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```json { "title": "Các vị đạo sư ngoại đạo", "content": "如是我聞：一時，佛在王舍城耆闍崛山T 0390b28中。爾時，王舍城有九十六種外道，各各祠祀。T 0390b29設有檀越，信心於外道遮勒者，言當先供養T 0390c01我師遮勒；若信外道婆羅婆寔者，亦言先當T 0390c02供養我師婆羅婆寔；若信外道乾陀者，咸言T 0390c03先與我師乾陀大嚫後與餘者；若信外道名T 0390c04三水者，言當供養我師三水；若信外道名老T 0390c05聲聞者，言先供養我師老聲聞；若信外道大T 0390c06聲聞者，亦言供養我師大聲聞；若信佛者，T 0390c07咸言應先供養我師如來及以眾僧。
時釋提T 0390c08桓因作是念言：「今王舍城人生大邪見，佛僧T 0390c09在世，若生邪見，名為不善。」帝釋爾時尋自變T 0390c10身為老婆羅門，容貌端正，乘以白車，駕以T 0390c11白馬，諸摩納等圍遶左右，向於寺場，當中T 0390c12直過。時，王舍城人咸作是念：「今此老婆羅門T 0390c13先向何處，我等隨從。」爾時，帝釋知諸人等心T 0390c14之所念，迴車南旋，向靈鷲山。到諸乘駕所住T 0390c15之處，於中而止。下車前進，往至佛所，頂禮佛T 0390c16足，在一面坐。
爾時，帝釋即說偈言：
T 0390c17「轉法輪聖王， 能度苦彼岸，T 0390c18
無怨憎恐怖， 我今稽首禮。T 0390c19
設人欲修福， 當於何處施？T 0390c20
又欲精求福， 應生淨信敬。T 0390c21
今日修布施， 來世得善報，T 0390c22
於何福田中， 少施獲大果？」
T 0390c23爾時，世尊在耆闍崛山中，為天帝釋敷演祠T 0390c24中最為勝者，以偈答言：
T 0390c25「四果及四向， 禪定明行足，T 0390c26
功德力甚深， 猶如大海水。T 0390c27
此名為實勝， 調御之弟子，T 0390c28
於大黑闇中， 能燃智慧燈。T 0390c29
常為諸眾生， 說法而示道，T 0391a01
是名僧福田， 廣大無漄際。T 0391a02
若施斯福田， 是名為善與，T 0391a03
若祀斯福田， 是名為善祀。T 0391a04
焚物而祭天， 徒費而無補，T 0391a05
不名為善燒。 若於福田所，T 0391a06
少作諸功業， 後獲大富利，T 0391a07
乃名為善燒。 帝釋應當知，T 0391a08
是名良福田， 施僧次一人，T 0391a09
後必獲大果。 此事是時說，T 0391a10
世間解所說， 無量功德佛，T 0391a11
以百偈讚僧。 祠祀中最上，T 0391a12
無過僧福田， 若人種少善，T 0391a13
獲報無有量。 是以善丈夫，T 0391a14
應當施於僧， 能總持法者，T 0391a15
是則名為僧。 譬如大海中，T 0391a16
多有眾珍寶， 僧海亦如是，T 0391a17
多饒功德寶， 若能施僧寶，T 0391a18
是名善丈夫。 已獲歡喜信，T 0391a19
若能信心施， 當知如此人，T 0391a20
得三時歡喜， 以三時喜故，T 0391a21
能度三惡道， 除祛諸塵垢，T 0391a22
離煩惱毒箭。 淨心手自施，T 0391a23
自利亦利彼， 能設如此祠，T 0391a24
是人則名為， 世間明智者。T 0391a25
信心既清淨， 得至無為處，T 0391a26
世間之極樂， 智者得生彼。」
T 0391a27帝釋聞是偈已，踊躍歡喜，於坐處沒，還於天T 0391a28宮。帝釋還宮未久之間，王舍城中長者婆羅T 0391a29門即從坐起，偏袒右肩，右膝著地，合掌向T 0391b01佛，而白佛言：「唯願世尊，及比丘僧，於明晨T 0391b02朝，受大祠歡喜請。」爾時，如來默然許之。時，T 0391b03王舍城婆羅門長者知佛默然受已請已，頂T 0391b04禮佛足，各還所止。時，諸人等既還家已，各T 0391b05各辦諸香美飲食，清淨香潔供設。辦已，晨朝T 0391b06敷座，具行淨水，遣使往詣靈鷲山中，白世尊T 0391b07言：「食時已到。」爾時，如來著衣持鉢，眾僧圍T 0391b08遶，世尊在前，往詣彼城，到大祠所。既至彼T 0391b09已，如來敷座，於僧前坐，彼城中人，敷好床T 0391b10座，與僧而坐。爾時，諸長者等察眾坐定，各T 0391b11行淨水，諸婆羅門長者手自斟酌種種香美T 0391b12飲食。時，諸人等各各勸益。
T 0391b13爾時，世尊觀諸眾僧飯食已訖，即時收鉢，付T 0391b14於阿難。時，諸人等各自敷座，在佛前坐，專T 0391b15心敬仰，求欲聽法。爾時，如來讚其所施，而T 0391b16說偈言：
T 0391b17「婆羅門經書， 祠祀火為最。T 0391b18
外道典籍中， 婆比室為最。T 0391b19
於諸世人中， 王者最為首。T 0391b20
百川眾流中， 巨海名為最。T 0391b21
星辰諸宿中， 月光名為最。T 0391b22
於眾明之中， 日光最為最。T 0391b23
上下及四方， 世間及天人，T 0391b24
諸賢聖眾中， 佛最第一尊。」
T 0391b25爾時，世尊為王舍城人種種說法，示教利喜，T 0391b26諸人踊躍，從坐而退。
佛說是已，諸比丘聞佛T 0391b27所說，歡喜奉行。
T 0391b28T 0391c02
