T14n0536_申日兒本經
大正藏第 14 冊 No. 0536 申日兒本經
No. 536 [Nos. 534, 535]
申日兒本經
宋天竺三藏求那跋陀羅譯
聞如是：
一時，佛在王舍國止鷂山中。
是時，國王、邊大臣、長吏、人民，莫不敬重受教戒者。佛教國王、長者、吏民皆令不得殺生、盜竊、犯他人婦女，不得兩舌、惡口、妄言、綺語、不得嫉妒、慳貪、狐疑，當信作善得善、作惡得惡，己所不欲莫施於人。
其有學余異道不受佛教戒者，國王、長者、吏民皆不復敬；所以不敬者，非正道也，教人不以道德，身自殺生，教人殺生；身自盜人財物，教人奪人財物；身自犯他人婦女，教人犯他人婦女；身自兩舌，惡口，妄言，綺語，教人兩舌、惡口、妄言、綺語；身自嫉妒、慳貪、狐疑，教人嫉妒、慳貪、狐疑。
其國中有一四姓長者，字為申日，財產甚富，金銀珍寶無央數。申日事余道，不事佛道、不信佛經。異道人皆共嫉妒佛，悉會申日共議言：「佛今為王及傍臣、長吏、人民所敬重，而我等獨不為王及邊臣、長吏、人民所敬重。佛常自說言：『知去來現在之事，豫知他人所言心中所念。』今寧可試知，為審如佛言不？」
申日言：「當何以試之？
【現代漢語翻譯】 現代漢語譯本 申日兒本經
宋 天竺三藏 求那跋陀羅 譯
如是我聞：
一時，佛陀在王舍國，住在鷂山中。
當時，國王、邊地大臣、長官、人民，沒有不敬重並接受佛教教戒的。佛教導國王、長者、官吏百姓，都不得殺生、盜竊、侵犯他人婦女，不得兩舌（挑撥離間）、惡口（惡語傷人）、妄言（說謊）、綺語（花言巧語），不得嫉妒、慳貪、狐疑（猶豫不決），應當相信行善得善報、作惡得惡報，自己不喜歡的，不要施加給別人。
那些學習其他外道而不接受佛教戒律的人，國王、長者、官吏百姓都不再敬重他們；之所以不敬重他們，是因為他們所行的不是正道，教導人不以道德，自身卻殺生，教唆別人殺生；自身盜取他人財物，教唆別人搶奪他人財物；自身侵犯他人婦女，教唆別人侵犯他人婦女；自身兩舌、惡口、妄言、綺語，教唆別人兩舌、惡口、妄言、綺語；自身嫉妒、慳貪、狐疑，教唆別人嫉妒、慳貪、狐疑。
當時，國內有一位四姓（指婆羅門、剎帝利、吠舍、首陀羅四個種姓）長者，名字叫申日（Shenri），家產非常富有，金銀珍寶無數。申日信奉其他外道，不信奉佛道、不相信佛經。其他外道的人都嫉妒佛陀，一起聚集到申日那裡商議說：『佛陀現在被國王以及身邊的大臣、長官、人民所敬重，而我們卻不被國王以及邊地大臣、長官、人民所敬重。佛陀常常自己說：『知道過去、未來、現在的事情，預先知道他人所說的話和心中所想的。』現在何不試探一下，看看是否真如佛陀所說？』
申日說：『應當如何試探呢？』 English version The Shenri Sutra
Translated by Gunabhadra, Tripitaka Master from Tianzhu (India) of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Rajagriha (Wangsheguo), residing in Mount Gridhrakuta (Yao Shan).
At that time, the king, border ministers, officials, and people all respected and received the Buddha's teachings and precepts. The Buddha taught the king, elders, officials, and common people that they must not kill, steal, or violate other people's wives; they must not engage in double-tongued speech (sowing discord), harsh speech (abusive language), false speech (lying), or embellished speech (flattery); they must not be jealous, stingy, or doubtful (hesitant). They should believe that doing good leads to good results, and doing evil leads to evil results. What one does not desire for oneself, one should not inflict upon others.
Those who study other heterodox paths and do not accept the Buddha's precepts are no longer respected by the king, elders, officials, and people. The reason for this lack of respect is that they do not follow the right path, they teach people without morality, they themselves kill and teach others to kill; they themselves steal other people's property and teach others to rob other people's property; they themselves violate other people's wives and teach others to violate other people's wives; they themselves engage in double-tongued speech, harsh speech, false speech, and embellished speech, and teach others to engage in double-tongued speech, harsh speech, false speech, and embellished speech; they themselves are jealous, stingy, and doubtful, and teach others to be jealous, stingy, and doubtful.
At that time, in the country, there was a wealthy elder of the four castes (referring to the four castes of Brahmins, Kshatriyas, Vaishyas, and Shudras), named Shenri (Shenri), whose family property was extremely rich, with countless gold, silver, and precious jewels. Shenri followed other heterodox paths, did not follow the Buddha's path, and did not believe in the Buddhist scriptures. The followers of other heterodox paths were all jealous of the Buddha, and they gathered together at Shenri's place to discuss, saying: 'The Buddha is now respected by the king and his close ministers, officials, and people, while we are not respected by the king and the border ministers, officials, and people. The Buddha often says himself: 'He knows the past, future, and present events, and knows in advance what others will say and what they think in their hearts.' Now, why not test him to see if it is truly as the Buddha says?'
