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大正藏第 14 册 No. 0501 佛说沙曷比丘功德经 No. 501 佛说沙曷比丘功德经 西晋沙门法炬译 闻如是： 一时佛在舍卫国祇树给孤独园，时与千二百五十比丘、菩萨万人。时须耶国有贫人，行赁剃小儿头，所剃者皆约：“到麦熟，当各雇麦一斛。”适别未远，道逢故人，将其还。求麦，欲以取酒饮之。遍求，无以麦还者。于是便起恚意言：“愿我寿终后，作大神龙，当陷此国。”后寿终，魂神遂还作龙，其国中历年风雨不时，五谷毁败。 佛念此国人民饥馑，即遣沙曷比丘往化之。龙见比丘往，即兴恶意，欲败国及杀沙曷比丘。沙曷便变化钵，覆盖一国。龙雨之，谓国已没。比丘以佛威神，令龙见人民安隐如故。龙复兴恚意下雪，比丘以钵受之。雪极，比丘以手扫之，着一处如山。比丘乃入龙室，龙即出，比丘复出；龙入，比丘复入。如是若干辈，龙极乃止，长跪问言：“卿何等神，恼我如此？”比丘言：“吾是佛弟子。”龙言：“我欲自归于卿。”比丘答言：“吾有大师，佛三界最尊，卿当自归之。”龙言：“佛在何所？”报言：“佛在舍卫国。”龙言：“乞逐道人去。”比丘言：“欲去者善！”便内龙着笥中。 人民见比丘取龙如 现代汉语译本 《佛说沙曷比丘功德经》 西晋沙门法炬译 我是这样听说的： 一时，佛陀在舍卫国祇树给孤独园，与一千二百五十位比丘、一万位菩萨在一起。当时，须耶国有一个贫穷的人，靠替小孩剃头为生，每次剃头都约定：‘等到麦子成熟时，每人给我一斛麦子作为报酬。’ 刚分别不久，在路上遇到了老朋友，便带他回家。他想要收麦子，用来换酒喝。四处讨要，却没有谁能还他麦子。于是便心生怨恨，说道：‘愿我死后，变成大神龙，一定要让这个国家沉陷！’ 后来他寿命终结，魂神就转生为龙，导致这个国家连年风雨不调，五谷歉收。 佛陀怜悯这个国家人民遭受饥荒，就派遣沙曷（Śagga）比丘前去教化。龙见到比丘前来，就生起恶意，想要毁灭国家并杀死沙曷（Śagga）比丘。沙曷（Śagga）比丘便变化出一个钵，覆盖住整个国家。龙降雨攻击，以为国家已经被淹没。比丘凭借佛陀的威神之力，让龙看到人民安稳如初。龙又生起怨恨，降下大雪，比丘用钵接住雪。雪越积越多，比丘用手扫到一处，堆积如山。比丘于是进入龙的住所，龙就出来，比丘又出来；龙进去，比丘又进去。这样反复多次，龙最终停止了，长跪着问道：‘你是什么神，这样困扰我？’ 比丘说：‘我是佛陀的弟子。’ 龙说：‘我想要归顺你。’ 比丘回答说：‘我有一位大师，佛陀是三界中最尊贵的，你应该归顺他。’ 龙问：‘佛陀在哪里？’ 比丘回答说：‘佛陀在舍卫国。’ 龙说：‘请允许我跟随道人前去。’ 比丘说：‘想去很好！’ 便把龙放入箱子里。 人民看到比丘捉龙，就像
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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 --------------------------------------------------------------------------------
Chinese
是，皆欢喜问言：“道人是何等大神，降伏国患？”告言：“吾是佛弟子。”人民问言：“佛可得见不？”答言：“欲得见佛，且待吾还。”时日向中，道遇分卫，人民或与饭者、与酒者，比丘受而食饮之，致酒醉，遇树下卧，龙钵、袈裟各在一处。 佛时笑，五色光出，阿难正衣服，叉手白佛言：“佛不妄笑，笑必有意！”佛告阿难：“汝为见沙曷比丘不？”阿难言：“不见。”佛言：“今在彼树下醉卧。” 时千二百五十比丘、菩萨万人，各相与语言：“沙曷比丘已得阿罗汉，何以复醉卧？”佛知诸人意有疑，因说四事：“一者，阿罗汉不三昧不得知；二者，不得便现神足；三者，不得强劝人分卫；四者，身中尚有虫。阿罗汉以是四事不及佛。”时万菩萨皆回意欲向罗汉。 佛遣目犍连往到沙曷比丘所，敕之摄龙来。龙以头面为佛作礼，佛便为说宿命本末，龙心即解，受五戒，奉行十善，即得须陀洹道，为佛作礼而去。 佛时说沙曷比丘功德微妙。阿难叉手启佛言：“沙曷比丘饮酒醉卧，而佛说其功德微妙乃尔？” 佛告阿难：“阿罗汉不复饥渴，用三事故，现醉卧耳：一者，佛欲开化菩萨意；二者，不欲逆布施家意；三者，恐诸弟子未得道者，饮酒多失故。以此至戒捡之，沙曷 现代汉语译本 是的，大家都欢喜地问道：‘道人是什么样的大神，能够降伏国家的灾患？’他回答说：‘我是佛的弟子。’人民问道：‘佛可以得见吗？’他回答说：‘想要见佛，且等我回去。’当时，太阳已经到了正中，他在路上遇到乞食，人民有的给他饭，有的给他酒，比丘接受并食用饮用，以致喝醉了，在树下躺卧，龙钵（dragon bowl，龙供养的钵）、袈裟（kasaya，佛教僧侣的法衣）各自在一处。 这时，佛笑了，发出五色光芒，阿难（Ananda，佛陀的十大弟子之一）整理好衣服，合掌向佛禀告说：‘佛不会无缘无故地笑，笑必定有用意！’佛告诉阿难：‘你看见沙曷比丘（Sahaj, 比丘的名字）了吗？’阿难说：‘没有看见。’