This is the default header for all files in the database. Files which contain gaiji, however, have an additional CHARDECL section in the ENCODINGDESC below.
The project was conducted 2005-2008. Some minor revisions and additions were done in 2009.
All texts used with permission. Copyright for the Chinese text lies with the Chinese Buddhist Electronic Text Association (CBETA). Copyright for the Pāli text lies with the Vipassana Research Institute. Copyright for the Sanskrit text lies with Fumio Enomoto. Copyright for the English text lies with Marcus Bingenheimer. The Tibetan and Manchu texts are in the public realm. The digital edition itself is made available under the LGPL.
If Chinese, the text below is based on the Taishō text from the CBETA-Database
(Version Feb.2006). If Pāli, the text base is the VRI Chaṭṭa Saṅgāyana edition
(ver.3). If Sanskrit the text base is
This file has been created in the project "A Digital Comparative Edition of the Bieyi za ahan jing" conducted at the Chung-hwa Institute for Buddhist Studies 中華佛學研究所 and the Dharma Drum Buddhist College 法鼓佛教研修學院. The project is funded by the Chiang Ching-kuo Foundation for International Scholarly Exchange 蔣經國國際學術交流基金會. The aim of the project is to produce a comparative digital edition and partial translation of the 364 sutras of the BZA and their parallels. The texts are kept in single files in an eXist database and are realized via XQuery and XSLT as HTML for the online user. The project lasts from 2005-2008. For any changes after 2008 see the revision description.
Changes from the respective text base are usually marked with a RESP="t.100" attribute on the containing elements
BZA: New Punctuation. Markup of person and place names. Verse and prose. References to the print edition (Taishō). Corrected characters (according to CBETA).
ZA: New Punctuation. Verse and prose. References to the print edition (Taishō).
Other Chinese: Parallel and not-parallel divisions regarding the BZA. Verse and Prose.
Pāli, Sanskrit, Tibetan: Parallel and not-parallel divisions regarding the BZA. Verse and Prose. Variant readings.
如是我聞:一時佛在
爾時
我知釋子所說教法。我所知見,勝彼釋子!
當于爾時有眾多比丘,入城乞食,見奢羅浮梵志在彼池岸,聞其所說,作如是言:
我知釋子所有法教。我所知者,出過於彼!
時諸比丘聞此語已,還至僧坊,收攝衣鉢,洗手足已,往詣佛所,頂禮佛足,在一面坐,白佛言:
世尊!我等今日入城乞食。食訖
已還,歸於其中,路經須摩竭陀池。彼池岸上有一梵志,名奢羅浮,在大眾中唱如是言: 已 我知釋子所有教法。我所知者,出過於彼!善哉──世尊!──唯願當往彼池岸!
爾時如來默然許之,與諸比丘前後圍遶,往詣於彼須摩竭陀池。時奢羅浮遙見佛來,即從坐起,敷置高座,尋白佛言:
可就此坐。
佛即便就座,坐已,而告之曰:
汝實作是言:
我知釋子所有法教。我所知者,出過於彼!如是說不?
時彼梵志默然而住。佛復告曰:
何故默然而不答我?汝若解者,隨汝意說;若不解者,吾當為汝分別宣說,令汝具足。汝今若能具足說者,吾助爾喜。梵志!當知世若有人說言:『如來非阿羅呵.三藐三佛陀者。』如是說者,我稱善哉。當問彼言:
汝以何事說言如來非阿羅呵.三藐三佛陀?此眾生等於理不決,不能正答,更說世間其餘談論。以諸雜語間錯其中,憍慢矜高,生毀害心。以不能答如斯問故,默然而住,慚愧低頭,失於機辯。奢羅浮!汝今亦爾。設復有人作如是言:『沙門瞿曇能善顯示,是有過法。』如是說者,我亦稱善。當問於彼:以何智知如斯之事?彼不能答,更說其餘世間談論。錯亂其中,辭窮理屈,慚愧低頭,默然而住,失於機辯。亦如汝今無有異也。若復說言:『沙門瞿曇所有弟子無善迴向,不具持戒。』我亦稱善。而問於彼: 汝以何法驗知斯事?彼不能答,更說世間其餘談論。錯亂其中,辭窮理屈,慚愧低頭,默然而住,失於機辯。汝今亦爾。
當于爾時奢羅浮同梵行者語奢羅浮:
汝今何故默然不答?汝昔日時恒於大眾多人之中而言:
我所知見,出過瞿曇所有教法!汝今宜問沙門瞿曇。云何乃使沙門瞿曇反問於汝,詰汝使說,作如是言: 於汝 汝法 汝所說者,若能具足,吾助爾喜,稱慶善哉。如其不具,吾當為汝分別宣示,令得具足。?
時奢羅浮聞斯語已,亦復默然,無所陳說。爾時世尊在須摩竭陀池岸作師子吼已,即從
汝於今者如截角牛,在屏處吼。汝亦如是,於閑靜處作師子吼,於沙門瞿曇前默然無所說。亦如童女,欲作男子聲,然不能作,還為女聲。汝亦如是,欲學瞿曇作師子吼,而不能成。亦如雌野干,欲作師子吼,然其出聲,故作野干,終不能成師子之聲。
諸同行者如是種種呵責奢羅浮已,各四散