Shenri said: 'How should we test him?'
【English Translation】 English version The Shenri Sutra
Translated by Gunabhadra, Tripitaka Master from Tianzhu (India) of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Rajagriha (Wangsheguo), residing in Mount Gridhrakuta (Yao Shan).
At that time, the king, border ministers, officials, and people all respected and received the Buddha's teachings and precepts. The Buddha taught the king, elders, officials, and common people that they must not kill, steal, or violate other people's wives; they must not engage in double-tongued speech (sowing discord), harsh speech (abusive language), false speech (lying), or embellished speech (flattery); they must not be jealous, stingy, or doubtful (hesitant). They should believe that doing good leads to good results, and doing evil leads to evil results. What one does not desire for oneself, one should not inflict upon others.
Those who study other heterodox paths and do not accept the Buddha's precepts are no longer respected by the king, elders, officials, and people. The reason for this lack of respect is that they do not follow the right path, they teach people without morality, they themselves kill and teach others to kill; they themselves steal other people's property and teach others to rob other people's property; they themselves violate other people's wives and teach others to violate other people's wives; they themselves engage in double-tongued speech, harsh speech, false speech, and embellished speech, and teach others to engage in double-tongued speech, harsh speech, false speech, and embellished speech; they themselves are jealous, stingy, and doubtful, and teach others to be jealous, stingy, and doubtful.
At that time, in the country, there was a wealthy elder of the four castes (referring to the four castes of Brahmins, Kshatriyas, Vaishyas, and Shudras), named Shenri (Shenri), whose family property was extremely rich, with countless gold, silver, and precious jewels. Shenri followed other heterodox paths, did not follow the Buddha's path, and did not believe in the Buddhist scriptures. The followers of other heterodox paths were all jealous of the Buddha, and they gathered together at Shenri's place to discuss, saying: 'The Buddha is now respected by the king and his close ministers, officials, and people, while we are not respected by the king and the border ministers, officials, and people. The Buddha often says himself: 'He knows the past, future, and present events, and knows in advance what others will say and what they think in their hearts.' Now, why not test him to see if it is truly as the Buddha says?'
Shenri said: 'How should we test him?'
」
余異道人教申日：「作飯請佛，持毒藥置飯中；掘門裡地令深五丈，以火置中土薄覆其上，令佛從上來入。如佛知去來現在之事者當不受請；受請為不知去來現在之事也。」
便可穿地作坑、設飯食置毒藥其中。申日言：「諾！大嘉！」即行請佛。
佛言：「大善！」
申日便語異道人，道人言：「人已無所知，但當穿地作坑耳。」
申日有一子，字旃羅法，年十六，過世宿命學佛道，能知去來現在之事，語其父言：「佛已知余道所議，不須試也，莫用惡人言自投湯火。」申日不信子言，便使掘坑以火置其中，作飯具置毒藥。
佛告阿難：「敕諸比丘，明日皆不得先佛行，到飯上也悉隨佛后。」佛坐思惟正道，諸天王皆騷動。
申日遣人白佛：「時已到，愿可就飯。」
佛告阿難：「令諸比丘著衣持應器隨佛后。」
諸比丘受教，著衣持應器皆隨佛行，諸天王及諸鬼神無央數共從佛行。佛即以地作黃金，乃至申日門，佛適向道便放光影，令申日舍中悉作金色。
旃羅法即語父言：「今佛已起向道，十方皆明如日，佛與諸比丘，及無央數天共發來，佛與諸比丘及無央數天共行如星中有月；今父舍中明如是乎！不須試佛也。」申日不用子言。
