English
A passage for editorial review. 大正藏第 01 册 No. 0034 法海经 No. 34 [No. 26(37), Nos. 33, 35] 法海经 西晋沙门法炬译 闻如是： 一时，佛游瞻波国，汉呿利池上，与大比丘众俱。月十五日，时应说戒。佛坐，集已久，而如来默然，不说戒。侍者阿难，更整衣服，跪而白佛：“初夜向竟，中夜将至，大众集久，世尊将无疲倦，愿以时说戒。”佛犹默然。众坐既久，时有比丘，名曰阿若都卢，更整衣服，长跪白佛：“初夜中夜已过，鸡将向鸣，世尊得无疲倦，众僧集久，愿佛说戒。”世尊复默然。又复白言：“明星已出，时将过矣。”佛言：“比丘！且听，众僧之中有不净者，故吾不得说戒耳。” 贤者大目揵连心念：“吾当定意观之，谁不净者？”目连白佛：“我欲定意观谁不净者，不净者命令出众。”世尊告曰：“卿欲定意观不净者令其出众，此言大善，便可观之。”目连即定意观之，见其弟子犯于重戒。目连从定意起，至犯戒比丘前，而数之曰：“汝为沙门，奉戒为本，戒犹人之头首；沙门戒行，宜令清白，如水如玉。此如来之座，贤圣之会，度世者之聚，清净道德者之所集处，此座犹如栴檀之林，卿以伊兰臭秽，乱于真正。”目连手自引其弟子出。“卿是弃捐之人，不得预如来大众之清净集也。无以秽浊厕预大僧大集，大海不受秽尸，卿自思之，无秽贤众。”秽人既出，目连白曰：“秽浊之人，即以弃远，众已清净，唯愿世尊，以时说戒。”世尊犹复默然。目连怪之，四向观察，见座上，向比丘已复在座，目连重敕之曰：“卿为弃人，何为不自引罪秽，重坐此座为？”目连重遣之，乃出座去。目连复白：“世尊！秽人已出，大众已净，无复秽恶，唯愿世尊，以时说戒，令众僧得修净业。” 佛告目连：“吾自今后，不复说戒，汝等可自共说戒，若我说戒。人于众中犯戒，默然不自引罪，而预如来座者，此为默然妄语。默然妄语，头破七分。如来于大众说戒，甚为不易，自今以后，汝自说戒。” 目连白佛：“弟子闻道，如来先化之，为非弟子自悟而成道也。如来圣德，厚重天地，言真而要，弟子诵习，得成道果。如来犹天雨，百谷草木，无不仰荣；弟子德浅道小，人不服信。世尊哀愍聋俗，使一切获安，得信得正，以济其志。”目连殷勤苦请至三四五。 世尊告目连曰：“汝为一切，请求如来，殷勤乃至四五，吾今当为汝等说之。吾僧法，犹如大海，有八德，汝等听之。大海之水，无满不满；吾法如之，无满不满，此第一之德。大海潮水，寻以时而来，不失常处；吾四部众，受吾戒者，不犯禁戒违失常法，此第二之德。大海之水，唯有一味，无若干味，无不以咸为味；吾法如是，禅定之味，志求寂定，致神通故，四谛之味，志求四道，解结缚故，大乘之味，志求大愿，度人民故，此第三之德。大海既深而广，无能限者；僧法如是，无不深妙，八方之大，莫大于僧法，僧法最为弘大，此第四之德。大海之中，金银琉璃、水精珊瑚、车𤦲马瑙、摩尼之妙，无不备有；吾僧法之中，三十七品道宝之妙，神足住寿，飞腾十方，靡所不适，瞬息之间，周旋无量佛界，到殊胜之刹，能以其道，化导群生，净己佛土，此第五之德 现代汉语译本： 《法海经》 我听闻是这样的： 一时，佛陀在瞻波国，汉呿利池边，与众多大比丘在一起。月圆之日，正是应该说戒的时候。佛陀坐下，大家聚集了很久，但如来却沉默不语，不说戒。侍者阿难整理好衣服，跪下禀告佛陀：‘初夜快要结束，中夜将至，大众聚集已久，世尊难道是疲倦了吗？希望您按时说戒。’佛陀仍然沉默不语。