SC 1Thus have I heard, once, the Buddha was staying near Rājagaha in the Gijjhakūṭa mountains. At that time there were ninety-six non-Buddhist groups, each praying and making offerings to someone. There were, for instance, donors who had faith in some non-Buddhist wanderer and those said: “One should first make offerings to our teacher the wanderer!” If they had faith in some non-Buddhist wandering ascetic they said: “First one should make offerings to our teacher the wandering ascetic!” If they had faith in the non-Buddhist teacher Nigaṇṭha Nātaputta they all said: “First give our teacher Nigaṇṭha Nātaputta a big offering, after that give to the others!” If they had faith in some non-Buddhist called a fire-worshiper they said: “One should make offerings to our teacher the fire-worshiper!” If they had faith in some non-Buddhist elder follower of the Vedas they said: “One should first make offerings to our teacher the elder follower of the Vedas!” If they had faith in some renowned non-Buddhist follower of the Vedas they said: “Make offerings to our teacher the renowned follower of the Vedas!” If they had faith in the Buddha, they said: “One should first make offerings to our teacher the Tathāgata and the community of monks!”
SC 2Sakka Devānaṁ Inda thought: “Extremely heretical views have arisen among the people of Rājagaha. Holding heretical views, while the Buddha and the Saṅgha exist in the world, is unwholesome.” With that, Sakka quickly transformed himself into an elder brāhmaṇa, of upright appearance, riding on a white chariot pulled by white horses. Surrounded to left and right by young men, he went to the temple district and passed right through it without stopping. All the people in Rājagaha thought: “Where will this elder brāhmaṇa go first? Let’s follow him!”
SC 3Then Sakka, knowing what they were thinking, turned his chariot to the south and went to Gijjhakūṭa. Arriving at the place where the chariots had to stop, he stopped among them, got down, entered the precinct, and approached the Buddha. Having paid homage at the Buddha’s feet and sat to one side, Sakka spoke in verse:
SC 4“To the noble king who turns the Dhamma wheel, /
who can ferry one across from the shore of suffering to the other shore,
where there is neither hatred nor fear, /
I bow my head in homage.SC 5If people want to generate merit, /
where should they place their offerings?
