T01n0064_瞻婆比丘經

大正藏第 01 冊 No. 0064 瞻婆比丘經

No. 64 [No. 26(122)]

佛說瞻婆比丘經

西晉三藏法師法炬譯

聞如是：

一時，婆伽婆在瞻婆恒伽上法賴池水上。彼時，世尊十五日說戒，在比丘僧前坐。世尊坐已，觀諸比丘意之所念。觀諸比丘意之所念已，夜初一分時坐默然住。於是，有異比丘從坐起，一向著衣，叉手向世尊，白世尊曰：「唯，世尊！夜一時已過，世尊及比丘僧坐已久，唯愿世尊，當說戒。」彼時，世尊默然住。世尊至夜半默然坐住，彼比丘再叉手向世尊，白世尊曰：「唯，世尊！夜已過初時，夜已過半。世尊！比丘僧坐已久，唯愿世尊，當說戒。」彼時世尊亦默然住。彼時世尊于夜半後坐默然住，彼比丘三叉手向世尊，白世尊曰：「唯愿世尊，夜已過初時，夜已過半，夜已過半后明星欲出，不久當明星出。世尊！比丘僧坐已久，唯愿世尊，當說戒。」彼時，世尊告此比丘曰：「我比丘眾中有不凈者。」

彼時尊者大目乾連亦在眾中會，眾中會已，於是尊者大目乾連作是念：「世尊為說何比丘？言眾中有不凈。我寧可作如其像三昧正受，以三昧意，觀諸比丘意之所念。」於是尊者大目乾連，即如其像三昧正受，以三昧意觀諸比丘意之所念。尊者大目乾連即便知之，世尊所為比丘。於是尊者大目乾連從三昧起，便至彼比丘所，到已牽彼比丘臂將出門外：「汝愚人去！汝不應在此宿，無有比丘共汝住者，汝今為比丘外。」於是尊者大目乾連牽彼比丘臂將出門外，反閉門，閉門已，至世尊所，到已禮世尊足，卻坐一面。尊者大目乾連卻一面已，白世尊曰：「世尊！所說比丘者，言眾中有不凈，我已牽彼比丘臂將出門外。『汝愚人去，汝不應在此宿，無有比丘共住汝，今比丘為是外。』唯世尊！已過夜初分，已過夜半，已過夜半后，夜已欲曉明星出時，明星不久當出。世尊！比丘僧坐已久，愿世尊，當說戒。」

「汝目乾連！彼愚癡人為多受罪，而觸嬈世尊及比丘僧。若目乾連！眾中有不凈比丘，如來說戒者，彼愚人頭當破為七分。是故汝，目乾連！從今日始，汝等當共說戒，如來不復來說戒。何以故？目乾連！此一愚人如是過已，過觀而觀屈申卷舒，持僧伽梨衣缽，而於他梵行者自言是梵行。此目乾連！若人言是梵行者，若人作是念：『沙門為幻，沙門為粗，沙門為刺，沙門非言。』如是知已，便棄著外。何以故？恐壞余凈比丘故。猶若，目乾連！成就稻田麥田，若中有惡草生，彼草根如麥根，枝節葉實亦如是，未成其子當棄之。目乾連！若成子已，彼田居士便作是念：『此為是壞麥子之草，麥之刺、麥之粗。』彼便拔，棄著外。何以故？恐壞余凈麥故。如是，目乾連！若有一愚人作是念過已，過觀而觀屈申卷舒，持僧伽梨衣缽，而於余梵行者自言是梵行者。若，目乾連！他稱言是梵行者，彼若作是念：『此沙門壞，此沙門刺，此沙門粗，此沙門非言。』彼知已，便棄著外。何以故？恐壞余凈比丘故。猶若，目乾連！彼田居士，于冬月時治大谷積，若彼谷所有堅固住者，一向皆離去，謂所有若草若葉，彼揚著風中一向吹去，彼田居士，執掃帚在中是。目乾連！若愚人作是行過已，過觀谷故。如是，目乾連！若一愚人，作是行過已，過觀而觀屈申卷舒，持僧伽梨衣缽，而於他梵行者，自言是梵行者

