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bza099 -- 佛不受食

Text-cluster:
別譯雜阿含: bza099 雜阿含: za1184 SN: SN,I,167 (Sundarika) Sk(E): Enomoto 1994, no.1184 (Saṅghabh 1, p.193)

bza099

如是我聞:一時佛遊拘薩羅 孫陀利河岸。


爾時世尊新剃鬚髮,宿彼河岸,後夜早起,以衣覆頭,正身端坐,繫念在前。時彼河岸有祀火婆羅門──祀火之法,餘應施與諸婆羅門──,於天欲曉即持祀餘,求婆羅門,欲以施之, * 過值於佛。爾時世尊聞其行聲,即發却覆, * [口*磬]咳出聲。此婆羅門既見佛已,而作是言:

「此非婆羅門,乃是剃髮道人。」

尋欲迴還,復作是念:

「夫剃髮者,不必沙門,婆羅門中亦有剃髮。我當至彼,問其因緣,所生種姓。」

時婆羅門即至佛 * 所,問訊言:

「汝生何處?為姓何等?」

爾時世尊以偈答言:

不應問生處    宜問其所行
微木能生火    卑賤生賢達
亦生善調 * 乘    慚愧為善行
精勤自調順    度韋陀彼岸
定意 * 收其心    具足修梵行
晨朝應施與    祠祀之遺餘
汝今婆羅門    若欲修福 *
宜當速施與    如是善丈夫

時婆羅門說偈答 * 言:

* 我今遇善祀    此處真祀火
我今觀察汝    實度韋陀岸
昔來祠祀殘    每施與餘人
未曾得如汝    勝妙可施處

婆羅門即以此食奉上世尊。佛不為受,即說偈言:

先無惠施情     * 說法而後與
如斯之飲食    不應為受取
常法封如是    故我不應食
所以不受者    為說法偈故
現諸大人等    盡滅於煩惱
應以眾飲食    種種供養之
欲求福田者    斯處 * 亦應施
若欲為福者    我即是福田

時婆羅門重白佛言:

「今我此食當施與誰?」

佛言:

「我不見世間沙門、婆羅門、若天、若魔、若梵能受是食,正理消化,無有是處。」

佛言:

「宜置于彼無蟲水中。」

時婆羅門受佛教已,即持置彼無蟲水中,烟炎俱起, * [淴-勿+(句-口+夕)] [淴-勿+(句-口+夕)]作聲。時婆羅門見是事已,生大驚怖,身毛為竪。以驚懼故,更採取薪,以用祀火。爾時世尊即到其所,而說偈言:

汝齊整薪燃    謂為得清淨
薄福無智人    乃然於外火
婆羅門應當    棄汝所燃火
宜修內心火    熾然不斷絕
增廣如是火    斯名為真祀
數數生信施    汝應如是祀
汝今憍慢重    非車所能載
瞋毒猶如烟    亦如油投火
舌能熾惡言    心為火伏藏
不能自調 * 順    云何名丈夫
若以信為河    戒為 * 津濟渡
* 是清淨水    善人之所讚
若入信戒洗    即汝毘陀呪
能滅眾惡相    得度 * 於彼岸
以法用為池    瞿曇真濟渡
清潔之淨水    善丈夫所貴
諸能洗浴者    毘陀功德人
身體不污濕    得度于彼岸
實語調諸根    隱藏於三業
具修於梵行    忍慚愧最上
信向質直人    斯是法洗浴
是故汝今者    應當如是知

時婆羅門聞佛所說,棄事火具,即起禮佛,合掌白言:

「唯願聽我於佛法中出家受具,得為比丘,入於佛法,修于梵行!」

佛即聽許,令得出家,受具足戒。時彼尊者勤修剋己,專精獨一,樂於閑靜,離於放逸,不樂親近出家、在家。所以者何?此族姓子剃除鬚髮, * 服於法衣,正信出家,為修無上梵行,現在知見,自身證故。時此比丘修集定慧,得羅漢果,盡諸有漏,梵行已立,所作已辦,不受後有。


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tn0099-1184

如是我聞:一時佛在拘薩羅人間遊行,宿於孫陀利河側。


爾時世尊剃髮未久,於後夜時結跏趺坐,正身思惟,繫念在前,以衣覆頭。

時孫陀利河側有婆羅門住止,夜起持祠,餘食不盡,時至河邊,欲求大德婆羅門以奉之。爾時世尊聞河邊婆羅門聲。聞已,謦咳作聲,却衣現頭。時孫陀利河側婆羅門見佛已,作是念:

「是剃頭沙門,非婆羅門。」

欲持食還去。彼婆羅門復作是念:

「非獨沙門是剃頭者,婆羅門中亦有剃頭。應往至彼,問其所生。」

時孫陀利河側婆羅門詣世尊所,而問之言:

「為何姓生?」

爾時世尊即說偈言:

汝莫問所生    但當問所行
刻木為鑽燧    亦能生於火
下賤種姓中    生堅固牟尼
智慧有慚愧    精進善調伏
究竟大明際    清淨修梵行
而今正是時    應奉施餘食

時孫陀利河側婆羅門復說偈言:

