T14n0501_佛說沙曷比丘功德經

大正藏第 14 冊 No. 0501 佛說沙曷比丘功德經

No. 501

佛說沙曷比丘功德經

西晉沙門法炬譯

聞如是：

一時佛在舍衛國祇樹給孤獨園，時與千二百五十比丘、菩薩萬人。時須耶國有貧人，行賃剃小兒頭，所剃者皆約：「到麥熟，當各雇麥一斛。」適別未遠，道逢故人，將其還。求麥，欲以取酒飲之。遍求，無以麥還者。於是便起恚意言：「愿我壽終后，作大神龍，當陷此國。」后壽終，魂神遂還作龍，其國中歷年風雨不時，五穀毀敗。

佛念此國人民饑饉，即遣沙曷比丘往化之。龍見比丘往，即興惡意，欲敗國及殺沙曷比丘。沙曷便變化缽，覆蓋一國。龍雨之，謂國已沒。比丘以佛威神，令龍見人民安隱如故。龍復興恚意下雪，比丘以缽受之。雪極，比丘以手掃之，著一處如山。比丘乃入龍室，龍即出，比丘復出；龍入，比丘復入。如是若干輩，龍極乃止，長跪問言：「卿何等神，惱我如此？」比丘言：「吾是佛弟子。」龍言：「我欲自歸於卿。」比丘答言：「吾有大師，佛三界最尊，卿當自歸之。」龍言：「佛在何所？」報言：「佛在舍衛國。」龍言：「乞逐道人去。」比丘言：「欲去者善！」便內龍著笥中。

人民見比丘取龍如

【現代漢語翻譯】現代漢語譯本《佛說沙曷比丘功德經》

西晉沙門法炬譯

我是這樣聽說的：

一時，佛陀在舍衛國祇樹給孤獨園，與一千二百五十位比丘、一萬位菩薩在一起。當時，須耶國有一個貧窮的人，靠替小孩剃頭為生，每次剃頭都約定：『等到麥子成熟時，每人給我一斛麥子作為報酬。』剛分別不久，在路上遇到了老朋友，便帶他回家。他想要收麥子，用來換酒喝。四處討要，卻沒有誰能還他麥子。於是便心生怨恨，說道：『愿我死後，變成大神龍，一定要讓這個國家沉陷！』後來他壽命終結，魂神就轉生為龍，導致這個國家連年風雨不調，五穀歉收。

佛陀憐憫這個國家人民遭受饑荒，就派遣沙曷（Śagga）比丘前去教化。龍見到比丘前來，就生起惡意，想要毀滅國家並殺死沙曷（Śagga）比丘。沙曷（Śagga）比丘便變化出一個缽，覆蓋住整個國家。龍降雨攻擊，以為國家已經被淹沒。比丘憑藉佛陀的威神之力，讓龍看到人民安穩如初。龍又生起怨恨，降下大雪，比丘用缽接住雪。雪越積越多，比丘用手掃到一處，堆積如山。比丘於是進入龍的住所，龍就出來，比丘又出來；龍進去，比丘又進去。這樣反覆多次，龍最終停止了，長跪著問道：『你是什麼神，這樣困擾我？』比丘說：『我是佛陀的弟子。』龍說：『我想要歸順你。』比丘回答說：『我有一位大師，佛陀是三界中最尊貴的，你應該歸順他。』龍問：『佛陀在哪裡？』比丘回答說：『佛陀在舍衛國。』龍說：『請允許我跟隨道人前去。』比丘說：『想去很好！』便把龍放入箱子里。

人民看到比丘捉龍，就像

【English Translation】 English version The Buddha Speaks of Śagga Bhikṣu's Merits and Virtues Sutra

Translated by the Śramaṇa Fa Ju of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī (Śrāvastī: a major city in ancient India), together with twelve hundred and fifty bhikṣus (bhikṣus: Buddhist monks) and ten thousand bodhisattvas (bodhisattvas: enlightened beings). At that time, there was a poor man in the country of Srujana (Srujana: name of a country), who made a living by shaving the heads of young children, and each time he shaved, he would agree: 'When the wheat ripens, each person will hire me with one hu (hu: a unit of measurement) of wheat.' Not long after parting, he met an old friend on the road and took him home. He wanted to collect the wheat to exchange for wine to drink. He asked everywhere, but no one could return the wheat to him. So he became resentful and said: 'May I, after my life ends, become a great dragon and sink this country!' Later, his life ended, and his spirit was reborn as a dragon, causing the country to have unfavorable winds and rains for many years, and the five grains were ruined.

