T01n0061_受新歲經

大正藏第 01 冊 No. 0061 受新歲經

No. 61 [No. 26(121), Nos. 62, 63, No. 99(1212), No. 100(228), 125(32.5)]

佛說受新歲經

西晉月氏國三藏竺法護譯

聞如是：

一時，佛在舍衛國東苑鹿母園中，與大比丘眾五百人俱。是時世尊，七月十五日，于露地敷坐，比丘僧前後圍繞。佛告阿難曰：「汝今于露地速擊揵槌。所以然者，今七月十五日是受新歲之日。」

是時尊者阿難，右膝著地長跪叉手，便說此偈：

「凈眼無與等，　　無事而不練，智慧無染著，　　何等名受歲？」

爾時，世尊復說此偈報阿難曰：

「受歲三業凈，　　身口意所作，兩兩比丘對，　　自陳所作短。還自稱名字，　　今日眾受歲，我亦凈意受，　　唯愿原其過。」

爾時，阿難復以此偈問其儀曰：

「過去恒沙佛，　　辟支及聲聞，儘是諸佛法？　　獨是釋迦文？」

爾時，世尊復更以偈報阿難曰：

「恒沙過去佛，　　弟子清凈心，皆是諸佛法，　　非今釋迦文。辟支無此法，　　無歲無弟子，獨逝無伴侶，　　不與他說法。當來佛世尊，　　恒沙不可計，彼亦受此歲，　　如今瞿曇法。」

是時尊者阿難聞此語已，歡喜踴躍不能自勝，即升講堂手執揵槌，並作是說：「我今擊此如來信鼓，諸有如來弟子眾者盡當普集。」爾時，阿難復說此偈：

「降伏魔力怨，　　除結無有餘，露地擊揵槌，　　比丘聞當集。諸欲聞法人，　　度流生死海，聞此妙響音，　　盡當速集此。」

爾時，尊者阿難已擊揵槌，至世尊所，頭面禮足，在一面住，白世尊言：「今正是時，唯愿世尊！何所敕使？」

是時世尊告阿難曰：「汝隨次第坐，如來自當知時。」是時，世尊坐于草坐，告諸比丘：「汝等盡當坐于草坐。」諸比丘對曰：「如是，世尊！」時諸比丘各坐草坐。

是時世尊默然觀諸比丘已，便敕諸比丘：「我今欲受新歲，我無過咎于眾人乎？又不犯身口意耶？」如來說此語已，諸比丘默然不對。如來是時復三告諸比丘：「我今欲受新歲，然我無過於眾人乎？」

是時尊者舍利弗，即從坐起長跪叉手，白世尊言：「諸比丘眾觀察如來，無身口意過。所以然者，世尊今日不度者度、不脫者脫、不涅槃者令得涅槃，無救護者為作救護、為盲者作眼目、為病者作醫王，三界獨尊無能及者，最尊最上。未起道意者令發道意，眾人未悟尊令悟之，未聞法者使令聞之，為迷者作徑路導以正法。以此事緣，如來無咎于眾人也，亦無身口意過。」

是時舍利弗白世尊言：「我今亦向如來自陳，然無過咎于如來及比丘僧乎？」

世尊告曰：「汝今，舍利弗！都無身口意所作非行。所以然者，汝今智慧無能及者，種種智慧、無量智慧、無邊之智、無與等智、疾智捷智、甚深之智、平等之智。少欲知足樂之處，多諸方便，念不錯亂總持三昧，根原具足戒，成就三昧、成就智慧、成就解脫、成就解脫知見、成就勇悍，能忍所說，知惡之為非法，心性庠序，不行卒暴。猶如轉輪聖王最大太子，當紹王位，轉于寶輪

