expelled him again, and he finally left his seat. Maudgalyayana again said, 'World-Honored One! The impure person has left, and the assembly is now pure, without any impurity or evil. May the World-Honored One please recite the precepts in due time, so that the Sangha may cultivate pure karma.' The Buddha said to Maudgalyayana, 'From now on, I will no longer recite the precepts. You may recite the precepts among yourselves. If I were to recite the precepts, and someone in the assembly were to break the precepts, and remain silent, not taking responsibility for their own actions, and still sit in the seat of the Tathagata, this would be silent falsehood. Silent falsehood will cause the head to split into seven pieces. It is very difficult for the Tathagata to recite the precepts in the assembly. From now on, you shall recite the precepts yourselves.' Maudgalyayana said to the Buddha, 'Disciple has heard that the Dharma is first taught by the Tathagata, and not that disciples attain enlightenment on their own. The Tathagata's holy virtue is as profound as heaven and earth, and his words are true and essential. Disciples, by reciting and practicing, are able to attain the fruit of the path. The Tathagata is like the rain from the sky, and all the grains and plants rely on it to flourish. Disciples' virtue is shallow, and their path is small, and people do not believe them. May the World-Honored One have compassion on the ignorant and worldly people, so that all beings may obtain peace, gain faith, and walk the right path, in order to fulfill their aspirations.' Maudgalyayana earnestly requested three, four, and five times. The World-Honored One said to Maudgalyayana, 'You have requested the Tathagata for the sake of all beings, earnestly requesting four or five times. Now I shall speak for you. My Sangha Dharma is like the great ocean, it has eight virtues, listen to them. The water of the great ocean is never full or empty; my Dharma is also like this, never full or empty, this is the first virtue. The tides of the great ocean come at their appointed times, and never lose their regular course; my fourfold assembly, those who receive my precepts, do not violate the prohibitions and lose the regular Dharma, this is the second virtue. The water of the great ocean has only one flavor, no other flavors, and all have the flavor of salt; my Dharma is also like this, the flavor of samadhi, aspiring to stillness, attaining supernatural powers; the flavor of the Four Noble Truths, aspiring to the four paths, untying the bonds; the flavor of the Mahayana, aspiring to the great vows, liberating the people, this is the third virtue. The great ocean is both deep and vast, without limit; the Sangha Dharma is also like this, all are profound and wondrous, of the eight directions, there is nothing greater than the Sangha Dharma, the Sangha Dharma is the most vast, this is the fourth virtue. In the great ocean, gold, silver, lapis lazuli, crystal, coral, tridacna, agate, and mani jewels, all are present; in my Sangha Dharma, the thirty-seven factors of enlightenment, the treasures of the path, the supernatural powers of dwelling in life, flying in the ten directions, reaching everywhere, in an instant, traveling through countless Buddha realms, reaching the most excellent lands, able to use the Dharma to teach and guide sentient beings, purifying one's own Buddha land, this is the fifth virtue.

。大海之中，神龍所居，沙竭龍王，阿耨達、難頭、和羅摩那、私伊羅末，如此諸龍，妙德難量，能造天宮，品物之類，無不仰之；吾僧法亦復如是，四雙八輩之士，十二賢者，菩薩大士，教化之功，彌茂彌美，此第六之德。大海吞受百川萬流，江恒之水，無不受之，終日終夜，無盈溢滅盡之名；吾僧法之中亦如是，梵釋之種，來入僧法，四姓族望，或釋或梵，王者之種，舍世豪尊，來入正化，或工師小姓，亦入正化，種族雖殊，至於服習大道，同爲一味，無非釋子，此第七之德。大海清凈，不受死屍，無諸穢濁，唯海之類而受之耳；吾僧法清凈，亦如大海，不受穢惡，犯戒違禁，非清凈梵行者，一不得受，棄之遠之，猶海不受死屍，此第八之德。」

佛告目連：「如來大眾唯清凈，為禁戒業不純非釋種子，故吾不說戒耳。卿等善相敕戒，無令正法有毀。」

佛說如是，諸比丘歡喜奉行

現代漢語譯本：大海之中，神龍居住的地方，有沙竭龍王、阿耨達龍王、難頭龍王、和羅摩那龍王、私伊羅末龍王等，這些龍的功德難以估量，能夠建造天宮，各種物品都依賴它們。我們僧團的佛法也是如此，四雙八輩的修行者，十二賢者，菩薩大士，他們的教化功德，越來越興盛美好，這是第六種功德。大海吞納百川萬流，長江恒河之水，沒有不被它容納的，日夜不停，沒有滿溢或枯竭的時候。我們僧團的佛法也是如此，婆羅門和剎帝利等種姓的人，來到僧團修習佛法，四種姓的貴族，無論是釋迦族還是婆羅門族，甚至是國王的後裔，都捨棄世俗的尊貴，來接受正法的教化，即使是工匠或普通百姓，也來修習正法。雖然種族不同，但一旦修習大道，就成為一體，都是佛陀的弟子，這是第七種功德。大海清凈，不接受死屍，沒有污穢，只容納海里的生物。我們僧團的佛法也像大海一樣清凈，不接受污穢邪惡，凡是犯戒違規，不是清凈修行的人，一律不接受，遠遠地拋棄他們，就像大海不接受死屍一樣，這是第八種功德。 佛陀告訴目連：『如來的僧團是清凈的，因為那些戒律不純，不是佛陀弟子的人，我才不為他們說戒。你們要好好互相告誡，不要讓正法受到損害。』 佛陀說完這些話，所有的比丘都歡喜地接受並奉行。

English version: In the great ocean, where divine dragons dwell, there are the Dragon King Sagara, the Dragon King Anavatapta, the Dragon King Nanda, the Dragon King Harimana, and the Dragon King Sirimat. The virtues of these dragons are immeasurable; they can build celestial palaces, and all kinds of things depend on them. Our Sangha's Dharma is also like this, with the four pairs and eight types of practitioners, the twelve sages, and the great Bodhisattvas. Their teaching merits become increasingly prosperous and beautiful; this is the sixth virtue. The great ocean swallows hundreds of rivers and thousands of streams, including the waters of the Yangtze and Ganges, without exception. Day and night, it never overflows or dries up. Our Sangha's Dharma is also like this. People of Brahmin and Kshatriya castes come to the Sangha to practice the Dharma. Nobles of the four castes, whether of the Shakya or Brahmin lineage, even descendants of kings, abandon worldly honor to receive the teachings of the true Dharma. Even artisans or common people come to practice the true Dharma. Although their origins differ, once they practice the great path, they become one, all disciples of the Buddha. This is the seventh virtue. The great ocean is pure, not accepting corpses, and free from impurities, only accepting marine life. Our Sangha's Dharma is also pure like the great ocean, not accepting filth and evil. Those who violate precepts and rules, who are not pure practitioners, are not accepted at all and are cast far away, just as the ocean does not accept corpses. This is the eighth virtue. The Buddha told Maudgalyayana, 'The Tathagata's Sangha is pure. It is because those whose precepts are not pure and are not disciples of the Buddha that I do not speak the precepts for them. You should admonish each other well, and do not let the true Dharma be harmed.' After the Buddha spoke these words, all the monks joyfully accepted and practiced them.

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現代漢語譯本

English version