---
title: "根本說一切有部毘奈耶破僧事 · 第十四"
description: "根本说一切有部毗奈耶破僧事是唐代高僧义净翻译的一部重要佛教律典，属于说一切有部的律藏典籍。义净于7世纪赴印度求法，归国后系统翻译了大量佛教经典。该典籍主要记载佛陀时代僧团分裂事件的缘起、经过及戒律处置，反映了早期佛教僧团的内部规范与历史。作为律藏核心文献之一，它不仅是研究原始佛教戒律制度的重要依据，也为后世僧团管理提供了经典范本，在汉传佛教律学体系中具有权威地位，对了解佛教发展史和僧伽制度演变具有不可替代的价值。"
url: "https://rushiwowen.co/en/r/cmcvt7l4u163sl604uxakq9xn"
---

## 根本說一切有部毘奈耶破僧事卷第十四

> Mūlasarvāstivāda Vinaya, On Schism, Volume 14

大唐三藏法師義淨奉詔譯

> Translator: Tripitaka Master Yijing of the Great Tang, by Imperial Decree

爾時提婆達多，遂出懊聲點頭三迴，便起而去。是時阿難陀，在佛左右搖扇而立。爾時世尊告阿難陀曰：「汝今可於此竹林園內喚諸苾芻集此食堂。」是時阿難陀奉命，巡喚總集食堂。是時阿難陀往詣佛所，頂禮雙足而白佛言：「眾今已集。」爾時世尊即往食堂敷座而坐，告諸苾芻：「此世間中有五種教師。何者為五？第一、有教師自不具戒稱已具戒，彼有弟子久共一處，即知我師不能具戒。共相謂曰：『我若告向餘人，外既聞已，我之教師即被輕賤，我等於後，云何見師共住承事？教師自知好惡，我等應可覆護，勿向人說。何以故？我此教師，時時供我衣服飲食湯藥臥具。』是時弟子貪此供給，覆護教師，不向人說令知破戒。時彼教師應須弟子覆護於我。如上所說，此世間中第一教師。復次第二教師，世間有一教師，用不淨之物以將充命，自將清淨之活，亦非罪失。彼有弟子久居一處，後乃得知我之教師，用不淨物以將充活，自將清淨亦當有罪。『我弟子等，若說教師此事，外將輕賤。此等之緣，我諸弟子若為可活，此教師作諸種不淨罪可自知，然不關我諸弟子事。』又此教師常念：『我等時時供給衣服飲食湯藥臥具。』時諸弟子貪著供給覆護教師，教師常思念：『此弟子便覆於我。』此是世間中第二教師。復次第三教師者，又世間中有如是教師：智見不淨，教師自將智淨無過。彼有弟子久居一處，乃見教師智見不淨。『教師自將智淨無過，我等今向外人說陳，教師外將輕賤無禮。我等得如是教師，若為堪活，此教師作智見不淨罪可自知，然不關我諸弟子事。』又此教師常念：『我等時時供給飲食衣服湯藥臥具。』時諸弟子貪著供給覆護教師，教師常思念：『此弟子可令覆護於我。』此世間中第三教師。復次第四教師者，又世間中有如是教師：妄與人授種種記，自將不妄，我與授記皆悉真實。彼有弟子久居一處，見師妄與諸人種種授記，自將不妄：『我與授記悉皆真實。』弟子等云：『我向外人陳說，教師必將輕賤無禮，我等得如是教師，若為同活，此教師妄與授記之罪，師可自知，然不關我弟子之事。』此教師念：『我等悉令覆護。』此教師時時常念：『我等弟子供給衣服飲食湯藥臥具。』時弟子等貪著供給覆護教師，教師自念：『我妄與授記，弟子可令覆護，於我常憶此念。』此世間中第四教師。復次第五教師者，又世間中有如是教師：常虛妄說法，自將是實。彼有弟子久居一處，見師常虛妄說法，自將為實。『我等弟子向外人說，必將輕賤不禮，我等得如是教師，若為同活，此教師妄與說法之罪，師自得知，然不關我弟子之事。』教師常念：『我等弟子供給衣服飲食湯藥臥具。』其弟子等貪著供給覆護教師，教師亦常念：『我雖虛妄說法，弟子可令覆護於我。』此世間中第五教師。」