現代漢語譯本：佛陀在舍衛國東邊的鹿母園中，與五百位大比丘在一起。那時，世尊在七月十五日，于空地上鋪設座位，比丘僧眾前後圍繞。佛陀告訴阿難說：『你現在在空地上快速敲擊犍槌。之所以這樣，是因為今天七月十五日是接受新歲之日。』阿難尊者右膝跪地，合掌說道：『您的眼睛清凈無比，沒有什麼是您不精通的，您的智慧沒有絲毫染著，那麼，什麼叫做接受新歲呢？』世尊用偈語回答阿難說：『接受新歲，要身口意三業清凈，在兩位比丘面前，各自陳述自己所犯的過失。還要自稱名字，今天大家接受新歲，我也以清凈的心接受，只希望原諒我的過錯。』阿難又用偈語詢問儀軌說：『過去恒河沙數般的佛陀，以及辟支佛和聲聞，他們都遵循這樣的佛法嗎？還是隻有釋迦牟尼佛才這樣？』世尊再次用偈語回答阿難說：『過去恒河沙數般的佛陀，他們的弟子都以清凈心接受新歲，這都是諸佛的教法，並非只有現在的釋迦牟尼佛。辟支佛沒有這種法，他們沒有接受新歲，也沒有弟子，獨自修行，不與他人說法。未來的佛世尊，數量多得不可計數，他們也會接受新歲，就像現在的瞿曇佛一樣。』阿難尊者聽了這些話，歡喜得不能自已，立刻登上講堂，手持犍槌，並說道：『我現在敲擊如來的信鼓，所有如來的弟子都應當聚集。』阿難又說偈語：『降伏魔力怨敵，消除煩惱，在空地上敲擊犍槌，比丘們聽到應當聚集。想要聽聞佛法，度過生死苦海的人，聽到這美妙的響聲，都應當快速聚集到這裡。』阿難尊者敲擊犍槌后，來到世尊面前，頂禮佛足，站在一旁，對世尊說：『現在正是時候，希望世尊指示。』世尊告訴阿難說：『你按照次序坐下，如來自會知道時機。』這時，世尊坐在草蓆上，告訴比丘們：『你們都應當坐在草蓆上。』比丘們回答說：『是的，世尊！』於是，比丘們各自坐在草蓆上。世尊默默地觀察比丘們后，便命令比丘們說：『我現在要接受新歲，我對於大家沒有過錯嗎？也沒有犯身口意方面的錯誤嗎？』如來說完這話，比丘們都沉默不語。如來又三次問比丘們：『我現在要接受新歲，我對於大家沒有過錯嗎？』這時，舍利弗尊者從座位上站起來，跪地合掌，對世尊說：『比丘僧眾觀察如來，沒有身口意方面的過錯。因為世尊今天度化那些未被度化的人，解脫那些未被解脫的人，讓那些未得涅槃的人得到涅槃，為無救護的人提供救護，為盲人作眼睛，為病人作醫王，是三界獨尊，無人能及，是最尊貴最上的。對於未生起道心的人，令其生起道心，對於未開悟的人，令其開悟，對於未聞法的人，令其聽聞佛法，為迷路的人指引正道。因此，如來對於大家沒有過錯，也沒有身口意方面的過錯。』這時，舍利弗對世尊說：『我現在也向如來陳述，我對於如來和比丘僧眾沒有過錯嗎？』世尊說：『你，舍利弗，在身口意方面都沒有做過不好的行為。因為你的智慧無人能及，擁有種種智慧、無量智慧、無邊之智、無與倫比的智慧、快速的智慧、敏捷的智慧、深奧的智慧、平等的智慧。你少欲知足，樂於修行，有很多方便法門，念頭不散亂，總持三昧，根基穩固，戒律清凈，成就三昧、成就智慧、成就解脫、成就解脫知見、成就勇猛，能忍受所說，知道什麼是惡法，心性平和，不急躁。就像轉輪聖王最大的太子，將要繼承王位，轉動寶輪一樣。』

