时间：11/07/2026 11/08/2026
地点：星海禅修中心
主讲：净诚
佛法修行
佛度外道尸利毱多因缘（一）
古印度佛陀时代，外道六师之首的富兰那有一个弟子，名叫尸利毱多，他是王舍城长者树提伽的姊夫，树提伽的父亲原本是另一位外道尼干陀的弟子。当时，佛陀化导众生的教法已广泛流传，树提伽蒙佛的教化，连他的父亲也改信仰佛法，不再向外道六师的弟子们请教义理。树提伽为了要度化尸利毱多，屡次对他说：「佛通达一切智。」他不服气地说：「富兰那也证一切智。」两人为了争论谁证一切智而起争执，树提伽说：「我来为你说明什么是证一切智，你的师父富兰那并非一切智人，他只是以浅薄的智慧诳惑世人，自称有智，实际上只是假装出若有所思的外貌，了达一些小事情，怎能因此而说具有一切种智？」并说偈相劝：
「犹如生盲者，水精以为眼，诳惑小儿等，自称我有目。
彼先自无目，今称我有目，此语不可信，正可诳痴者。
能解因相论，方便诈自显，以此相貌故，诳惑于众人，
相貌近是事，竟何所知晓？」
但是，尸利毱多却对树提伽说：「你被沙门瞿昙的幻术所迷惑，富兰那是一切智者，你不认识他才会诽谤他。富兰那在行住坐卧之间，对于过去、现在、未来三世的事情，都能通达明了。」树提伽见他始终不接受劝谕，就说：「我可以证明富兰那并未通达一切智。」就请富兰那到他家应供。富兰那想：「树提伽的父亲原本也是我的弟子，后来改敬信瞿昙，现在一定是知道瞿昙的不对，重新来皈依我，这可是我的福德招感。」他这样思惟后就应允受请。
到了应供那天，富兰那带领徒众数百千人，又有五百弟子前呼后拥着他前往树提伽的家。
当他快到树提伽的家，突然微笑，尸利毱多连忙问：「您为何微笑呢？」他回答：「我遥见那摩陀河岸，有一只猕猴掉入水中的样子很好笑，所以就笑了。」尸利毱多赞叹：「您的天眼清净，在城内就能遥见千里外，那摩陀河边的猕猴堕入水中。」富兰那得意的率领弟子们，进入树提伽的家中就座。入座后，树提伽把饭覆盖在肉羹上捧给富兰那，富兰那就说：「这饭上面没有肉羹，怎么能吃呢？」树提伽随即搅拌羹饭，告诉尸利毱多：「你的师父尚且无法看出眼前钵中的饭下面有肉羹，怎么可能知道千里外有猕猴掉入河中呢？事实证明他不是一切智人，他只是贪爱名闻以获得利养而已，众生真是愚痴可怜，自己迷惑无知，还来教导他人。」说完，树提伽感叹地说：
「汝师富兰那，颠惑邪倒见，失于智慧灯，住无明闇中，
迷谬自相爱，愚者还相重。释种中最胜，具相三十二，
唯此一切智，更无第一者。」
当下，富兰那羞愧不已，还未吃饱，就低着头离去。然而，尸利毱多却忧愁不乐，他觉得与富兰那是师徒，虽然富兰那粗陋鄙俗，但仍想要帮他雪耻。尸利毱多到富兰那住处，说道：「您不用烦恼，树提伽今日侮辱您，您还可以回得了家，这不足于引以为耻；我若邀请树提伽的师父来我家应供，我将使他只能进得了而无法出得去。」他说完，就前往只桓精舍礼请世尊，他内心谄曲狡诈却假装恭敬，向世尊合掌说：
「我明设微供，愿屈临我家，三界中胜器，愿不见放舍。」
世尊知道他心怀恶意诈现恭敬，感叹地说：
「心怀于二计，外现亲软善，犹如有鱼处，水必有回动。
譬如作璎珞，内铜外涂金，智者观察已，即知非真金。
心有所怀侠，外色必有异，无心尚可知，况复有心者？
纯金色相好，覩者即知真，若以金涂铜，善别知非实。」
虽然世尊明知道尸利毱多诈伪，却以大慈悲心怜悯他，并观察他的善根即将成熟，就默然应允受请。
不知情的尸利毱多想：「世尊若是一切智者，为何不知道我的心意，便接受我的邀请呢？」即说偈：
「何有一切智，而不修苦行，乐着于乐事？不能知我心，
何名一切智？呜呼世愚者，不知其过短，便生功德相。
实无有智慧，横赞叹其德，惑着相好扇，称誉遍世界。」
他回到家，摆设供具，在饭中加上毒药，并在家中的中门内挖一个大深坑，坑中盛满伽陀罗炭，使得燃烧时不会冒出烟，又用灰土洒在上面，再铺上草堆掩人耳目。他的妻子好奇地问他：「你为什么要如此辛苦做这些？」他回答：「我要毒害我的怨家。」他的妻子问：「谁是你的怨家？」他说：
「好乐着诸乐，怖畏苦恼事，不修诸苦行，欲求于解脱，
喜乐甘肴饍，又勇行辩说，释中种族子，此是我大怨。」
他的妻子一听，随即劝他：「你应该放下愤恨之心，我曾在弟弟树提伽的家中见过佛陀这位调御大丈夫，你为何对他心生怨恼？」并相劝：
「彼牟尼能忍，断除嫌恨相，又灭慢贡高，舍离于鬪诤，
于彼生怨者，谁应可为亲？观彼大人相，无有瞠害心，
常出柔软音，先言善慰问，其鼻圆且直，无有诸洼曲，
直视不回顾，亦不左右眄，言又不麤犷，恶口而两舌，
和颜无瞠色，亦复不暴恶，言无所伤触，亦不使忧恼，
云何横于彼，生于瞠毒相？面如秋满月，目如青莲敷，
行如师子王，垂臂过于膝，身如真金山，汝值如是怨，
恶道悉空虚，若无此怨者，世间极大苦，三恶道充满。」
然而，他不但不接受妻子的劝告，又想：「她一定是疼爱弟弟，与他同伙，我可要看牢她，要不然，恐怕将我的话泄露给别人。」他这么想后，就将妻子关在一间幽室内。然后派人召唤尼干陀徒众：「你们现在可以来我家，我将为你们消除怨气，我已布置好火坑、毒饭要害佛陀。」这些尼干陀徒众曝晒于烈日下，又于身体四方燃火，身上焦黑得好像灰炭，他们互相邀约，前往尸利毱多家中。他的家白净鲜洁，就像是高大的贵咤迦树，尼干陀徒众到了他家的楼上，有如一群乌鸦，又像是一群丑陋的拘翅罗鸟、黑蜂，围绕着贵咤迦树欢喜雀跃，他们还说：「我们今天就要观看瞿昙沙门被火烧的样子，就算火烧不死，毒饭也会毒死他。」说完后，都欢喜地大笑。尸利毱多派人，前往佛的住处，禀白：「已到了应供的时间，斋饭已备妥。」自己就上高楼与富兰那共同商量加害佛的事。