> At that time, Devadatta let out a groan of remorse, nodded his head three times, then rose and left. Meanwhile, Ananda was standing beside the Buddha, gently fanning him with a fan. Then the World-Honored One said to Ananda, "Now go to this Bamboo Grove and summon all the monks to gather in the dining hall." Ananda obeyed, went around calling everyone, and assembled them in the dining hall. He then approached the Buddha, bowed at his feet, and reported, "The community has gathered." The World-Honored One then went to the dining hall, took his seat, and said to the monks, "In this world, there are five kinds of teachers. What are they? First, there is a teacher who claims to possess moral conduct but in fact does not. Disciples who have lived with him for a long time come to know that their teacher lacks true moral conduct. They think to themselves, 'If we tell others, our teacher will be disrespected. Then how can we live with him and serve him? The teacher himself knows his own faults. We should cover for him and not tell anyone. Why? Because this teacher regularly provides us with clothing, food, drink, medicine, and bedding.' Out of greed for these offerings, the disciples conceal their teacher's faults and do not reveal his broken precepts to others. The teacher then relies on these disciples to protect him. This is the first kind of teacher in the world. Second, there is a teacher who sustains himself through impure means, claiming it is pure livelihood without fault. After living with him for a long time, his disciples realize their teacher uses impure means to make a living while insisting it is pure. They think, 'If we reveal this, outsiders will disgrace our teacher. For our own survival, this teacher's impure actions are his own fault—they don't concern us. But this teacher constantly provides us with clothing, food, drink, medicine, and bedding.' Greedy for these offerings, the disciples conceal the teacher's faults. The teacher then relies on them to protect him. This is the second kind of teacher. Third, there is a teacher whose wisdom and vision are impure, yet he claims they are pure and blameless. After living with him for a long time, his disciples realize his wisdom and vision are tainted. They think, 'If we tell outsiders, the teacher will be disrespected. For our own survival, his impure wisdom is his own fault—it doesn't concern us. But he regularly provides us with clothing, food, drink, medicine, and bedding.' Greedy for these offerings, the disciples hide the truth. The teacher then relies on them to protect him. This is the third kind of teacher. Fourth, there is a teacher who falsely gives predictions to people, claiming they are true. After living with him for a long time, his disciples see that his predictions are false. They think, 'If we disclose this, the teacher will be disrespected. For our own survival, his false predictions are his own fault—they don't concern us. But he regularly provides us with clothing, food, drink, medicine, and bedding.' Greedy for these offerings, the disciples cover for him. The teacher then depends on them to protect him. This is the fourth kind of teacher. Fifth, there is a teacher who always teaches falsely, claiming his teachings are true. After living with him for a long time, his disciples see his false teachings. They think, 'If we tell others, the teacher will be disrespected. For our own survival, his false teachings are his own fault—they don't concern us. But he regularly provides us with clothing, food, drink, medicine, and bedding.' Greedy for these offerings, the disciples conceal the truth. The teacher then relies on them to protect him, thinking, 'These disciples must cover for me.' This is the fifth kind of teacher in the world."

佛告諸苾芻：「我受持戒清淨，我自將實戒清淨，自知亦無穢故，亦教諸弟子清淨戒奉行故，不用弟子為戒常覆護，我無憂此怖，我用清淨之物以將充活，我將是實淨之物故，不用諸弟子常覆護，我無憂此怖。諸苾芻！我智見實相亦將是實，我無憂此怖，不應令弟子為智見故覆護我。」佛告諸苾芻：「我所授記一將是實，我念實故無憂此怖，不應令諸弟子為授記故令覆護我。」佛告諸苾芻：「我說法如實，亦將是如實故，無憂此怖，不應令弟子為法故令覆護我。」佛告諸苾芻：「當知世間五種妄教師，自有過失故令弟子覆護。我不應如是，不應憂怖，亦不應於汝弟子等勢力可住，常責汝等苾芻。若有苾芻受我嗔責，可令近住我法。若不能受我嗔責者，自令退散。譬如瓦師未燋之器以將入火，好者自現真牢，惡者自然破裂。瓦師不起惜心，亦不怖畏，善惡自現，應以可住。我亦如是，受學我法，常嗔責汝。好者可自習真，惡者任自退散。我所說法清淨故，不應怖畏。汝等當知！」說此言已，即從坐起入自微訶羅中。