English version: The Buddha was in the Deer Mother Garden in the east of Shravasti, with five hundred great bhikkhus. At that time, on the fifteenth day of the seventh month, the World Honored One laid out a seat in the open, surrounded by the bhikkhu sangha. The Buddha said to Ananda, 'Now you should quickly strike the ghaṇṭā in the open. The reason for this is that today, the fifteenth day of the seventh month, is the day for receiving the new year.' Venerable Ananda knelt on his right knee, joined his palms, and said, 'Your eyes are pure and incomparable, there is nothing you are not proficient in, your wisdom is without any defilement, so what is called receiving the new year?' The World Honored One replied to Ananda with a verse, 'Receiving the new year requires the purification of the three karmas of body, speech, and mind. In front of two bhikkhus, each should confess their faults. They should also state their names. Today everyone is receiving the new year, and I also receive it with a pure mind, only hoping to be forgiven for my mistakes.' Ananda again asked about the ritual with a verse, 'Did the Buddhas of the past, as numerous as the sands of the Ganges, as well as the Pratyekabuddhas and Shravakas, all follow this Dharma? Or is it only Shakyamuni Buddha who does this?' The World Honored One again replied to Ananda with a verse, 'The Buddhas of the past, as numerous as the sands of the Ganges, their disciples all received the new year with pure minds. This is the teaching of all Buddhas, not just the present Shakyamuni Buddha. Pratyekabuddhas do not have this practice, they do not receive the new year, nor do they have disciples. They practice alone and do not teach others. The future World Honored Buddhas, whose numbers are countless, will also receive the new year, just like the present Gautama Buddha.' Venerable Ananda, upon hearing these words, was overjoyed and could not contain himself. He immediately ascended the lecture hall, held the ghaṇṭā, and said, 'Now I strike the drum of the Tathagata's faith, all disciples of the Tathagata should gather.' Ananda then spoke a verse, 'Subduing the demonic forces and enemies, eliminating afflictions, striking the ghaṇṭā in the open, the bhikkhus should gather upon hearing it. Those who wish to hear the Dharma and cross the sea of birth and death, upon hearing this wonderful sound, should quickly gather here.' After striking the ghaṇṭā, Venerable Ananda came before the World Honored One, bowed at his feet, stood to one side, and said to the World Honored One, 'Now is the right time, may the World Honored One instruct us.' The World Honored One told Ananda, 'You should sit down in order, the Tathagata will know the right time.' At this time, the World Honored One sat on a grass mat and told the bhikkhus, 'You should all sit on grass mats.' The bhikkhus replied, 'Yes, World Honored One!' Then the bhikkhus each sat on a grass mat. After silently observing the bhikkhus, the World Honored One commanded the bhikkhus, 'Now I wish to receive the new year, do I have any faults towards everyone? Have I not committed any errors in body, speech, or mind?' After the Tathagata said this, the bhikkhus remained silent. The Tathagata then asked the bhikkhus three times, 'Now I wish to receive the new year, do I have any faults towards everyone?' At this time, Venerable Shariputra rose from his seat, knelt down, joined his palms, and said to the World Honored One, 'The bhikkhu sangha observes the Tathagata and finds no faults in body, speech, or mind. Because today the World Honored One liberates those who have not been liberated, frees those who have not been freed, and leads those who have not attained Nirvana to Nirvana. He provides refuge for those without refuge, is the eye for the blind, and the king of medicine for the sick. He is the sole honored one in the three realms, unmatched and supreme. For those who have not generated the aspiration for the path, he causes them to generate it. For those who have not awakened, he causes them to awaken. For those who have not heard the Dharma, he causes them to hear it. He guides the lost onto the right path. Therefore, the Tathagata has no faults towards everyone, nor any faults in body, speech, or mind.' At this time, Shariputra said to the World Honored One, 'Now I also confess to the Tathagata, do I have any faults towards the Tathagata and the bhikkhu sangha?' The World Honored One said, 'You, Shariputra, have not committed any unwholesome actions in body, speech, or mind. Because your wisdom is unmatched, you possess various kinds of wisdom, immeasurable wisdom, boundless wisdom, incomparable wisdom, swift wisdom, quick wisdom, profound wisdom, and equal wisdom. You are content with little, delight in practice, have many skillful means, your mind is not scattered, you possess the samadhi of total retention, your roots are firm, your precepts are pure, you have achieved samadhi, achieved wisdom, achieved liberation, achieved the knowledge and vision of liberation, achieved courage, are able to endure what is said, know what is unwholesome, your mind is peaceful, and you are not rash. You are like the eldest prince of a Chakravartin king, who will inherit the throne and turn the precious wheel.'