The Buddha, compassionate towards the famine suffered by the people of this country, sent Śagga (Śagga: name of a bhikṣu) Bhikṣu to transform them. When the dragon saw the bhikṣu coming, it became malicious, wanting to destroy the country and kill Śagga (Śagga) Bhikṣu. Śagga (Śagga) Bhikṣu then transformed a bowl to cover the entire country. The dragon rained down attacks, thinking that the country had been submerged. The bhikṣu, relying on the Buddha's divine power, allowed the dragon to see that the people were safe and sound as before. The dragon became resentful again and sent down heavy snow. The bhikṣu received the snow with his bowl. As the snow accumulated, the bhikṣu swept it to one place, piling it up like a mountain. The bhikṣu then entered the dragon's dwelling, and the dragon came out; the bhikṣu came out again; the dragon went in, and the bhikṣu went in again. After repeating this several times, the dragon finally stopped, knelt down, and asked: 'What kind of spirit are you, to trouble me like this?' The bhikṣu said: 'I am a disciple of the Buddha.' The dragon said: 'I want to surrender to you.' The bhikṣu replied: 'I have a master, the Buddha is the most honored in the three realms, you should surrender to him.' The dragon asked: 'Where is the Buddha?' The bhikṣu replied: 'The Buddha is in Śrāvastī (Śrāvastī).' The dragon said: 'Please allow me to follow the Daoist (Daoist: Buddhist monk) to go.' The bhikṣu said: 'It is good to want to go!' Then he put the dragon in a box.

The people saw the bhikṣu capture the dragon, just like

是，皆歡喜問言：「道人是何等大神，降伏國患？」告言：「吾是佛弟子。」人民問言：「佛可得見不？」答言：「欲得見佛，且待吾還。」時日向中，道遇分衛，人民或與飯者、與酒者，比丘受而食飲之，致酒醉，遇樹下臥，龍缽、袈裟各在一處。

佛時笑，五色光出，阿難正衣服，叉手白佛言：「佛不妄笑，笑必有意！」佛告阿難：「汝為見沙曷比丘不？」阿難言：「不見。」佛言：「今在彼樹下醉臥。」

時千二百五十比丘、菩薩萬人，各相與語言：「沙曷比丘已得阿羅漢，何以復醉臥？」佛知諸人意有疑，因說四事：「一者，阿羅漢不三昧不得知；二者，不得便現神足；三者，不得強勸人分衛；四者，身中尚有蟲。阿羅漢以是四事不及佛。」時萬菩薩皆回意欲向羅漢。

佛遣目犍連往到沙曷比丘所，敕之攝龍來。龍以頭面為佛作禮，佛便為說宿命本末，龍心即解，受五戒，奉行十善，即得須陀洹道，為佛作禮而去。

佛時說沙曷比丘功德微妙。阿難叉手啟佛言：「沙曷比丘飲酒醉臥，而佛說其功德微妙乃爾？」

佛告阿難：「阿羅漢不復飢渴，用三事故，現醉臥耳：一者，佛欲開化菩薩意；二者，不欲逆佈施家意；三者，恐諸弟子未得道者，飲酒多失故。以此至戒撿之，沙曷

【現代漢語翻譯】現代漢語譯本是的，大家都歡喜地問道：『道人是什麼樣的大神，能夠降伏國家的災患？』他回答說：『我是佛的弟子。』人民問道：『佛可以得見嗎？』他回答說：『想要見佛，且等我回去。』當時，太陽已經到了正中，他在路上遇到乞食，人民有的給他飯，有的給他酒，比丘接受並食用飲用，以致喝醉了，在樹下躺臥，龍缽（dragon bowl，龍供養的缽）、袈裟（kasaya，佛教僧侶的法衣）各自在一處。

這時，佛笑了，發出五色光芒，阿難（Ananda，佛陀的十大弟子之一）整理好衣服，合掌向佛稟告說：『佛不會無緣無故地笑，笑必定有用意！』佛告訴阿難：『你看見沙曷比丘（Sahaj, 比丘的名字）了嗎？』阿難說：『沒有看見。』佛說：『他現在在那棵樹下醉臥。』