現代漢語譯本如是我聞：一時，佛陀在瞻婆城的恒河邊上的法賴池水邊。當時，世尊在十五日說戒時，坐在比丘僧眾前。世尊坐下後，觀察各位比丘心中的想法。觀察完比丘們的想法后，在夜晚的第一段時間裡保持沉默。這時，有一位比丘從座位上站起來，整理好衣服，合掌向世尊，對世尊說：『世尊，夜晚的第一段時間已經過去，世尊和比丘僧眾已經坐了很久，希望世尊能夠開始說戒。』當時，世尊保持沉默。世尊一直保持沉默到半夜，那位比丘再次合掌向世尊，對世尊說：『世尊，夜晚的第一段時間已經過去，夜晚已經過半。世尊，比丘僧眾已經坐了很久，希望世尊能夠開始說戒。』當時世尊仍然保持沉默。世尊在半夜之後仍然保持沉默，那位比丘第三次合掌向世尊，對世尊說：『希望世尊，夜晚的第一段時間已經過去，夜晚已經過半，夜晚過半后，啟明星快要出現，不久啟明星就會出現。世尊，比丘僧眾已經坐了很久，希望世尊能夠開始說戒。』這時，世尊告訴這位比丘說：『我的比丘眾中有不清凈的人。』當時，尊者大目犍連也在僧眾中，在僧眾中后，尊者大目犍連這樣想：『世尊說的是哪位比丘呢？說僧眾中有不清凈的人。我應該進入如其像三昧的正定，用三昧的意念，觀察各位比丘心中的想法。』於是尊者大目犍連，就進入如其像三昧的正定，用三昧的意念觀察各位比丘心中的想法。尊者大目犍連立刻知道，世尊說的是哪位比丘。於是尊者大目犍連從三昧中出來，就到那位比丘那裡，到了之後拉著那位比丘的胳膊將他推出門外：『你這個愚人走吧！你不應該在這裡住宿，沒有比丘會和你一起住，你現在是比丘之外的人。』於是尊者大目犍連拉著那位比丘的胳膊將他推出門外，然後關上門，關上門后，到世尊那裡，到了之後禮拜世尊的腳，退坐在一旁。尊者大目犍連退坐在一旁后，對世尊說：『世尊，您所說的比丘，說僧眾中有不清凈的人，我已經拉著那位比丘的胳膊將他推出門外。』你這個愚人走吧，你不應該在這裡住宿，沒有比丘會和你一起住，你現在是比丘之外的人。』世尊，夜晚的第一段時間已經過去，夜晚已經過半，夜晚過半后，夜晚快要天亮，啟明星快要出現，啟明星不久就會出現。世尊，比丘僧眾已經坐了很久，希望世尊能夠開始說戒。』『目犍連，那個愚癡的人因為多受罪，而擾亂世尊和比丘僧眾。如果目犍連，僧眾中有不清凈的比丘，如來說戒時，那個愚人的頭會破裂成七份。所以你，目犍連，從今天開始，你們應當一起說戒，如來不再來說戒。為什麼呢？目犍連，這個愚人像這樣犯錯后，觀察自己的行為，屈伸捲舒，拿著僧伽梨衣缽，卻在其他修行者面前自稱是修行人。目犍連，如果有人說自己是修行人，如果有人這樣想：『沙門是虛幻的，沙門是粗俗的，沙門是刺，沙門說的話不可信。』知道這些后，就把他拋棄在外。為什麼呢？恐怕會破壞其他清凈的比丘。就像，目犍連，成熟的稻田麥田，如果其中有惡草生長，那些草的根像麥根，枝節葉子果實也像麥子，在沒有結出果實的時候就應該拋棄它。目犍連，如果結出果實后，那些田地的主人就會這樣想：『這是破壞麥子的草，是麥子的刺，是麥子的粗糙之處。』他們就會拔掉它，拋棄在外。為什麼呢？恐怕會破壞其他清凈的麥子。就像這樣，目犍連，如果有一個愚人這樣想，觀察自己的行為，屈伸捲舒，拿著僧伽梨衣缽，卻在其他修行者面前自稱是修行人。如果，目犍連，其他人稱他為修行人，他們如果這樣想：『這個沙門是敗壞的，這個沙門是刺，這個沙門是粗俗的，這個沙門說的話不可信。』他們知道后，就把他拋棄在外。為什麼呢？恐怕會破壞其他清凈的比丘。就像，目犍連，那些田地的主人，在冬天的時候整理大谷堆，如果那些穀物中有堅固的，就全部拿走，那些草和葉子，就揚到風中，讓風吹走，那些田地的主人，就拿著掃帚在其中打掃。目犍連，如果愚人像這樣犯錯后，觀察穀物。就像這樣，目犍連，如果一個愚人，像這樣犯錯后，觀察自己的行為，屈伸捲舒，拿著僧伽梨衣缽，卻在其他修行者面前，自稱是修行人。