> The Buddha addressed the monks: "I uphold the precepts purely, and I truly know that my precepts are pure and free from defilement. Therefore, I do not need my disciples to protect me by upholding the precepts on my behalf, nor do I feel worry or fear about this. I live by pure means, and because I genuinely rely on this purity, I do not require my disciples to constantly shield me, and I have no worry or fear about this. Monks! My wisdom sees the true nature of reality, and this is genuine. Thus, I have no worry or fear, and I should not ask my disciples to protect me for the sake of wisdom and insight." The Buddha addressed the monks: "What I have predicted is true. Because I hold firmly to this truth, I have no worry or fear, and I should not ask my disciples to protect me for the sake of predictions." The Buddha addressed the monks: "The Dharma I teach is as it truly is. Because it is genuine, I have no worry or fear, and I should not ask my disciples to protect me for the sake of the Dharma." The Buddha addressed the monks: "You should know that there are five types of false teachers in the world. Because they have their own faults, they make their disciples protect them. I should not be like this. I should have no worry or fear, nor should I rely on the authority of you, my disciples, to dwell here. I constantly admonish you monks. If a monk accepts my reprimand, he can stay close to my teachings. If a monk cannot accept my reprimand, he may leave on his own. This is like a potter placing unfired pottery into a kiln. The good pieces reveal their true strength, and the bad ones naturally crack and break. The potter feels no regret or fear; the good and bad reveal themselves, and that is how things should be. Likewise, I teach you my Dharma and constantly admonish you. Those who are good can naturally learn the truth, and those who are bad may leave as they wish. Because the Dharma I teach is pure, there should be no fear. You should understand this!" Having said this, he rose from his seat and entered his dwelling.

爾時天授苾芻語四苾芻：一名孤迦利迦、二名騫茶達驃、三名羯吒謨洛迦、四名三沒達羅達多言：「汝等可來與我同伴，彼喬答摩沙門，見今在世，我等五人同意，破大眾及破法輪。我等滅後名稱後世，我得如是名出：『具壽提婆達多等，昔沙門喬答摩在世，多有神通威力。提婆達多等五人，得破眾僧法輪。』我名傳流四方。」彼孤迦利迦報提婆達多曰：「我等不能破於佛世尊弟子眾和合住，及彼法輪亦不能破。何以故？天授！又世尊聲聞弟子，多有神通威力，及有天眼，遠知我心，若我等平章事，他悉具知。為此者故，我等不能破其和合僧。」天授報孤迦利迦等言：「我有一好方便，我等往諸老宿苾芻邊啟請供養：『汝等所須一切之物，我等供給不令闕少。』更往於年少苾芻邊供給，無鉢者施鉢、無衣服者與衣服，所須者我即具給，及求法者賜法，及求教者我教之，令悉成就。」孤迦利迦等報天授曰：「此之方便亦得成事。」爾時提婆達多，為破和合僧眾故，即往詣諸老宿苾芻說陳事意。老宿等苾芻，即知提婆達多欲破和合僧伽作如是方便。老宿等知已遞相告曰：「提婆達多欲作方便故破僧伽事。」見此因故，諸苾芻往詣佛所，說提婆達多欲破和合僧及以法輪，以此因緣具白世尊：「天授有意欲破僧輪。」

> At that time, Devadatta the monastic spoke to four monastics—one named Kokālika, the second Khaṇḍadāsa, the third Kaṭamoraka, and the fourth Samudradatta—saying: “Come, join me as companions. The ascetic Gautama still lives in this world. We five will act together to split the community and break the Wheel of Dharma. After we die, our reputation will spread to future generations, and I will gain this renown: ‘In the time of the ascetic Gautama, who had great spiritual powers, Devadatta and his four companions succeeded in breaking the community and the Wheel of Dharma.’ Thus my name will be proclaimed in all directions.” Kokālika replied to Devadatta: “We cannot break the harmonious community of the Buddha’s disciples while the World-Honored One is alive, nor can we break the Wheel of Dharma. Why is that? Devadatta, the Buddha’s voice-hearer disciples have great spiritual powers and celestial vision—they can discern our intentions from afar. If we plot anything, they will know it all. For this reason, we cannot break the harmony of the Sangha.” Devadatta said to Kokālika and the others: “I have a clever strategy. We will go to the senior monastics, make offerings and requests, saying: ‘Whatever you need, we will supply without deficiency.’ Then we will go to the younger monastics and give them what they lack—a bowl to those without one, robes to those without robes. I will fully provide whatever they require. For those seeking the Dharma, I will bestow it; for those seeking instruction, I will teach them and help them attain accomplishment.” Kokālika and the others replied: “This strategy may indeed succeed.” Then Devadatta, intending to break the harmonious Sangha, went to the senior monastics and presented his plan. The senior monastics realized that Devadatta was using this cunning method to split the Sangha. Knowing this, they told each other: “Devadatta is trying to use this scheme to break the Sangha.” Seeing this cause, the monastics went to the Buddha and reported that Devadatta was intent on breaking the harmonious community and the Wheel of Dharma. They explained the whole situation to the World-Honored One: “Devadatta is determined to split the Sangha and the Wheel.”