。舍利弗亦復如是，轉于無上清凈法輪，諸天世人及龍鬼神、魔若魔天，本所不轉，汝今所說常如法議，未曾違理。」

是時，舍利弗白佛言：「此五百比丘盡當受歲，此五百人盡無過咎于如來乎？」

世尊告曰：「我亦不責此五百比丘身口意行。所以然者，此舍利弗大眾之中，極為清凈無諸瑕穢，今此眾中最小下座，得須陀洹道，必當上及不退轉法。以是之故，我不怨責此眾。」

爾時，朋耆奢在此眾中，即從坐起，前至世尊所，頭面禮足，白世尊言：「我今堪任欲有所論。」世尊告曰：「欲有所說今正是時。」朋耆奢即于佛前，嘆佛及比丘僧，而說此偈：

「十五清凈日，　　五百比丘集，諸縛結悉解，　　無愛更不生。轉輪大聖王，　　群臣所圍繞，普遍諸世界，　　天上及世間。大將人眾導，　　為人作導師，弟子樂侍從，　　三達六通徹。皆是真佛子，　　無有塵垢者，能斷欲愛刺，　　今日自歸命。」

爾時，世尊可朋耆奢所說。是時朋耆奢作是念：「如來今日可我所說。」歡喜踴躍不能自勝，即從坐起禮佛卻退還就本位。爾時，世尊告諸比丘：「我聲聞中第一造偈弟子，所謂朋耆奢比丘是；所說無疑難，亦是朋耆奢比丘是也。」

爾時，諸比丘聞佛所說，歡喜奉行。

按此《受新歲經》，竺法護譯者，國本、宋本皆編于容函中；丹藏則容函中有名受歲經者，而與此經大別。今依《開元錄》撿之，則丹藏之經正是容函《受歲經》耳。此宋藏經，與此竟函《新歲經》，文異義同，似是同本異譯耳；則《開元錄》中以《新歲經》為單譯者，厥義未詳。今且欲類聚以待賢哲，故以此經移編于竟函焉

現代漢語譯本：舍利弗也是這樣，轉動著無上清凈的法輪，那些天神、世人以及龍、鬼神、魔和魔天，原本沒有被轉化的，現在你所說的都符合正法，從未違背真理。這時，舍利弗對佛說：『這五百位比丘都將接受歲數，這五百人對於如來都沒有過錯嗎？』世尊告訴他說：『我也不責備這五百位比丘的身口意行為。之所以這樣，是因為舍利弗，這大眾之中，極為清凈，沒有絲毫瑕疵，現在這大眾中最小的下座，都已證得須陀洹道，必定會向上達到不退轉的境界。因此，我不責備這個僧團。』當時，朋耆奢在這大眾中，立即從座位上站起來，走到世尊面前，頭面頂禮佛足，對世尊說：『我現在可以有所論述。』世尊說：『想說什麼現在正是時候。』朋耆奢就在佛前，讚歎佛和比丘僧，並說了這首偈：『十五清凈日，五百比丘集，諸束縛都解脫，無愛不再生。轉輪大聖王，群臣所圍繞，遍佈諸世界，天上和人間。大將引導眾人，為人作導師，弟子樂於侍奉，三明六通徹。都是真正的佛子，沒有塵垢的人，能斷除欲愛的刺，今日都歸依佛。』當時，世尊認可了朋耆奢所說的話。這時朋耆奢心想：『如來今天認可了我所說的話。』歡喜雀躍，不能自已，立即從座位上站起來，禮拜佛後退回原來的位置。當時，世尊告訴眾比丘：『我的聲聞弟子中，第一位善於作偈的弟子，就是朋耆奢比丘；所說的話沒有疑問，也是朋耆奢比丘。』當時，眾比丘聽了佛所說的話，歡喜地奉行。按此《受新歲經》，竺法護譯者，國本、宋本都編在容函中；丹藏則容函中有名為《受歲經》的，但與此經大不相同。現在根據《開元錄》查閱，則丹藏的經正是容函中的《受歲經》。這宋藏經，與此竟函的《新歲經》，文字不同但意義相同，似乎是同一版本的不同翻譯；那麼《開元錄》中將《新歲經》作為單獨翻譯的，其含義尚不清楚。現在姑且想將它們歸類在一起，以待賢哲，所以將此經移編到竟函中。