佛说：‘他现在在那棵树下醉卧。’ 当时，一千二百五十个比丘（bhikkhu，佛教出家男众）、一万个菩萨（bodhisattva，发愿成佛的修行者），各自互相议论说：‘沙曷比丘已经证得阿罗汉（arhat，断尽烦恼的圣者），为什么还会醉卧呢？’佛知道众人心中有疑惑，因此说了四件事：‘第一，阿罗汉不入三昧（samadhi，禅定）就不能得知；第二，不能随意显现神足（神通）；第三，不能强行劝人布施；第四，身体中仍然有虫。阿罗汉因为这四件事不如佛。’当时，一万个菩萨都改变心意想要成为罗汉。 佛派遣目犍连（Maudgalyayana，佛陀的十大弟子之一）前往沙曷比丘所在的地方，命令他把龙带来。龙用头面为佛作礼，佛便为龙说了宿命本末，龙的心立刻解脱，接受五戒（panca-sila，佛教基本戒律），奉行十善（dasa-kusala，十种善业），立刻证得须陀洹道（srotapanna，入流果），为佛作礼后离去。 这时，佛说了沙曷比丘的功德微妙。阿难合掌向佛禀告说：‘沙曷比丘饮酒醉卧，而佛却说他的功德微妙如此？’ 佛告诉阿难：‘阿罗汉不再有饥渴，因为三个缘故，才示现醉卧：第一，佛想要开化菩萨的心意；第二，不想违逆布施之家的心意；第三，恐怕那些尚未得道的弟子，饮酒过多而犯错。因此要用戒律来约束他们，沙曷（Sahaj）’
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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)' --------------------------------------------------------------------------------
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比丘虽饮酒，是为不醉。”诸菩萨、四辈弟子，闻佛说是，皆起整衣服，为佛作礼。 沙曷比丘更前长跪白佛言：“须耶越国王、人民欲见。”佛默然受之。沙曷比丘即承佛教，如弹指顷，还到须耶越国。国王、人民见比丘，皆欢喜，有作礼者、有跪者、但叉手者。沙曷比丘告言：“佛明日当来到。”此王闻佛当来，大欢喜豫，于四衢道扫洒，广施帐幔。 佛明日与千二百五十比丘俱，豫行空中，皆有自然莲华，奉佛足下。王及臣民，皆以华香，出城迎佛，五体投地，稽首为礼。佛及比丘到宫即有自然师子座，布以綩綖，七宝华盖，五色交络，王施设供养，手自斟酌。饭毕，行盥水，祝愿。佛为王及人民说龙本末，王与人民心解，即受五戒，行十善，或得须陀洹者、斯陀含、阿那含、阿罗汉者，不可称数。 佛说经竟，四辈弟子、天龙鬼神，欢喜奉行。 佛说沙曷比丘功德经 现代汉语译本： ‘即使比丘饮酒，也不会因此而醉。’ 诸位菩萨、四辈弟子，听闻佛陀如此说，都起身整理衣物，向佛陀行礼。 沙曷比丘（Shahabikshu）上前长跪禀告佛陀：‘须耶越国王（Suye Yue King）和人民想要见您。’ 佛陀默然应允。沙曷比丘立即遵从佛陀的教诲，如同弹指之间，返回到须耶越国。国王和人民见到比丘，都非常欢喜，有的行作礼，有的跪拜，有的只是合掌。沙曷比丘告知他们：‘佛陀明日将会来到。’ 国王听闻佛陀将要到来，非常欢喜，预先在四通八达的道路上打扫干净，广泛地张设帐幔。 佛陀第二天与一千二百五十位比丘一同，预先在空中行走，都有自然生成的莲花，承托在佛陀的足下。国王及臣民，都拿着鲜花和香，出城迎接佛陀，五体投地，叩首行礼。佛陀和比丘到达王宫，立即有自然生成的狮子座，铺设着精美的地毯，还有七宝华盖，五彩缤纷地交织着。国王设置供养，亲自斟酌饮食。用饭完毕，行盥洗，祝愿。佛陀为国王和人民讲述龙的本末因缘，国王和人民心开意解，立即受持五戒，奉行十善，其中有证得须陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一来果）、阿那含果（Anagamin，不还果）、阿罗汉果（Arhat，无学果）的人，不可胜数。 佛陀说完这部经，四辈弟子、天龙鬼神，都欢喜地信受奉行。 《佛说沙曷比丘功德经》
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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 (须耶越国王) 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 (须陀洹, stream-enterer), Sakrdagamin (斯陀含, once-returner), Anagamin (阿那含, non-returner), and Arhat (阿罗汉, 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 --------------------------------------------------------------------------------