【現代漢語翻譯】 現代漢語譯本 余異道人教唆申日：『做飯供養佛陀，在飯中放入毒藥；在門內挖一個深五丈的坑，在坑中放置火，上面薄薄地覆蓋一層土，讓佛陀從上面走進來。如果佛陀知道過去、未來和現在的事情，就應該不會接受供養；如果接受供養，就說明他不知道過去、未來和現在的事情。』 於是申日就準備挖坑，準備飯食並在其中放入毒藥。申日說：『好！太好了！』 立即去邀請佛陀。 佛陀說：『很好！』 申日便告訴異道人，異道人說：『（佛陀）已經什麼都不知道了，只管挖坑就行了。』 申日有一個兒子，名叫旃羅法（Candala Dharma），十六歲，過去世有宿命，學習佛道，能夠知道過去、未來和現在的事情，他告訴他的父親說：『佛陀已經知道余道人的計劃了，不需要再試探了，不要聽信惡人的話，自投湯火。』 申日不相信兒子的話，便讓人挖坑，在坑中放置火，準備飯食並在其中放入毒藥。 佛陀告訴阿難（Ananda）：『命令所有比丘（bhiksu），明天都不能走在佛陀前面，到達吃飯的地方也要跟在佛陀後面。』 佛陀坐著思考正道，諸天王都騷動不安。 申日派人告訴佛陀：『時間到了，希望您可以來吃飯。』 佛陀告訴阿難（Ananda）：『讓所有比丘（bhiksu）穿好衣服，拿著應器，跟在佛陀後面。』 所有比丘（bhiksu）接受教誨，穿好衣服，拿著應器，都跟在佛陀後面行走，諸天王以及無數的鬼神都一起跟隨佛陀行走。佛陀立即將土地變成黃金，直到申日的家門，佛陀剛一走向道路便放出光芒，讓申日的家中全部變成金色。 旃羅法（Candala Dharma）便告訴他的父親說：『現在佛陀已經起身走向這裡，十方都明亮如太陽，佛陀與各位比丘（bhiksu），以及無數的天人一同前來，佛陀與各位比丘（bhiksu）以及無數的天人一同行走，就像星星中有月亮一樣；現在父親的家中如此明亮！不需要再試探佛陀了。』 申日不聽從兒子的話。
【English Translation】 English version The heretic Yidao instructed Shenri: 'Prepare a meal to invite the Buddha, and put poison in the rice; dig a pit five zhang deep inside the gate, place fire in the middle, and lightly cover it with soil, so that the Buddha will enter from above. If the Buddha knows the past, future, and present, he should not accept the invitation; if he accepts the invitation, it means he does not know the past, future, and present.' So Shenri prepared to dig a pit, prepared food and put poison in it. Shenri said, 'Good! Excellent!' and immediately went to invite the Buddha. The Buddha said, 'Very good!' Shenri then told the heretic, who said, 'He (the Buddha) already knows nothing, just dig the pit.' Shenri had a son named Candala Dharma (旃羅法), sixteen years old, who had past-life karma and studied the Buddha's way, able to know the past, future, and present. He told his father, 'The Buddha already knows Yidao's plan, there is no need to test him, do not listen to the words of evil people and throw yourself into boiling water and fire.' Shenri did not believe his son's words, so he had people dig a pit, put fire in it, and prepare food with poison in it. The Buddha told Ananda (阿難): 'Order all the bhiksus (比丘) not to walk ahead of the Buddha tomorrow, and to follow behind the Buddha when they arrive at the meal.' The Buddha sat and contemplated the right path, and all the Deva Kings were disturbed. Shenri sent someone to tell the Buddha: 'The time has come, may you come to the meal.' The Buddha told Ananda (阿難): 'Let all the bhiksus (比丘) put on their robes, carry their bowls, and follow behind the Buddha.' All the bhiksus (比丘) received the teaching, put on their robes, carried their bowls, and followed the Buddha. Countless Deva Kings and spirits followed the Buddha. The Buddha immediately turned the ground into gold, all the way to Shenri's gate. As soon as the Buddha walked towards the road, he emitted light, turning Shenri's house all golden. Candala Dharma (旃羅法) then told his father, 'Now the Buddha has risen and is walking here, all directions are as bright as the sun, the Buddha and the bhiksus (比丘), and countless devas are coming together, the Buddha and the bhiksus (比丘) and countless devas are walking together, like the moon among the stars; now father's house is so bright! There is no need to test the Buddha.' Shenri did not listen to his son's words.
佛到城門足蹈門限，舉城中即為大動，病者即愈，盲者得視，聾者得聽，喑者能語，被毒者毒不行，狂者得正，傴者得申，瞋恚者為歡喜。箜篌樂器不鼓自鳴，婦女珠環皆自作聲，百鳥畜獸相和悲鳴。
佛到申日門，五丈火坑以作浴池，中生蓮華，一華生千葉，諸弟子所蹈華生百葉，皆悉蹈華上而行。
申日見火坑以作水池中生蓮華，便大懼怖，持頭面著地以誠自說：「今為佛作飯，皆以毒藥置其中，愿乞收，更作好飯。」
佛言：「不須更炊，持毒飯來食之。」佛就坐，諸比丘皆坐。
佛告阿難：「敕諸比丘，且勿得食，須佛教乃食。」
佛即咒曰：「天下凡有三毒：一者、貪淫；二者、瞋恚；三者、愚癡。佛無是三毒者，毒為不行，至誠有經法者，毒亦不行，如諸比丘道正者，毒亦不行。」佛語適竟，飯食中毒皆消去。
佛語阿難：「令諸比丘皆飯，毒皆已去。」
佛及諸比丘皆飯已，申日便前長跪，以頭面著佛足，白佛言：「我無狀，用惡人之言，令我作惡，愿從佛求哀悔過。」
佛即為申日說經，便得第一須陀洹道。申日即受五戒為優婆塞：一者、不殺；二者、不盜；三者、不犯他人婦女；四者、不兩舌；五者、不飲酒。
申日受五戒已，持頭面著
佛足，為佛作禮。
申日兒本經
【現代漢語翻譯】 現代漢語譯本： 禮敬佛足，為佛陀作禮。
《申日兒本經》
【English Translation】 English version: I prostrate at the Buddha's feet, paying homage to the Buddha.
Śendrakasūtra (申日兒本經)