Wanting to attain pure merit /
one should engender pure faith.SC 6One makes offerings today /
in order to obtain good results in future lives.
From which field of merit /
does one reap great fruits with only a small offering?”
SC 7Then the World-honored One, there on Gijjhakūṭa, expounded to Sakka what is most worthy of offerings, answering him in verse:
SC 8“Those who have attained the four fruits and the four paths, /
having fulfilled the practice of meditation,
Their power of merit is deep /
like the great ocean.SC 9These are called the truly best, /
the disciples of the tamer,
who in the vast darkness of ignorance /
can light the candle of wisdom.SC 10Always for the sake of sentient beings /
preaching the Dhamma, showing the way:
this is called the Saṅgha field of merit /
vast without end.SC 11Donations made to this field of merit /
are called ‘well given.’
Donations made to this field of merit /
are called ‘well offered.’SC 12Burning things in a fire sacrifice and praying to the gods /
is a waste and without benefit.
This is not called ‘well sacrificed.’ /
But on a true field of merit one makes only a little effort /
and reaps great gains.SC 13This is called ‘well sacrificed.’ /
Sakka, you should know,
to give to what is called a worthy ‘field of merit,’ /
a person within the Saṅgha,SC 14later one will certainly attain great fruits. /
This is said at the right time,
it is said by the Buddha. /
The Buddha of countless meritsSC 15has praised the Saṅgha in hundreds of verses. /
As the supreme recipient of offerings,
Nothing surpasses the Saṅgha as a field of merit. /
When people plant a small seed of goodnessSC 16they reap rewards beyond measure. /
A good person, therefore,
should make offerings to the Saṅgha. /
Those who always uphold the DhammaSC 17are called the Saṅgha. /
Just as in the great ocean
there are many precious jewels, /
so in the ocean of the SaṅghaSC 18there are many precious jewels of merit. /
To offer to the Saṅgha jewel
is to be a worthy person, /
one that reaps joy and faith.SC 19If someone can give out of faith, /
know that this person
is always happy. /
Because he is always happySC 20he can ferry himself across the three bad destinations, /
clean away all impurities
and remove the poisoned arrow of afflictions. /
Giving with equanimity from one’s own hands,SC 21one benefits oneself as well as others. /
If one sacrifices like this,
such a person is called /
wise among human beings.SC 22Once one’s faith is pure /
one will reach the abode of the unconditioned,
or utmost happiness of this world /
where the wise attain rebirth.”
SC 23When Sakka heard these verses, he leaped up in joy, vanished from his seat and returned to his heavenly palace. Not long after Sakka had returned to his palace, the householders and brāhmaṇas of Rājagaha too rose from their seats, bared their right shoulders, knelt, and with palms together addressed the Buddha: “May the World-honored One and the community of monks accept a large alms-giving from us tomorrow morning. We happily invite you!”
SC 24The Tathāgata consented silently. When the householders and brāhmaṇas of Rājagaha understood that the Buddha had consented silently, they asked to leave, paid homage at the Buddha’s feet and returned to their homes. Having returned to their homes, each prepared fragrant and precious drinks and foods, cleanly arranged. Having done so, in the morning they prepared seats, readied clean water and sent a messenger to Gijjhakūṭa to tell the Buddha: “The alms-giving is ready.”
SC 25At that time the Tathāgata took his robe and begging bowl and accompanied by a multitude of monks, walking in front of them went to the town where the alms-giving was to take place. Having arrived, he took his prepared seat in front of the monks. The people of the city spread seats for the monks to sit on. When the householders saw that everybody was seated they brought clean water for hand-washing. The householders and brāhmaṇas served the fragrant, delicious food and drink with their own hands. All the people urged their guests to eat and try everything. When the World-honored One saw that the monks had finished their meal, he put his bowl away and gave it to Ānanda to clean. Thereupon the people got up and arranged their seats in front of the Buddha. They earnestly paid their respects and asked to hear the Dhamma. The Buddha lauded what they had offered and spoke this verse:
SC 26“Among Brahmanical texts, /
those on the fire-sacrifice are the best.