我今吉良日    求福修供養
遇得見大士    三時最勝尊
若不見佛者    當更施餘人

爾時孫陀利河側婆羅門轉得信心,即持餘食以奉世尊。世尊不受,以說偈得故。(如上,因說偈而得食廣說。)孫陀利河側婆羅門白佛言:

「世尊!今此施食,當置何所?」

佛告婆羅門:

「我不見諸天、魔、梵、沙門、婆羅門、天神、世人有能食此食,令身安隱者。汝持此食,去著無虫水中及少生草地。」

時婆羅門即持此食,著無虫水中。水即烟起涌沸,啾啾作聲。如燒鐵丸,投之冷水,烟起涌沸,啾啾作聲。如是彼食著無虫水中,烟起涌沸,啾啾作聲。孫陀利河側婆羅門心欲恐怖,身毛皆竪,謂為災變,馳走上岸,集聚乾木,供養祠火,令息災恠。世尊見彼集聚乾木,供養祠火,望息災恠。見已,即說偈言:

婆羅門祠火    焚燒乾草木
莫呼是淨道    能却諸災患
此則惡供養    而謂為[烈-列+(里*吉)]
作如是因緣    外道取修淨
汝今棄薪火    起內火熾然
常修不放逸    常富於供養
處處興淨信    廣施設大會
心意為束薪    瞋恚黑烟起
妄語為塵味    口舌為木杓
胸懷燃火處    欲火常熾然
當善自調伏    消滅士夫火
正信為大河    淨戒為度濟
澄淨清流水    智者之所歎
人中淨天德    當於中洗浴
涉水不著身    安樂度彼岸
正法為深淵    福德為下濟
澄淨水充滿    智者所讚嘆
人中天淨德    當於中洗浴
涉水不著身    安樂度彼岸
真諦善調御    攝護修梵行
慈悲為苦行    真實心清淨
沐浴以正法    智者所稱歎


爾時孫陀利河側婆羅門聞佛所說,歡喜隨喜,復道而去。


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Sundarikasuttaṃ

From the VRI Chaṭṭa Saṅgāyana edition. PTS: SN, I, 167. This is part of the text-cluster of BZA (T.100) sutra 099.

Ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre.

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi– “ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ. Disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo ‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan’ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi– ‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yaṃnūnāhaṃ taṃ upasaṅkamitvā jātiṃ puccheyyan’ti.

Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca– ‘kiṃjacco bhavan’ti?

“Mā jātiṃ puccha caraṇañca puccha,
kaṭṭhā have jāyati jātavedo;
nīcākulīnopi muni dhitimā,
ājānīyo hoti hirīnisedho.
“Saccena danto damasā upeto,
vedantagū vusitabrahmacariyo;
yaññopanīto tamupavhayetha,
kālena so juhati dakkhiṇeyye”ti.
“Addhā suyiṭṭhaṃ suhutaṃ mama yidaṃ,
yaṃ tādisaṃ vedagumaddasāmi;
tumhādisānañhi adassanena,
añño jano bhuñjati habyasesan”ti.

“Bhuñjatu bhavaṃ gotamo. Brāhmaṇo bhavan”ti.

“Gāthābhigītaṃ me abhojaneyyaṃ,
sampassataṃ brāhmaṇa nesa dhammo;
gāthābhigītaṃ panudanti buddhā,
dhamme sati brāhmaṇa vuttiresā.
“Aññena ca kevalinaṃ mahesiṃ,
khīṇāsavaṃ kukkuccavūpasantaṃ;
annena pānena upaṭṭhahassu,
khettañhi taṃ puññapekkhassa hotī”ti.

“Atha kassa cāhaṃ, bho gotama, imaṃ habyasesaṃ dammī”ti? “Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ, brāhmaṇa, taṃ habyasesaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

Atha kho sundarikabhāradvājo brāhmaṇo taṃ habyasesaṃ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati Seyyathāpi nāma phālo [var] divasaṃsantatto [var] udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

Atha kho sundarikabhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sundarikabhāradvājaṃ brāhmaṇaṃ bhagavā gāthāhi ajjhabhāsi–

“Mā brāhmaṇa dāru samādahāno,
suddhiṃ amaññi bahiddhā hi etaṃ;
na hi tena suddhiṃ kusalā vadanti,
yo bāhirena parisuddhimicche.
“Hitvā ahaṃ brāhmaṇa dārudāhaṃ
ajjhattamevujjalayāmi [var] jotiṃ;
niccagginī niccasamāhitatto,
arahaṃ ahaṃ brahmacariyaṃ carāmi.
“Māno hi te brāhmaṇa khāribhāro,
kodho dhumo bhasmani mosavajjaṃ;
jivhā sujā hadayaṃ jotiṭhānaṃ,
attā sudanto purisassa joti.
“Dhammo rahado brāhmaṇa sīlatittho,
anāvilo sabbhi sataṃ pasattho;
yattha have vedaguno sinātā,
anallagattāva [var] taranti pāraṃ.
“Saccaṃ dhammo saṃyamo brahmacariyaṃ,
majjhe sitā brāhmaṇa brahmapatti;
sa tujjubhūtesu namo karohi,
tamahaṃ naraṃ dhammasārīti brūmī”ti.

Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama…pe… aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.


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This file is part of the Bieyi za ahan (T.100) project at the Dharma Drum Buddhist College.
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