爾時世尊告諸苾芻等曰：「汝等宜應別諫天授，若更有作如是流類。應可諫曰：『天授！汝莫破和合僧伽作鬪諍事執受而住。天授！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝等今應捨作破僧伽事。』」時諸苾芻奉佛教已，尋即別諫提婆達多告言：「天授！汝莫破和合僧伽作鬪諍事非法而住。天授！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝今應捨作破僧伽事。」時諸苾芻別諫之時，提婆達多堅執其事，無心棄捨，云：「此事真實，餘皆虛妄。」時諸苾芻具以此緣而白世尊：「大德！我已別諫提婆達多，我等為作別諫之時，提婆達多堅執不捨，而此事真實餘皆虛妄。」

爾時佛告諸苾芻：「汝等應與提婆達多作白四羯磨對眾諫之，若更有餘如是流類，應如是諫。當敷座具次鳴健椎應先白言，復總集僧伽。集已令一苾芻作白羯磨，應如是作：『大德僧伽聽！此提婆達多，欲破和合僧伽作鬪諍事非法而住。時諸苾芻已作別諫，別諫之時堅執其事，不肯棄捨，云：「此真實餘皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽，作鬪諍事執受而住。提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應捨破僧伽事。」白如是。』次作羯磨：『大德僧伽聽！此提婆達多欲破和合僧伽作鬪諍事執受而住。諸苾芻已作別諫，別諫之時堅執其事，不肯棄捨，云：「此事真實，餘皆虛妄。」僧伽今與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽作鬪諍事執受而住。提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應捨破僧伽事。」若諸具壽忍許與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽作鬪諍事執受而住。汝提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應捨如是破僧伽事。」者默然；若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽今已作白四羯磨諫提婆達多竟，僧伽已聽許，由其默然故，我今如是持。』」時諸苾芻既奉佛教已，即以白四羯磨諫彼提婆達多。時提婆達多堅執不捨，云：「此真實，餘皆虛妄。」

時提婆達多有助伴四人，共相隨順說破僧伽事，告諸苾芻曰：「大德！莫共彼苾芻所有言說若善若惡。何以故？然彼苾芻是法語者、是律語者，依於法律方為言說，知而說、非不知說。彼愛樂者，我亦愛樂。」時諸苾芻以此因緣具白世尊，廣說如上，乃至我亦愛樂。世尊告曰：「汝等苾芻！當與助伴四人作別諫法，若更有餘如是流類，亦應呵諫，應如是作：『汝孤迦里迦、褰荼達驃、羯吒謨洛迦、底灑三沒達羅達多。知彼苾芻欲破和合僧伽作鬪諍事執受而住，汝等共為助伴，莫相隨順說破僧伽事，莫向諸苾芻作如是語：「諸大德！莫共彼苾芻所有言說若好若惡。何以故？而彼苾芻是法語者、是律語者，依於法律方為言說若好若惡。何以故？而彼苾芻是法語者、是律語者，依於法律方為言說，知而說、非不知說，彼愛樂者我亦愛樂。」何以故？具壽！而彼苾芻，非法律語，不依法律而作言說，不知而說，非是知說，堅執而住。汝莫愛樂破和合僧伽，當樂和合僧伽，應與僧伽和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。具壽！汝今可捨隨順破僧伽不和合事。』」時諸苾芻奉教而作，即以別諫諫彼四人作如是說：「汝孤迦里迦等四人，知彼苾芻欲破和合僧伽作鬪諍事堅執而住，莫共為伴順邪違正。諸具壽！汝等勿於諸苾芻作如是語：『諸大德！莫共彼苾芻論好論惡。何以故？而彼苾芻是法律語，依於法律而作言說，知而說、非不知說，彼愛樂者我亦愛樂。』何以故？具壽！然彼苾芻非法律語，不依律而作言說，不知而說，非是知說。具壽！汝莫愛樂破僧伽事，當樂和合僧伽，應共和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。具壽！汝今應捨隨順破僧伽不和合事。」時諸苾芻別諫之時，彼助伴人不肯受語，堅執不捨，云：「此真實，餘皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我已別諫孤迦里迦等，我等為作別諫之時，孤迦里迦等堅執其事，無心棄捨而云：『此事真實，餘皆虛妄。』」