Among texts of non-Buddhists, /
the Sāvitrī is the best.SC 27Among people of the world, /
the king is the highest leader.
Among the hundred streams and many rivers, /
the great ocean is deemed the best.SC 28Among stars, stellar houses, and constellations, /
moonlight is deemed the best.
Among lights, /
sunlight is the best.SC 29Above, below, and in the four directions, /
in the realms of gods and human beings,
Among the host of noble ones /
the Buddha is the most worthy of veneration.”
SC 30After the Buddha had in various ways taught the Dhamma to the people of Rājagaha, enlightened and instructed them, benefited and pleased them, the people leaped up happily from their seats and went back.
SC 31When the Buddha had finished speaking, the monks, having heard what the Buddha had said, were happy and remembered it well.
SC 1Thus have I heard, once, the Buddha was staying near Rājagaha in the Gijjhakūṭa mountains. At that time there were ninety-six non-Buddhist groups, each praying and making offerings to someone. There were, for instance, donors who had faith in some non-Buddhist wanderer and those said: “One should first make offerings to our teacher the wanderer!” If they had faith in some non-Buddhist wandering ascetic they said: “First one should make offerings to our teacher the wandering ascetic!” If they had faith in the non-Buddhist teacher Nigaṇṭha Nātaputta they all said: “First give our teacher Nigaṇṭha Nātaputta a big offering, after that give to the others!” If they had faith in some non-Buddhist called a fire-worshiper they said: “One should make offerings to our teacher the fire-worshiper!” If they had faith in some non-Buddhist elder follower of the Vedas they said: “One should first make offerings to our teacher the elder follower of the Vedas!” If they had faith in some renowned non-Buddhist follower of the Vedas they said: “Make offerings to our teacher the renowned follower of the Vedas!” If they had faith in the Buddha, they said: “One should first make offerings to our teacher the Tathāgata and the community of monks!”
SC 2Sakka Devānaṁ Inda thought: “Extremely heretical views have arisen among the people of Rājagaha. Holding heretical views, while the Buddha and the Saṅgha exist in the world, is unwholesome.” With that, Sakka quickly transformed himself into an elder brāhmaṇa, of upright appearance, riding on a white chariot pulled by white horses. Surrounded to left and right by young men, he went to the temple district and passed right through it without stopping. All the people in Rājagaha thought: “Where will this elder brāhmaṇa go first? Let’s follow him!”
SC 3Then Sakka, knowing what they were thinking, turned his chariot to the south and went to Gijjhakūṭa. Arriving at the place where the chariots had to stop, he stopped among them, got down, entered the precinct, and approached the Buddha. Having paid homage at the Buddha’s feet and sat to one side, Sakka spoke in verse:
SC 4“To the noble king who turns the Dhamma wheel, /
who can ferry one across from the shore of suffering to the other shore,
where there is neither hatred nor fear, /
I bow my head in homage.SC 5If people want to generate merit, /
where should they place their offerings?
Wanting to attain pure merit /
one should engender pure faith.SC 6One makes offerings today /
in order to obtain good results in future lives.
From which field of merit /
does one reap great fruits with only a small offering?”
SC 7Then the World-honored One, there on Gijjhakūṭa, expounded to Sakka what is most worthy of offerings, answering him in verse:
SC 8“Those who have attained the four fruits and the four paths, /
having fulfilled the practice of meditation,
Their power of merit is deep /
like the great ocean.SC 9These are called the truly best, /
the disciples of the tamer,
who in the vast darkness of ignorance /
can light the candle of wisdom.SC 10Always for the sake of sentient beings /
preaching the Dhamma, showing the way:
this is called the Saṅgha field of merit /
vast without end.SC 11Donations made to this field of merit /
are called ‘well given.’