當時，一千二百五十個比丘（bhikkhu，佛教出家男眾）、一萬個菩薩（bodhisattva，發願成佛的修行者），各自互相議論說：『沙曷比丘已經證得阿羅漢（arhat，斷盡煩惱的聖者），為什麼還會醉臥呢？』佛知道眾人心中有疑惑，因此說了四件事：『第一，阿羅漢不入三昧（samadhi，禪定）就不能得知；第二，不能隨意顯現神足（神通）；第三，不能強行勸人佈施；第四，身體中仍然有蟲。阿羅漢因為這四件事不如佛。』當時，一萬個菩薩都改變心意想要成為羅漢。

佛派遣目犍連（Maudgalyayana，佛陀的十大弟子之一）前往沙曷比丘所在的地方，命令他把龍帶來。龍用頭面為佛作禮，佛便為龍說了宿命本末，龍的心立刻解脫，接受五戒（panca-sila，佛教基本戒律），奉行十善（dasa-kusala，十種善業），立刻證得須陀洹道（srotapanna，入流果），為佛作禮后離去。

這時，佛說了沙曷比丘的功德微妙。阿難合掌向佛稟告說：『沙曷比丘飲酒醉臥，而佛卻說他的功德微妙如此？』

佛告訴阿難：『阿羅漢不再有飢渴，因為三個緣故，才示現醉臥：第一，佛想要開化菩薩的心意；第二，不想違逆佈施之家的心意；第三，恐怕那些尚未得道的弟子，飲酒過多而犯錯。因此要用戒律來約束他們，沙曷（Sahaj）』

【English Translation】 English version Yes, everyone joyfully asked: 'What kind of great deity is this ascetic, who can subdue the nation's troubles?' He replied: 'I am a disciple of the Buddha.' The people asked: 'Can the Buddha be seen?' He replied: 'If you wish to see the Buddha, wait for my return.' At that time, the sun was at its zenith, and he encountered alms-begging on the road. Some people gave him rice, and some gave him wine. The bhikkhu (monk) accepted and consumed them, becoming drunk and lying down under a tree, with the dragon bowl (dragon bowl) and kasaya (kasaya, Buddhist monastic robe) each in a separate place.

At that time, the Buddha smiled, emitting five-colored light. Ananda (Ananda, one of the Buddha's ten great disciples) adjusted his robes, folded his hands, and reported to the Buddha: 'The Buddha does not smile without a reason; the smile must have a meaning!' The Buddha told Ananda: 'Have you seen the Sahaj bhikkhu (Sahaj, name of a monk)?' Ananda said: 'I have not seen him.' The Buddha said: 'He is now lying drunk under that tree.'

At that time, twelve hundred and fifty bhikkhus (bhikkhu, Buddhist monks) and ten thousand bodhisattvas (bodhisattva, one who aspires to become a Buddha) were each saying to one another: 'The Sahaj bhikkhu has already attained arhatship (arhat, a perfected being who has eliminated all defilements), why is he still lying drunk?' The Buddha knew that the people had doubts in their minds, so he spoke of four things: 'First, an arhat cannot know without entering samadhi (samadhi, meditative state); second, one cannot readily display magical powers; third, one cannot forcibly persuade people to give alms; fourth, there are still worms in the body. An arhat is inferior to the Buddha in these four things.' At that time, ten thousand bodhisattvas all changed their minds and wanted to become arhats.

The Buddha sent Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) to the place where the Sahaj bhikkhu was, and ordered him to bring the dragon. The dragon bowed to the Buddha with its head and face, and the Buddha then told the dragon about the beginning and end of its past life. The dragon's mind was immediately liberated, and it received the five precepts (panca-sila, basic Buddhist precepts), practiced the ten good deeds (dasa-kusala, ten wholesome actions), and immediately attained the srotapanna path (srotapanna, stream-enterer), bowed to the Buddha, and departed.

At that time, the Buddha spoke of the subtle and wonderful merits of the Sahaj bhikkhu. Ananda folded his hands and reported to the Buddha: 'The Sahaj bhikkhu drank wine and lay drunk, and yet the Buddha says that his merits are so subtle and wonderful?'

