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bza037 -- 比丘不受他懺

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別譯雜阿含: bza037 BZA English: 別譯雜阿含英譯 雜阿含: za1108 SN(A1): SN,I,239 (Accaya) SN(A2): SN,I,240 (Akkodha) cf. SN SN,I,237 (Dubbaṇṇiya) Sk(E): Enomoto 1994, no.1108 (Uv 20.21f.)

bza037

如是我聞:一時佛在舍衛國 祇樹給孤獨園


爾時世尊晨朝時到著衣持鉢,入城乞食。食已,洗足,攝坐具,詣得眼林中。遍觀察已,於閑靜處在樹下結 * 加趺坐,住於天住。爾時耆陀精舍中有二比丘,於僧斷事時共生忿諍:一小默然忍,一瞋熾盛。彼熾盛者,自見已過,而來歸向默忍比丘求欲懺悔。默忍比丘不受其懺。如是展轉,諸比丘等共相論說,出大音聲。如來爾時住於天住,以淨天耳、過於人耳遙聞是聲,即從坐起,至於僧中,在於僧前敷座而坐。佛告諸比丘:

「我於今朝著衣持鉢,入城乞食。……(乃至)來入林中,靜坐,聞諸比丘高聲大喚。為作何事?」

爾時比丘即白佛言:

「世尊!耆陀精舍有二比丘,僧斷事時共生忿諍。一比丘者,一小自默忍;其一比丘,熾盛多語。熾盛比丘自知己過,歸誠懺悔。默忍比丘不受其懺。展轉共 * 道,出大音聲。」

佛告比丘:

「云何愚癡,不受他懺?諸比丘!當知昔日釋提桓因善法堂,諸天眾中而說偈言:

譬如用瓢器    斟 * 酥以益燈
* 然轉熾盛     * 反更燒瓢器
瞋心亦如是    還自燒善根
我終不含怒    瞋已尋復散
不如水 * [漩-方]流     * 迴復無窮已
雖瞋不惡口    不觸汝所諱
所諱如要脈    我終不傷害
調伏於身已    於己即有利
無瞋無害者    彼即是賢聖
亦賢聖弟子    常應親近之
諸有瞋恚者    重障猶如山
若有瞋恚時    能少禁制者
是名為善業    如轡制惡馬

佛告諸比丘:

「釋提桓因處天王位,天中自在,尚能修忍,讚嘆忍者,況汝比丘出家毀形,而當不忍,讚嘆於忍。」


佛說是已,諸比丘聞佛所說,歡喜奉行。


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Two monks argue. The Buddha reminds them of how Sakka deals with anger

Translation of BZA 037. First version published in Buddhist Studies Review vol. 23-1 (2006).

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park.

At that time one early morning the World-honored One took his robes and the begging bowl and entered the town to beg for food. Having eaten he washed his feet, gathered his seat [for meditation] and went to the Andhavana forest [to meditate]. Having looked around probing [for a good spot], he sat down cross-legged beneath a tree in a secluded place, and abided in meditation.

At that time in the Jeta Vihāra there were two monks who got into an argument during a meeting. One endured in silence, the other was incensed with anger. When the one who had become incensed, saw that he had transgressed, he went to the monk who had stayed silent and wanted to confess. The monk who had endured in silence [however] did not accept the confession. When this transpired there ensued a noisy discussion among the monks. The Tathāgata was at that time abiding in meditation, and heard [the clamor] clearly with his deva-like hearing, which surpasses human hearing and can discern sounds from far away. He rose from his seat, and went among the monk, took place on the seat prepared in front of them. The Buddha said to the monks: “This morning I took my robes and begging bowl and entered the town to beg for food. (…etc…) went into the forest, and sitting silently, I heard the monks shouting and clamoring. What is the matter?”

There the monks told the Buddha: “World-honored One, in the Jeta Vihāra there are two monks, who got into an argument during a meeting. One monk endured?? in silence, the other monk was incensed and said a lot. The incensed monk knew that he had transgressed and went [to offer a] honest confession. The monk that had endured silently did not accept the others confession, so it became a public issue and everybody started shouting.”

The Buddha told the monks: “Why be so stupid and not accept someone’s confession? Oh monks, know that [once] in ancient days Sakka the ruler of the gods was among the gods in the Sudhammā Hall and spoke this verse:

If for instance one uses a cup of dried gourd // fills it with butter to have a lamp
The fire burning, consuming // will burn the gourd as well
The angry mind is like this // it turns on itself and burns one’s good roots
I am never furious // if anger arises I quickly disperse it
No more like drawn into a maelstrom // endlessly circling around
Though there is anger I do not speak harshly // do not mention what others do not want to speak about
deeply respect what others do not want to speak about // I am always without violence
Taking control over my body // has been of great advantage to me
Those without anger, without violence // those are nobles
And the disciples of nobles // those one always should befriend
Those with anger and hatred // face an obstacle heavy as a mountain
If one at a time of anger and hate // can control oneself even a little
This I call well-done // like the taming of a wicked horse

Buddha said to the monks: “Sakka the ruler of the gods, reigns over the gods. At ease among them, still he can practice patience and praise those with patience. How could you, oh monk, who went forth, disfigured [by cutting of your hair] , not be patient and praise patience.”

When the Buddha had finished, the monks, having listened to what he had said, were happy and practised accordingly.

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tn0099-1108

如是我聞:一時佛住舍衛國祇樹給孤獨園。


爾時世尊晨朝著衣持鉢,入舍衛城乞食。乞食已,還精舍,舉衣鉢,洗足已,持尼師壇,著右肩上,至安陀林,布尼師壇,坐一樹下,入晝正受。爾時祇桓中有兩比丘諍起:一人罵詈,一人默然。其罵詈者,即便改悔,懺謝於彼,而彼比丘不受其懺。以不受懺故,時精舍中眾多比丘共相勸諫,高聲閙亂。爾時世尊以淨天耳、過於人耳聞祇桓中高聲閙亂。聞已,從禪覺,還精舍,於大眾前敷座而坐,告諸比丘:

「我今晨朝乞食,還至安陀林,坐禪,人晝正受,聞精舍中高聲大聲,紛紜閙亂。竟為是誰?」

比丘白佛:

「此精舍中有二比丘諍起:一比丘罵,一者默然。時罵比丘尋向悔謝,而彼不受。緣不受故,多人勸諫,故致大聲,高聲閙亂。」

佛告比丘:

「云何比丘愚癡之人,人向悔謝,不受其懺?若人懺而不受者,是愚癡人,長夜當得不饒益苦。諸比丘!過去世時釋提桓因有三十三天共諍,說偈教誡言:

於他無害心    瞋亦不纏結
懷恨不經久    於瞋以不住
雖復瞋恚盛    不發於麁言
不求彼開節    揚人之虛短
常當自防護    以義內省察
不怒亦不害    常與賢聖俱
若與惡人俱    剛彊猶山石
盛恚能自持    如制逸馬車
我說為善御    非謂執繩者

佛告諸比丘:

「釋提桓因於三十三天為自在王,常行忍辱,亦復讚歎行忍者。汝等比丘正信非家,出家學道,當行忍辱,讚歎忍者,應當學。」


佛說此經已,諸比丘聞佛所說,歡喜奉行。


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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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