Donations made to this field of merit /
are called ‘well offered.’SC 12Burning things in a fire sacrifice and praying to the gods /
is a waste and without benefit.
This is not called ‘well sacrificed.’ /
But on a true field of merit one makes only a little effort /
and reaps great gains.SC 13This is called ‘well sacrificed.’ /
Sakka, you should know,
to give to what is called a worthy ‘field of merit,’ /
a person within the Saṅgha,SC 14later one will certainly attain great fruits. /
This is said at the right time,
it is said by the Buddha. /
The Buddha of countless meritsSC 15has praised the Saṅgha in hundreds of verses. /
As the supreme recipient of offerings,
Nothing surpasses the Saṅgha as a field of merit. /
When people plant a small seed of goodnessSC 16they reap rewards beyond measure. /
A good person, therefore,
should make offerings to the Saṅgha. /
Those who always uphold the DhammaSC 17are called the Saṅgha. /
Just as in the great ocean
there are many precious jewels, /
so in the ocean of the SaṅghaSC 18there are many precious jewels of merit. /
To offer to the Saṅgha jewel
is to be a worthy person, /
one that reaps joy and faith.SC 19If someone can give out of faith, /
know that this person
is always happy. /
Because he is always happySC 20he can ferry himself across the three bad destinations, /
clean away all impurities
and remove the poisoned arrow of afflictions. /
Giving with equanimity from one’s own hands,SC 21one benefits oneself as well as others. /
If one sacrifices like this,
such a person is called /
wise among human beings.SC 22Once one’s faith is pure /
one will reach the abode of the unconditioned,
or utmost happiness of this world /
where the wise attain rebirth.”
SC 23When Sakka heard these verses, he leaped up in joy, vanished from his seat and returned to his heavenly palace. Not long after Sakka had returned to his palace, the householders and brāhmaṇas of Rājagaha too rose from their seats, bared their right shoulders, knelt, and with palms together addressed the Buddha: “May the World-honored One and the community of monks accept a large alms-giving from us tomorrow morning. We happily invite you!”
SC 24The Tathāgata consented silently. When the householders and brāhmaṇas of Rājagaha understood that the Buddha had consented silently, they asked to leave, paid homage at the Buddha’s feet and returned to their homes. Having returned to their homes, each prepared fragrant and precious drinks and foods, cleanly arranged. Having done so, in the morning they prepared seats, readied clean water and sent a messenger to Gijjhakūṭa to tell the Buddha: “The alms-giving is ready.”
SC 25At that time the Tathāgata took his robe and begging bowl and accompanied by a multitude of monks, walking in front of them went to the town where the alms-giving was to take place. Having arrived, he took his prepared seat in front of the monks. The people of the city spread seats for the monks to sit on. When the householders saw that everybody was seated they brought clean water for hand-washing. The householders and brāhmaṇas served the fragrant, delicious food and drink with their own hands. All the people urged their guests to eat and try everything. When the World-honored One saw that the monks had finished their meal, he put his bowl away and gave it to Ānanda to clean. Thereupon the people got up and arranged their seats in front of the Buddha. They earnestly paid their respects and asked to hear the Dhamma. The Buddha lauded what they had offered and spoke this verse:
SC 26“Among Brahmanical texts, /
those on the fire-sacrifice are the best.
Among texts of non-Buddhists, /
the Sāvitrī is the best.SC 27Among people of the world, /
the king is the highest leader.
Among the hundred streams and many rivers, /
the great ocean is deemed the best.SC 28Among stars, stellar houses, and constellations, /
moonlight is deemed the best.
Among lights, /
sunlight is the best.SC 29Above, below, and in the four directions, /
in the realms of gods and human beings,
Among the host of noble ones /
the Buddha is the most worthy of veneration.”
SC 30After the Buddha had in various ways taught the Dhamma to the people of Rājagaha, enlightened and instructed them, benefited and pleased them, the people leaped up happily from their seats and went back.
SC 31When the Buddha had finished speaking, the monks, having heard what the Buddha had said, were happy and remembered it well.