English version Thus have I heard: At one time, the Buddha was at Jamba, by the pool of Pharalai on the Ganges River. At that time, the World Honored One was observing the precepts on the fifteenth day, sitting before the assembly of monks. After the World Honored One sat down, he observed the thoughts in the minds of the monks. After observing the thoughts of the monks, he remained silent during the first part of the night. Then, a certain monk rose from his seat, arranged his robe, and with palms joined, addressed the World Honored One, saying, 'Venerable World Honored One, the first part of the night has passed, and the World Honored One and the assembly of monks have been sitting for a long time. May the World Honored One please begin to recite the precepts.' At that time, the World Honored One remained silent. The World Honored One remained silent until midnight, and that monk again with palms joined, addressed the World Honored One, saying, 'Venerable World Honored One, the first part of the night has passed, and the night is half over. Venerable World Honored One, the assembly of monks has been sitting for a long time. May the World Honored One please begin to recite the precepts.' At that time, the World Honored One still remained silent. The World Honored One remained silent after midnight, and that monk for the third time with palms joined, addressed the World Honored One, saying, 'May the World Honored One, the first part of the night has passed, the night is half over, and after the night is half over, the morning star is about to appear, and soon the morning star will appear. Venerable World Honored One, the assembly of monks has been sitting for a long time. May the World Honored One please begin to recite the precepts.' At that time, the World Honored One said to this monk, 'There are impure ones among my assembly of monks.' At that time, the Venerable Maha Maudgalyayana was also in the assembly. After being in the assembly, the Venerable Maha Maudgalyayana thought, 'Which monk is the World Honored One referring to? Saying that there are impure ones in the assembly. I should enter the samadhi of suchness, and with the mind of samadhi, observe the thoughts in the minds of the monks.' Then the Venerable Maha Maudgalyayana entered the samadhi of suchness, and with the mind of samadhi, observed the thoughts in the minds of the monks. The Venerable Maha Maudgalyayana immediately knew which monk the World Honored One was referring to. Then the Venerable Maha Maudgalyayana arose from samadhi, and went to that monk, and having arrived, pulled that monk by the arm and led him out of the door, saying, 'You fool, go away! You should not stay here, no monk will stay with you, you are now outside the community of monks.' Then the Venerable Maha Maudgalyayana pulled that monk by the arm and led him out of the door, and then closed the door. After closing the door, he went to the World Honored One, and having arrived, bowed at the feet of the World Honored One, and sat down to one side. After sitting to one side, the Venerable Maha Maudgalyayana said to the World Honored One, 'Venerable World Honored One, the monk you were referring to, saying that there are impure ones in the assembly, I have already pulled that monk by the arm and led him out of the door. 'You fool, go away, you should not stay here, no monk will stay with you, you are now outside the community of monks.' Venerable World Honored One, the first part of the night has passed, the night is half over, and after the night is half over, the night is about to dawn, the morning star is about to appear, and soon the morning star will appear. Venerable World Honored One, the assembly of monks has been sitting for a long time, may the World Honored One please begin to recite the precepts.' 'Maudgalyayana, that foolish person, because of his many offenses, has disturbed the World Honored One and the assembly of monks. If, Maudgalyayana, there are impure monks in the assembly, when the Tathagata recites the precepts, that foolish person's head will be split into seven pieces. Therefore, you, Maudgalyayana, from today onwards, you should recite the precepts together, the Tathagata will no longer recite the precepts. Why is that? Maudgalyayana, this foolish person, after committing such a fault, observes his own actions, bending and stretching, holding the sanghati robe and bowl, yet in front of other practitioners, claims to be a practitioner. Maudgalyayana, if someone says they are a practitioner, if someone thinks, 'The shramana is illusory, the shramana is coarse, the shramana is a thorn, the shramana's words are not to be believed.' Knowing this, they cast him out. Why is that? For fear of corrupting other pure monks. Just like, Maudgalyayana, a field of ripe rice and wheat, if there are weeds growing in it, the roots of those weeds are like the roots of wheat, the branches, leaves, and fruits are also like wheat, before they bear fruit, they should be discarded. Maudgalyayana, if they bear fruit, the owners of those fields will think, 'This is a weed that destroys the wheat, it is a thorn of the wheat, it is the coarseness of the wheat.' They will pull it out and discard it. Why is that? For fear of corrupting other pure wheat. Just like this, Maudgalyayana, if a foolish person thinks like this, observes his own actions, bending and stretching, holding the sanghati robe and bowl, yet in front of other practitioners, claims to be a practitioner. If, Maudgalyayana, others call him a practitioner, if they think, 'This shramana is corrupt, this shramana is a thorn, this shramana is coarse, this shramana's words are not to be believed.' Knowing this, they cast him out. Why is that? For fear of corrupting other pure monks. Just like, Maudgalyayana, those field owners, in the winter, sort out the large piles of grain, if there are any solid grains, they take them all away, and the grass and leaves, they throw them into the wind, letting the wind blow them away, and those field owners, holding brooms, sweep in the middle. Maudgalyayana, if a foolish person commits such a fault, he is observing the grain. Just like this, Maudgalyayana, if a foolish person, after committing such a fault, observes his own actions, bending and stretching, holding the sanghati robe and bowl, yet in front of other practitioners, claims to be a practitioner.'