佛告諸苾芻：「汝等應與孤迦里迦等作白四羯磨對眾諫之。若更有餘如是流類，同前集眾作白羯磨，應如是作。『大德僧伽聽！此孤迦里迦、褰茶達驃、羯吒謨洛迦底灑、三沒達羅達多，知彼苾芻欲破和合僧伽作鬪諍事執受而住，隨順於彼不和合事。諸苾芻作如是諫時：「汝等莫向諸苾芻作如是語：『諸大德！莫共彼苾芻所有言說若好若惡。何以故？而彼苾芻，是法語者，是律語者，依於法律而作言說，知而說、非不知說，彼愛樂者我亦愛樂。』」時諸苾芻為作別諫。別諫之時，彼於其事堅執而住，作如是語：「此事真實，餘皆虛妄。」若僧伽時至，僧伽應許僧伽今以白四羯磨諫孤迦里迦等四人：「汝孤迦里迦等，知彼苾芻欲破和合僧伽作鬪諍事執受而住，隨順於彼不和合事。諸苾芻作如是諫時：『汝等莫向諸苾芻等作如是語：「大德！彼苾芻所有言說若好若惡。何以故？而彼苾芻是法語者，是律語者，依於法律而作言說，知而說、非不知而說，彼愛樂者我亦愛樂。」何以故？彼苾芻非法語者，非律語者，而彼苾芻，於非法律執受而住，不知而說，非是知說。諸具壽！莫樂破僧伽事，當樂和合僧伽，應共僧伽和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。諸具壽！汝今應捨隨伴破僧伽不和合事。』」白如是。』次作羯磨，准白應為。」諸苾芻既奉教已，白言：「如是。我等當諫。」即以白四羯磨諫彼孤迦里迦等。時彼四人堅執不捨，云：「此真實，餘皆虛妄。」時諸苾芻以緣白佛：「大德！我等以白四羯磨，諫彼孤迦里迦等時，堅執其事無心棄捨，云：『此真實，餘皆虛妄。』」佛告諸苾芻：「提婆達多共伴四人，順邪違正。從今已去，破我弟子和合僧伽，并破法輪，有大勢力。」

時提婆達多聞是語已便作是說：「沙門喬答磨與我授記，告諸苾芻曰：『提婆達多共伴四人順邪違正。從今已去，破我弟子和合僧伽，并破法輪，有大勢力。』」即告孤迦里迦等：「當知沙門喬答磨與我授記：『提婆達多共伴四人，順邪違正。從今已去，破我弟子和合僧伽，并破法輪，有大勢力。』」時提婆達多，於破僧事更增勇猛。諸苾芻聞，具白世尊。爾時世尊以此因緣集苾芻僧伽，廣說如前，乃至世尊問提婆達多苾芻曰：「汝實欲破和合僧伽作鬪諍事堅執而住。」提婆達多白言：「大德！實爾。」爾時世尊告提婆達多曰：「汝非沙門、非隨順，不清淨、不應為，非出家人之所作事。若苾芻興方便欲破僧伽，皆得惡作罪。若別諫時事不捨者，皆得麁罪。若作白四羯磨，如法如律如佛所教諫誨之時，捨者善。若不捨者，白了之時得麁罪。作初番了時，亦得麁罪。若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。」

爾時世尊即於本座，為諸聲聞弟子，欲制破僧隨伴學處，告諸苾芻曰：「汝諸苾芻且未須起，僧伽有少事業。」世尊知而故問，廣說如前。世尊即便問孤迦里迦等四人曰：「汝等實知提婆達多欲破和合僧伽，作破僧伽方便，勸作諍事堅執而住，汝共為伴順邪違正。告諸苾芻曰：『大德！共彼苾芻有所論說，若好若惡』等，乃至非出家人之所應作，廣說如前。」