The Buddha told Ananda: 'An arhat no longer has hunger or thirst, but for three reasons, he manifested being drunk: first, the Buddha wanted to enlighten the minds of the bodhisattvas; second, he did not want to go against the wishes of the alms-giving family; third, he was afraid that those disciples who had not yet attained enlightenment would drink too much wine and make mistakes. Therefore, they must be restrained by the precepts, Sahaj (Sahaj)'

比丘雖飲酒，是為不醉。」諸菩薩、四輩弟子，聞佛說是，皆起整衣服，為佛作禮。

沙曷比丘更前長跪白佛言：「須耶越國王、人民欲見。」佛默然受之。沙曷比丘即承佛教，如彈指頃，還到須耶越國。國王、人民見比丘，皆歡喜，有作禮者、有跪者、但叉手者。沙曷比丘告言：「佛明日當來到。」此王聞佛當來，大歡喜豫，於四衢道掃灑，廣施帳幔。

佛明日與千二百五十比丘俱，豫行空中，皆有自然蓮華，奉佛足下。王及臣民，皆以華香，出城迎佛，五體投地，稽首為禮。佛及比丘到宮即有自然師子座，布以綩綖，七寶華蓋，五色交絡，王施設供養，手自斟酌。飯畢，行盥水，祝願。佛為王及人民說龍本末，王與人民心解，即受五戒，行十善，或得須陀洹者、斯陀含、阿那含、阿羅漢者，不可稱數。

佛說經竟，四輩弟子、天龍鬼神，歡喜奉行。

佛說沙曷比丘功德經

【現代漢語翻譯】現代漢語譯本：『即使比丘飲酒，也不會因此而醉。』諸位菩薩、四輩弟子，聽聞佛陀如此說，都起身整理衣物，向佛陀行禮。

沙曷比丘（Shahabikshu）上前長跪稟告佛陀：『須耶越國王（Suye Yue King）和人民想要見您。』佛陀默然應允。沙曷比丘立即遵從佛陀的教誨，如同彈指之間，返回到須耶越國。國王和人民見到比丘，都非常歡喜，有的行作禮，有的跪拜，有的只是合掌。沙曷比丘告知他們：『佛陀明日將會來到。』國王聽聞佛陀將要到來，非常歡喜，預先在四通八達的道路上打掃乾淨，廣泛地張設帳幔。

佛陀第二天與一千二百五十位比丘一同，預先在空中行走，都有自然產生的蓮花，承托在佛陀的足下。國王及臣民，都拿著鮮花和香，出城迎接佛陀，五體投地，叩首行禮。佛陀和比丘到達王宮，立即有自然產生的獅子座，鋪設著精美的地毯，還有七寶華蓋，五彩繽紛地交織著。國王設定供養，親自斟酌飲食。用飯完畢，行盥洗，祝願。佛陀為國王和人民講述龍的本末因緣，國王和人民心開意解，立即受持五戒，奉行十善，其中有證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）的人，不可勝數。

佛陀說完這部經，四輩弟子、天龍鬼神，都歡喜地信受奉行。

《佛說沙曷比丘功德經》

【English Translation】 English version: 'Even if a Bhikshu drinks wine, he will not be intoxicated by it.' All the Bodhisattvas and the fourfold assembly of disciples, hearing the Buddha speak thus, arose and adjusted their robes, and paid homage to the Buddha.

Shahabikshu (沙曷比丘) stepped forward, knelt down, and said to the Buddha, 'King Suye Yue (須耶越國王) and the people wish to see you.' The Buddha silently accepted. Shahabikshu immediately followed the Buddha's teaching, and in the time it takes to snap one's fingers, returned to the country of Suye Yue. The king and the people, seeing the Bhikshu, were all delighted. Some bowed, some knelt, and some simply joined their palms. Shahabikshu announced, 'The Buddha will arrive tomorrow.' Hearing that the Buddha was coming, the king was overjoyed and prepared by sweeping and sprinkling the crossroads, and widely setting up canopies.

The next day, the Buddha, together with twelve hundred and fifty Bhikshus, traveled in the air, and there were naturally formed lotuses supporting the Buddha's feet. The king and his subjects, with flowers and incense, went out of the city to greet the Buddha, prostrating themselves with their five limbs touching the ground, and bowing in reverence. When the Buddha and the Bhikshus arrived at the palace, there was a naturally formed lion throne, covered with fine carpets, and a seven-jeweled canopy, interwoven with five colors. The king arranged offerings and personally served the food and drink. After the meal, they performed ablutions and offered blessings. The Buddha explained to the king and the people the origin and causes of the dragons. The king and the people understood and immediately received the Five Precepts and practiced the Ten Virtuous Deeds. Among them, some attained the fruit of Srotapanna (須陀洹, stream-enterer), Sakrdagamin (斯陀含, once-returner), Anagamin (阿那含, non-returner), and Arhat (阿羅漢, worthy one), an immeasurable number.

After the Buddha finished speaking the Sutra, the fourfold assembly of disciples, the devas, dragons, and spirits, joyfully accepted and practiced it.

The Sutra of the Buddha's Discourse on the Merits of Shahabikshu