English version: Shariputra is also like that, turning the unsurpassed pure Dharma wheel. Those gods, people, as well as dragons, ghosts, spirits, demons, and demon gods, who were originally not transformed, now what you say is in accordance with the Dharma and has never violated the truth. At this time, Shariputra said to the Buddha, 'These five hundred monks will all receive the year, do these five hundred people have no faults towards the Tathagata?' The World Honored One told him, 'I also do not blame the actions of these five hundred monks in body, speech, and mind. The reason for this is that, Shariputra, among this assembly, they are extremely pure, without any blemishes. Now, the smallest and lowest seat in this assembly has attained the path of Srotapanna, and will surely ascend to the state of non-retrogression. Therefore, I do not blame this Sangha.' At that time, Pungisha, in this assembly, immediately rose from his seat, went before the World Honored One, bowed his head to the feet of the Buddha, and said to the World Honored One, 'I am now capable of making a statement.' The World Honored One said, 'If you wish to say something, now is the right time.' Pungisha, in front of the Buddha, praised the Buddha and the Sangha of monks, and spoke this verse: 'On the fifteenth pure day, five hundred monks gather, all bonds are released, no love is reborn. The great holy king who turns the wheel, surrounded by his ministers, pervades all worlds, in heaven and on earth. The great general leads the people, acting as a guide for people, disciples are happy to serve, with three understandings and six penetrations. All are true children of the Buddha, without any dust or defilement, able to cut off the thorns of desire, today they all take refuge.' At that time, the World Honored One approved of what Pungisha had said. At this time, Pungisha thought, 'The Tathagata has approved of what I said today.' He was overjoyed and could not contain himself, immediately rising from his seat, bowing to the Buddha, and retreating to his original position. At that time, the World Honored One told the monks, 'Among my disciples who are hearers, the first disciple who is good at composing verses is the monk Pungisha; what he says is without doubt, it is also the monk Pungisha.' At that time, the monks, having heard what the Buddha said, joyfully practiced it. The Buddha Speaks the Sutra of Receiving the New Year According to this 'Sutra of Receiving the New Year', translated by Dharmaraksha, both the Guoben and Song versions are compiled in the Rong Han; the Danzang has a sutra named 'Sutra of Receiving the Year' in the Rong Han, but it is very different from this sutra. Now, according to the 'Kaiyuan Record', the sutra in the Danzang is exactly the 'Sutra of Receiving the Year' in the Rong Han. This Songzang sutra, and the 'Sutra of the New Year' in this Jing Han, have different texts but the same meaning, and seem to be different translations of the same version; then the meaning of the 'Kaiyuan Record' considering the 'Sutra of the New Year' as a single translation is not clear. Now, we would like to classify them together to await the wise, so this sutra is moved to the Jing Han.

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現代漢語譯本：。

English version: .