这时，尸利毱多家的住宅神忧愁哭泣地说：「佛是三界之尊，为何那些人起恶心要加害佛？如今我已无活路可走，因为佛是三界中无上至尊，却在此丧命，这种害佛的恶名必然会流布世间，诸神必定会取笑我是恶人，我要如何活下去？佛往昔修行为菩萨时，为怜愍众生，不惜布施一切的财物、身体、手足，今日又怎会爱恋色身而不舍？佛于现世为众生修苦行六年，日食一麻一米，身体羸弱到瘦骨嶙峋，为何那些人要对佛起恶逆之心？」随即说偈：
「如来行苦行，六年自干燋，作是难苦业，为诸众生故。
如斯悲愍者，云何欲加害？」
同时，尸利毱多所派遣的人，到了只桓精舍的竹林，向佛禀白：「世尊！应供的食物都备妥了，正是应供的时间。」世尊以大悲心为利益众生之故，挥手叹道：「尸利毱多，你因过去世供养诸佛，解脱的善根因缘成熟，今日将如实了知真谛，为何派遣使者来作此颠倒之事？准备以火坑、毒饭加害我。为何以此极恶毒的事来催唤我？这实在是非理的行为。」并说偈：
「我于昔日时，六年行苦行，为诸众生故，作此诸难事。
众生今云何，反欲见毁害？咄哉极愚痴，盲无慧目者，
作是非法事，横欲加恼害。我念诸众生，过于慈父母，
云何于我所，而生残害心？今日时以到，诸佛之常法，
为众生真济，如医欲救病，种种加毁骂，犹故生忍心，
我今亦如医，往诣于彼家。何故而往彼？大悲之所逼。
如人得鬼病，心意不自在，加毁骂呪师；为治鬼病故，
亦不责病者。今此诸众生，烦恼鬼在心，愚痴不分别，
横欲加毁害。我今亦如是，但除烦恼鬼，不应责彼人。」
接着，世尊从座而起，外现不悦，说：
「阿难持衣来，罗睺罗取鉢，难陀汝亦去，速疾唤比丘，
不得复停止，宜应速疾往，彼尸利毱多，今急待教化。
我住毒蛇身，为度众生故，我今畜是怨，为益彼众生。」（待续）
Date: 11/07/2026 11/08/2026
Location: Star Ocean Meditation Center
Teacher: Jason
Dharma Talk
The Karmic Conditions of the Buddha Converting the Heterodox Śrīgupta (Part I)
In ancient India during the time of the Buddha, among the six leaders of heterodox teachers, Pūraṇa had a disciple named Śrīgupta. He was the brother-in-law of the elder Śrutika in Rājagṛha. Śrutika’s father had originally been a disciple of another heterodox teacher, Nirgrantha. At that time, the Buddha’s teaching had spread widely, and Śrutika, having received the Buddha’s guidance, led even his father to abandon heterodox views and take refuge in the Dharma. Śrutika repeatedly told Śrīgupta, “The Buddha has attained omniscience.” Śrīgupta disagreed, saying, “Pūraṇa has also attained omniscience.” They argued over this, and Śrutika explained that Pūraṇa only deceived the world with shallow wisdom and could not be considered truly omniscient, and recited verses to admonish him:
“Like one born blind, taking crystal for eyes,
Deceiving children, claiming ‘I can see.’
He himself has no sight, yet says he has;
Such words deceive only the foolish.
Able to speak of causes and appearances,
Feigning skill to display himself,
With such outward signs deceiving the crowd—
What does he truly know?”
Śrīgupta replied that Śrutika had been deluded by the ascetic Gautama’s illusion, and that Pūraṇa was truly omniscient, able to know past, present, and future. Seeing he would not be persuaded, Śrutika invited Pūraṇa to his house for an offering to prove otherwise. Pūraṇa, thinking Śrutika’s family had returned to him, gladly accepted.
On the day of the offering, Pūraṇa came with vast numbers of followers and five hundred close disciples.
