68.批評佛法

PAcittiya 68.Sv. 5, pAcittiya 68, 1; Vin.IV, p135.

  Yo pana bhikkhu evaM vadeyya:tathAhaM bhagavatA dhammaM desitaM AjAnAmi yathA yeme antarAyikA dhammA vuttA bhagavatA, te paTisevato nAlaM antarAyAya ti,  so bhikkhu bhikkhUhi evam, assa vacanIyo, mAyasmA evaM avaca, mA bhagavantaM abbhAcikkhi, na hi sAdhu bhagavato abbhakkhAnaM, na hi bhagavA evaM vadeyya. AnekapariyAyena Avuso antarAyikA dhammA vuttA bhagavatA alaJ ca pana te paTisevato antarAyAyA ti: evaJ ca pana so bhikkhu bhikkhUhi vuccamAno tath eva paggaNheyya. So bhikkhu bhikkhUhi yAvatatiyaM samanubhAsitabbo tassa paTinissaggAya,yAvatatiyaJ ce samanubhAsiyamAno taM paTinissajjeyya, icc' etaM kusalaM. No ce paTinissajeyya, pAcittiyan ti.

 

    若有比丘這樣說:「正如我知道由世尊開示的法那樣,從事這些世尊所說的障礙行為,不會構成妨礙。」這位比丘應該被比丘們這樣勸告:「大德,不可這樣說,不可批評世尊。批評世尊是不好的。世尊並沒有這樣說,大德,世尊用許多方法說明障礙的行為1,而且從事這些行為足以造成障礙。」而當這位比丘被比丘們這樣子說時,如果仍然固執己見,為了讓他捨棄這個想法,這位比丘至少應該被比丘們勸告三次,如果勸告三次以內,他捨棄了這個想法,這樣便很好。如果他不捨棄的話,犯懺悔2

因緣

  佛在捨衛城祇樹給孤獨園時,阿利德比丘對世尊所教「障道法」產生懷疑,並批評說:「從事這些事,不會障礙修行。」比丘們加以勸說,他仍然固執己見。

犯相

1.對象:佛所說的法

2.方式:批評

3.結果:比丘們勸說三次後,仍然固執己見

無犯

1.其它比丘沒有加以勸說。

2.受勸三次內悔改。

3.比丘精神失常。

備註

 

五分律:若比丘作是語:「如我解佛所說障道法,不能障道」,諸比丘語彼比丘:「汝莫作是語,莫謗佛,莫誣佛,佛說障道法實能障道,汝捨是惡邪見」,如是諫,堅持不捨,應第二、第三諫,捨是事,善,不捨者,波逸提。

僧祇律:若比丘作是語:「長老,我知世尊說障道法,習此法不能障道」,諸比丘應諫言:「長老,汝莫謗世尊,謗世尊者不善,世尊不作是語,世尊說障道法,實障道,汝捨此惡事」,如是諫時,若堅持不捨,應第二第三諫,捨者,善,若不捨,僧應作舉羯磨是比丘,波夜提。

四分律:若比丘作是語:「我知佛所說法,行淫欲非障道法」,彼比丘諫此比丘言:「大德,莫作是語,莫謗世尊,謗世尊者不善,世尊不作是語,世尊無數方便說行淫欲是障道法」,彼比丘諫此比丘時,堅持不捨,彼比丘乃至三諫,捨此事故,若三諫捨者,善,不捨者,波逸提。

十誦律:若比丘作是言:「我如是知佛法義,行障道法不能障道」,是比丘,諸比丘應如是諫:「汝大德莫作是語,我如是知佛法義,行障道法不能障道,汝莫謗佛,莫誣佛,謗佛不善,佛不作是語,佛種種因緣說行障道法實障道,汝大德,捨此惡邪見」,是比丘,諸比丘如是諫時,若堅持是事不捨,諸比丘應第二第三諫,捨是事,好,若不捨,波夜提。

根有律:若複苾芻作如是語:「我知佛所說法,欲是障礙者,習行之時,非是障礙」,諸苾芻應語彼苾芻言:「汝莫作是語,我知佛所說,欲是障礙法者,習行之時,非是障礙。汝莫謗世尊,謗世尊者不善,世尊不作是語,世尊以無量門,于諸欲法說為障礙,汝可棄捨如是惡見」,諸苾芻如是諫時,捨者善,若不捨者,應可再三殷勤正諫,隨教應詰,令捨是事,捨者,善,若不捨者,波逸底迦。

I. B. Horner:Whatever monk should speak thus: ‘In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all’; that monk should be spoken to by the monks thus: ‘Do not, venerable one, speak thus, do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus; in many a figure, your reverence, are things that are stumbling-blocks called stumbling-blocks by the lord, and in following these there is a veritable stumbling-block.’ And if that monk, when he has been spoken to thus by the monks, should persist as before, that monk should be admonished by the monks up to the third time for giving up that (course). If, being admonished up to the third time, he should give it up, that is good. But if he should not give it up , there is an offence of expiation.

 

注釋:

 1.〈因緣〉 134頁敘述世尊教導比丘說,欲望(kAma)產生的快樂少,痛苦多,失望多,而危險更多,就像骨頭(aTThikaGkalapamA)、肉塊(maMsapesIpamA)、火把(tiNukkA)、火坑(aGgArakAsu)、夢(supinaka)、 借用物(yAcitaka)、果實(rukkhaphala)、屠宰場(asisUna)、刀戟(sattisUlU)、蛇頭(sappasira),其中並對每個譬喻一一解釋。

      此外,在《中含》〈晡利多經〉(大126774aM. I, 364 PotaliyasuttaM)中,世尊也是用這些譬喻開示居士﹕

     「欲如骨 ....,欲如肉塊....,欲如火炬....,欲如火坑....,欲如夢....,欲如毒蛇....,欲如假借物....,欲如樹果....」。

      《中含》〈阿梨吒經〉(大126763M. I, 130)中也同樣記載世尊說﹕「欲有障礙也,欲如骨 ....,欲有障礙也,欲如肉塊....,欲有障礙也,欲如把炬....,欲有障礙也,欲如火坑....,欲有障礙也,欲如夢....,欲有障礙也,欲如毒蛇....,欲有障礙也,欲如假借物....,欲有障礙也,欲如樹果....」。

   以上皆可說明戒條中「世尊用種種方式使我們瞭解哪些是修行的障礙」這句話。

 2.此戒可和《小品》〈羯磨犍度〉(Vin. II, p25, (32))對照閱讀。