爾時具壽十力迦攝波，教提婆達多神通道法，當時諸苾芻告十力迦攝波曰：「何故上座教惡人提婆達多神通道法？」十力迦攝答曰：「具壽！我當不知此惡行人，我若知此人惡行，不教神字，何論教通道法？」爾時眾多苾芻告提婆達多曰：「汝得利益供養，悉是上座十力迦攝之德。汝得如是，應往供養十力迦攝。」其大眾作此語方便，以提婆達多往十力迦攝，令教提婆達多捨此惡心，得令行善，為說此事故。時提婆達多告諸苾芻：「彼十力迦攝與我何力？我自日夜常求精進苦行，得第一禪定力，是我自求，不關十力迦攝事。」時提婆達多作此無恩之語，所有神通皆悉退散。時諸苾芻，知提婆達多無恩故神通退散。

爾時諸苾芻有疑，詣世尊所，頂禮佛足白世尊曰：「提婆達多，於十力迦攝無恩故，所有神通皆悉退散。」佛告諸苾芻：「其提婆達多，非是今時無恩，為此失却神通，亦是往昔無恩之語，失却神通，所學之法皆悉退散。汝等諦聽！」佛告諸苾芻：「此波羅痆斯城，昔有國王名曰梵授。時彼城中有一旃茶羅，善明健陀羅呪禁之法，承彼呪力飛騰虛空，詣香山中採得非時奇妙花果，持還城內奉獻國王。王見恭敬心生歡喜，即以聚落賞旃茶羅。爾時南天竺有一摩納婆，為學呪故，往波羅痆斯城，問諸人眾：『誰善呪法？』諸人見問，報摩納婆：『今此國內有旃茶羅，善能治呪。』摩納聞已，便詣旃茶羅處合掌白言：『我今來此奉侍親教。』旃茶羅問曰：『為求何事而云供養？』答曰：『為學呪故。』旃茶羅即說頌曰：

「『明呪不惠人， 以呪換方與，或時得承事， 或復獲珍財；若不如是者， 縱死不傳授。』

「時摩納婆報親教曰：『我無珍物，唯空承事供養，幾時可得此呪？』旃茶羅曰：『十二年中承事供養我者由知得不？』摩納婆為學呪故，一心承事供養，漸至一年。爾時旃茶羅，為親會故，身飲酒醉夜至家中，弟子摩納婆見即作是念：『今親教身醉，我於今夜，可重加親近侍衛。』即與敷設床席，臥著親教得令安隱。爾時親教床上轉動，當即床桄忽折。聞床桄折聲，摩納婆自起，作如是念：『親教床桄摧折，臥不安隱。我於床下脊替床桄，不令墮地。』作此念已，即於床下替桄而著，不令墮地。醉人常法，可有身力，盛者二更醒悟。其親教飲酒多，至於初夜不醒，嘔變變於摩納身上。摩納婆自見身上變吐狼藉，即作是念：『我若為變出言，親教聞已不能得睡。』作此念已，桄下不言默然而住。即至半夜親教醒覺，見摩納婆於床下，身上嘔變極以狼藉，親教即問：『床下是誰？』弟子答曰：『我摩納婆。』親教問曰：『云何在於床下？』弟子即如上總說。親教聞此語已生大歡喜，喚摩納婆子：『我於汝處甚大歡喜，起離於床下，洗浴清淨來，賜汝法。』時摩納婆即洗衣裳平旦來至，親教見已即賜呪法。時弟子依法學得呪已，其弟子為急心故，即作是念：『我得此呪，宜於城中作其呪法自試神通。』念已即騰虛空，往香山取非時花果，來至波羅痆斯，獻奉國內大臣。大臣得已却獻國王，國王問大臣曰：『卿何處得此非時好花？』大臣報曰：『南天竺國摩納婆將來與臣，臣即奉獻大王。彼摩納婆極明呪法，族姓亦大，唯願大王留此呪師摩納婆；用此旃茶羅作勿，此旃茶羅是不淨行，願即趂却，所有聚落迴與摩納婆。』既作語已，爾時國王依臣所請，趂却旃茶羅，安置摩納婆，亦迴聚落訖。其旃茶羅報國王曰：『此摩納婆是我弟子，呪法可過勝我？』時國王問摩納婆：『汝今呪法，可是旃茶羅教不？』時摩納婆答大王曰：『我自苦行一年，日夜不絕求得此法，旃茶羅可虛與我。』時摩納婆無恩於親教故，當即失其呪驗，後所作法皆悉不成。」佛告諸苾芻：「彼摩納婆學得神呪，為無恩故呪力退散，今提婆達多身是也，為無恩故，神通退散。諸苾芻當知：所學法親教不合無恩，自今已後，無恩者獲越法罪。」