As he approached, he suddenly smiled. Asked why, he claimed to see a monkey falling into the Narmadā River from afar. Śrīgupta praised his vision. But upon arriving and being served food, Pūraṇa failed to perceive meat hidden beneath the rice. Śrutika exposed him, showing he could not even perceive what was before him, much less distant events, and declared him not omniscient but merely seeking fame and gain. He then recited:
“Your teacher Pūraṇa, deluded in false views,
Lost the lamp of wisdom, dwelling in darkness.
Confused and self-loving, fools honor him;
But among the Śākya, the supreme one alone,
With thirty-two marks, is truly omniscient.”
Pūraṇa, ashamed, departed. Śrīgupta, however, though troubled, sought to avenge his teacher. He plotted to invite the Buddha and harm him. He went to Jetavana, feigning respect, and invited the Buddha with deceitful intent.
The World-Honored One, knowing his duplicity, spoke verses comparing false appearance to gilded copper, yet out of great compassion, accepted the invitation, seeing his roots of goodness nearing maturity.
Śrīgupta, doubting the Buddha’s omniscience, recited verses mocking him, then returned home and prepared poisoned food and a concealed fire pit. When his wife questioned him, he declared his intent to harm his enemy—the Buddha. She urged him to abandon hatred and praised the Buddha’s virtues in verse, describing his compassion, dignity, and purity.
Śrīgupta refused her counsel, confined her, and summoned heterodox followers, boasting of his plan. They gathered joyfully, anticipating the Buddha’s destruction. He then sent a messenger to invite the Buddha at the appointed time.
The household deity, seeing this, wept in sorrow, lamenting that beings would attempt to harm the Buddha, the supreme one of the three realms, and recited verses in grief.
Meanwhile, the messenger reached the Bamboo Grove and informed the Buddha. The Buddha, out of great compassion, declared that Śrīgupta’s past merit had ripened and that he would soon realize truth, though now acting in delusion. He spoke verses likening himself to a physician treating afflicted beings, bearing harm without anger, and resolving to go to Śrīgupta’s house out of compassion.
Then the World-Honored One rose and instructed Ānanda, Rāhula, Nanda, and the bhikṣus to prepare to go swiftly, saying that Śrīgupta urgently awaited transformation, and that even hostility would be turned into benefit for sentient beings. (To be continued)