。若，目乾連！他稱是梵行者，他作是念：『此沙門壞，此沙門粗，此沙門刺。』彼知已，棄著外。何以故？恐壞余比丘故。猶，目乾連！彼田居士，彼求水欲通水，執極利斧入于林中，彼執斧㭬樹，謂彼所有樹堅固住而不可入。謂所有枯樹打已斧則陷入。田居士截其根，截根已通其中，通其中已便作木筧函通水。如是。目乾連！或一愚人作如是行過已，過觀而觀屈申卷舒。持僧伽梨衣缽，而於他梵行者，自言是梵行者。若。目乾連！他稱言是梵行者，彼作是念：『沙門壞，沙門粗，沙門刺，沙門非。』彼知已，棄著外。何以故？恐壞余凈比丘故。說偈曰：

「共止及當知，　　惡求及瞋恚，恚恨不捨貪，　　不棄幻諛諂。莊人詐言息，　　自說是沙門，自作諸惡行，　　惡見非是樂。多作諸妄言，　　如是知彼已，悉皆不與會，　　擯棄不共止。知時具凈行，　　分別誰言已，非息言沙門，　　惡行擯棄已。不與惡共止，　　數數及日日，悉皆共集會，　　當棄此苦際。」

佛如是說，彼諸比丘聞世尊所說，歡喜而樂

『目犍連啊！如果有人自稱是修行者，他會這樣想：『這個沙門行為不正，這個沙門粗俗，這個沙門像刺一樣令人不快。』他知道這些后，就會遠離這個人。為什麼呢？因為他害怕會敗壞其他比丘的修行。』『目犍連啊！就像一個田地裡的農夫，他想引水灌溉，就拿著鋒利的斧頭進入森林。他用斧頭砍那些他認為堅固不可砍伐的樹木，而那些枯樹，他一砍斧頭就陷進去了。這個農夫會砍斷樹根，打通樹幹，然後用木頭做成水槽引水。』『目犍連啊！同樣，有些愚人也會這樣，他們觀察自己的行為，包括屈身、伸展、捲曲和舒展。他們拿著僧伽梨（袈裟）和缽，自稱是修行者。如果有人說他是修行者，他會這樣想：『這個沙門行為不正，這個沙門粗俗，這個沙門像刺一樣令人不快，這個沙門不是真正的修行者。』他知道這些后，就會遠離這個人。為什麼呢？因為他害怕會敗壞其他清凈的比丘的修行。』佛陀說了以下的偈語：『與惡人共處，應當知曉，他們貪求、嗔恨，不捨棄憤怒和怨恨，不放棄虛偽和諂媚。他們裝模作樣地假裝平靜，自稱是沙門，卻做著各種惡行，他們的邪見不是快樂之道。他們經常說謊，知道這些后，就不要與他們交往，要擯棄他們，不要與他們同住。』『要懂得時機，保持清凈的行為，分辨誰說的是真話。那些言行不一的人不是真正的沙門，要擯棄他們的惡行。不要與惡人同住，要時時、日日與善人相處，最終要捨棄這痛苦的根源。』佛陀這樣說完，那些比丘聽了世尊的教誨，都感到歡喜和快樂。

『Moggallana, if someone claims to be a practitioner, they might think: 『This ascetic is corrupt, this ascetic is coarse, this ascetic is like a thorn.』 Knowing this, they would distance themselves from that person. Why? Because they fear corrupting other monks.』『Moggallana, it's like a farmer in the field who wants to channel water. He takes a sharp axe into the forest. He strikes the trees he thinks are strong and unyielding, while the axe sinks into the dead trees with a single blow. The farmer cuts the roots, hollows out the trunk, and makes a wooden trough to channel the water.』『Moggallana, similarly, some foolish people observe their actions, including bending, stretching, curling, and extending. They carry the sanghati (robe) and bowl, claiming to be practitioners. If someone says they are a practitioner, they might think: 『This ascetic is corrupt, this ascetic is coarse, this ascetic is like a thorn, this ascetic is not a true practitioner.』 Knowing this, they would distance themselves from that person. Why? Because they fear corrupting other pure monks.』 The Buddha spoke the following verses: 『Living with the wicked, one should know, they are greedy and hateful, they do not abandon anger and resentment, they do not give up hypocrisy and flattery. They put on a show of calmness, claiming to be ascetics, yet they commit all sorts of evil deeds, their wrong views are not the path to happiness. They often lie, knowing this, do not associate with them, reject them, do not live with them.』『Understand the timing, maintain pure conduct, discern who speaks the truth. Those whose words and actions do not align are not true ascetics, reject their evil deeds. Do not live with the wicked, associate with the good constantly, day by day, and ultimately abandon this source of suffering.』 Thus spoke the Buddha, and those monks, having heard the teachings of the Blessed One, were delighted and joyful.

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現代漢語譯本：佛說瞻婆比丘經

English version: The Buddha Speaks of the Champaka Bhikkhu Sutra