爾時世尊從王舍城詣伽耶山，時提婆達多共五百苾芻於人間行。阿闍世王愛樂提婆達多，即與五百車粟，奉上提婆達多，令作路糧，至於中路逢諸苾芻。苾芻問將車人曰：「此是誰車？」車人報曰：「此是阿闍世王奉與提婆達多。」苾芻聞此語已，即至佛所而說其言：「時阿闍世王無智，將五百車粟與提婆達多，以為供養，不與世尊。」世尊告諸苾芻：「其阿闍世王，非是今世無智亦供養無智人，往昔先世亦乃如是。汝等諦聽！乃往古昔東天竺有一村，去村不遠有一林，其林種種花菓茂盛流泉浴池。有五百仙住彼林中，常食自落之菓，及取樹根以為飲食，亦取樹皮以為衣服。爾時有一阿摩菓樹，枝菓垂地極將豐熟。彼五百仙人至於樹邊隨樹乞菓，其樹神心貪悋菓故，不令落地。是時仙眾見菓不落，復留一仙令看所住之處，餘者往於餘樹更重求菓。仙眾去後，有五百賊來至林中，到彼樹邊見菓豐盛，遞相議曰：『我等作何方便食此樹菓？』尊者告曰：『汝等取斧截割此樹，令菓落地，汝等可以食足。』樹神聞尊者此語，心生悲怖悋惜其樹。時樹神搖動其身，菓悉落地，其時賊眾俱共食菓。食菓既已，時仙即至，見樹摧菓悉落盡。仙眾即問彼守林仙人：『今此樹菓是誰食盡？』彼守仙人即以上事具答諸仙。爾時諸仙人即責樹神：『是汝無智憎善愛惡，不與善人果，與惡人果。』」佛告諸苾芻：「昔無智樹神者，今阿闍世王是。賊中尊者，今提婆達多是。此阿闍世王，先時無智施惡人菓，不供養好人，今無智與提婆達多物，不供養清淨苾芻。」

爾時世尊從摩揭陀往至王舍城羯蘭鐸迦竹林園中，與大苾芻同住前後圍遶。爾時提婆達多在王舍城，於人間常行非法不善。是時城內眾人皆往白佛：「是時提婆達多作諸惡不善。」世尊既聞此語告阿難陀曰：「汝將一苾芻隨行，入王舍城街街曲曲，人間若見婆羅門及長者居士，說如是語：『提婆達多及同伴，若作非法罪惡人，不須謗佛法僧。何以故？此人非行佛法行人。』若有人說提婆達多有神通威德，汝報彼：『提婆達多先有神通，今悉退失，無一神驗。』」爾時阿難陀受佛教已，即入王舍城說如上語，若後提婆達多，更作不善惡業，勿更來佛邊恥說其過。

爾時世尊，為慈悲故現其身患。時醫王活命，為佛合煎酥藥，藥名那羅若藥。佛問醫王：「此藥不可思議。」醫王答世尊曰：「實不可思議。」佛復告醫王：「極不可思議。」答曰：「實極不可思議。」世尊復問醫王：「汝可知不？」答曰：「我知，世尊！」佛復告醫王：「汝實不知。」答曰：「我實不知。」佛復告醫王：「何者是不可思議？」答曰：「牛食水草能出甘露，此酥合煎成此妙那羅若藥。」佛復問醫王：「何者極不可思議？」答曰：「佛出於世能說妙法，能令僧眾依教而行，此是極不可思議。」佛復問醫王：「何者是汝可知耶？」答曰：「一切皆歸死，除佛之外無有得脫者。」佛復問醫王：「何者汝實不知？」答曰：「我知人滅，不知去處。」爾時諸苾芻，聞此語已心生疑惑，遞相問曰：「此侍縛迦善解佛意。」