大家坐了很久，这时有一位比丘，名叫阿若都卢，整理好衣服，长跪禀告佛陀：‘初夜中夜已经过去，鸡快要啼鸣了，世尊难道是疲倦了吗？僧众聚集已久，希望佛陀说戒。’世尊再次沉默不语。他又禀告说：‘启明星已经出现，时间快要过了。’佛陀说：‘比丘们，且听着，僧众之中有不清净的人，所以我才不能说戒。’ 贤者大目犍连心想：‘我应当入定观察，看看谁是不清净的人？’目犍连禀告佛陀：‘我想要入定观察谁是不清净的人，然后命令不清净的人离开僧众。’世尊说：‘你想要入定观察不清净的人，让他们离开僧众，这个想法很好，可以去观察。’目犍连立即入定观察，看到他的弟子犯了重戒。目犍连从定中起身，走到犯戒的比丘面前，斥责他说：‘你身为沙门，以持戒为根本，戒律就像人的头颅；沙门的戒行，应该清白，像水一样清澈，像玉一样纯洁。这里是如来的座位，贤圣的集会，度脱世俗的人的聚集地，清净道德的人所聚集的地方，这个座位就像栴檀树林，你却像伊兰一样散发臭味，扰乱了真正的清净。’目犍连亲手拉着他的弟子出去，说：‘你是个被抛弃的人，不能参与如来大众的清净集会。不要用污秽来玷污大僧的集会，大海不接受污秽的尸体，你自己好好想想，不要玷污贤圣的僧众。’不清净的人离开后，目犍连禀告说：‘污秽的人已经被驱逐，僧众已经清净，希望世尊按时说戒。’世尊仍然沉默不语。目犍连感到奇怪，四处观察，看到座位上，刚才的比丘又回到座位上，目犍连再次斥责他说：‘你是个被抛弃的人，为什么不自己引咎自责，还要重新坐在这里？’目犍连再次把他赶走，他才离开座位。目犍连再次禀告：‘世尊！污秽的人已经离开，大众已经清净，没有污秽邪恶，希望世尊按时说戒，让僧众能够修习清净的功业。’ 佛陀告诉目犍连：‘我从今以后，不再说戒，你们可以自己互相说戒。如果我说戒，有人在僧众中犯戒，却沉默不语，不自己引咎自责，还坐在如来的座位上，这就是沉默妄语。沉默妄语，头会破裂成七份。如来在大众中说戒，实在不容易，从今以后，你们自己说戒吧。’ 目犍连禀告佛陀：‘弟子听闻佛道，是如来先教化，并非弟子自己领悟而成就的。如来的圣德，厚重如天地，言语真实而精要，弟子诵习，才能成就道果。如来就像天降甘霖，百谷草木，无不仰赖而生长；弟子德行浅薄，道行微小，人们不信服。世尊慈悲怜悯愚昧的世俗之人，使一切众生获得安乐，得到信仰，走上正道，以实现他们的愿望。’目犍连殷勤恳求了三四五次。 世尊告诉目犍连说：‘你为了大众，请求如来，殷勤恳求了四五次，我现在就为你们说。我的僧法，就像大海一样，有八种功德，你们听着。大海的水，没有满不满的时候；我的佛法也是这样，没有满不满的时候，这是第一种功德。大海的潮水，按时而来，不会失去常处；我的四部弟子，受持我的戒律，不犯禁戒，不违背常法，这是第二种功德。大海的水，只有一种味道，没有其他味道，都以咸味为味；我的佛法也是这样，禅定的味道，志求寂静，达到神通；四谛的味道，志求四道，解脱束缚；大乘的味道，志求大愿，度化人民，这是第三种功德。大海既深又广，没有边际；僧法也是这样，无不深奥微妙，八方之大，没有比僧法更大的，僧法最为弘大，这是第四种功德。大海之中，金银琉璃、水晶珊瑚、砗磲玛瑙、摩尼宝珠等珍宝，无不具备；我的僧法之中，三十七道品等道宝，神足住寿，飞腾十方，无所不至，瞬间之间，周游无量佛界，到达殊胜的刹土，能够用佛法，教化引导众生，清净自己的佛土，这是第五种功德。 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.