爾時諸苾芻即問世尊：「看此侍縛迦善知佛意？」佛即告諸苾芻：「此侍縛迦非是今世善知佛意，亦前世之中善知佛意。汝等諦聽！」佛告諸苾芻：「往昔一村落中有一長者名曰善有，其家極富，後娶一妻，妊至十月乃生一女，至二十一日，集諸眷屬乞立名字，其眷屬等即與此孩女名曰善行。乃至復生一子，集諸眷屬乞立名字，其眷屬等與名曰善德。其長者作如是念：『我今有子，將諸財寶可往興生。』更作思念：『我若興生，於後多留財物，恐畏我妻用我財却。』作此念已便少留財，自餘貴寶於金瓶中而滿盛之，復以真珠珓珞瓶項蓋其瓶口，將至寒林馬耳樹下，掘坑埋之。別取資財即往興易，至他國所倍加得利，便更娶妻，乃至又誕多子。其前妻子漸為長大，而問母言：『我父何在？』母曰：『承聞汝父今在某城，多饒財貨甚得安寧。汝可往彼，父若見汝應相濟及。』子聞此語便詣父處，入於市內父子相見。父見子面即便識之，喚言：『汝從何來？欲何所至？』其子具陳上事，父知己子將歸住處，告言：『汝實莫向他言為是我子。』至於住處心生怜愛，洗浣衣服重加情念，自餘妻息而問之言：『此是何人？』父言：『此是我友之子。』其餘子等見父加怜，而作是念：『此必是子，侵我等財。』父便作念：『我今宜可與彼財本令還所住。若不如此，自餘子等定有妬心而傷害之。』父復作念：『若與彼財，為其物故，在此親戚恐殺害之。』即作書頌而與其子，作書頌已與子遣還。諸親在道即捉問言：『汝父與何等物？』答曰：『唯與一書。』諸人等曰：『必以方便令彼歸還。』隨意放之。便達本國，見母啟拜，母問：『汝於父邊得何等物？』答曰：『更不得物，唯與此書。』母曰：『汝父欺篾徒獲辛苦。』子言：『我父甚為智慧，實不輕蔑。』即讀其頌思惟句義，而解釋之。既了知已，即詣瓶處方掘取之，將至家中成大富貴。」佛言：「苾芻！過去父者，即我身是。彼其子者，今侍縛迦是。我以方便而教訓之，便知我意；今亦如是。」

爾時侍縛迦而作是念：「如來大金剛體，微少酥膏何以為足？應用二斤。」作是念已，即量取二斤熟酥膏，置佛鉢中。世尊食已而殘少許與諸苾芻，苾芻禮謝世尊。于時提婆達多見此事已，而作是念：「我應食酥。」而問侍縛迦言：「沙門喬答摩蘇食幾多？」侍縛迦答曰：「正有二斤。」告言：「我亦欲食二斤。」侍縛迦曰：「如來世尊大金剛體，所食酥量能使消化，非汝所及。」提婆達多曰：「我今亦是大金剛體，何不能消？」即取二斤而便食之。至明清旦，佛所食酥皆悉消化，侍縛迦持粥來奉世尊，如來即食。提婆達多酥猶在腹，亦食其粥，腹即大痛，旋轉叫喚晝夜不安。阿難陀於自親族心有顧戀，聞其受痛情生悲愍，詣世尊所而白佛言：「提婆達多為多食酥未消喫粥，腹痛不安。」爾時如來即舒百福莊嚴功德千輻輪臂無畏相手，通徹山壁按提婆達多頂，告諸苾芻曰：「我於提婆達多及羅怙羅，心生平等更無有異。提婆達多諸痛苦劇皆悉除滅。」作是語已，時提婆達多眾苦頓除，從死得蘇，即觀其手方知佛臂，而作是念：「此是沙門喬答摩臂。」為提婆達多由無量劫來懷惡毒故，雖知承以佛威得脫劇苦，便作是語：「其悉達多善能學得如是醫療，以因此法能自濟人。」于時四面而出大聲：「如來世尊以誠實語，救提婆達多劇苦痛惱。」提婆達多眾及諸人，聞此聲時無不慶喜，皆共稱讚：「世尊神力不可思議，甚為奇特。」時諸苾芻詣提婆達多處告曰：「佛若不救，當死無疑。」提婆達多曰：「佛知善術，方欲眾人皆隨己故，而作斯法。」諸苾芻曰：「提婆達多勿出此語，宜速默然當自心觀，豈非佛救耶？」提婆達多曰：「何關彼能救我？腹內酥消痛苦自除。」時諸苾芻既聞此語知無恩報，詣世尊所而白佛言：「唯願如來視聽提婆達多。世尊於彼有大慈悲，彼今無恩無報。」

## 根本說一切有部毘奈耶破僧事卷第十四