諸經要集 17.19

17.19

又優婆塞五戒相經云。佛在支提國跋陀羅婆提邑。是處有惡龍。名奄羅婆提陀。兇暴害人。無人得到其處。象馬無能近者。乃至諸鳥不得過上。秋穀熟時並皆破滅。時有長老莎伽陀羅漢比丘。遊行支提國。漸到跋陀羅婆提邑。過是夜已。晨朝著衣持鉢入村乞食。時聞此邑有惡龍。兇暴害人。鳥獸及破滅秋穀。聞已乞食。到菴婆提羅龍住處。眾鳥樹下敷座具大坐。龍聞衣氣即發瞋恚。從身出煙。長老莎伽陀。即入三昧。以神通力身亦出煙。龍倍瞋恚。身上出火。莎伽陀復入火光三昧身亦出火。龍復雨雹。莎伽陀即變雹作釋俱餅髓餅等。龍復放霹靂。莎伽陀變作種種歡喜丸。龍復雨弓箭刀矟。莎伽陀即變作優鉢羅華。波頭摩華等。龍復雨毒蛇蜈蚣土虺蚰蜒。莎伽陀即變作優鉢羅華瓔珞。瞻蔔華瓔珞等。如是等。龍所有勢力盡現。向莎伽陀。皆不能勝即失威力光明。莎伽陀知龍力盡不能復動。即變作細身。從龍兩耳入從兩眼出。兩眼出已從鼻入。從口中出。在龍頭上。往來經行不傷龍身。爾時龍見如是事已。心即大驚怖毛豎。合掌向莎伽陀言。我歸依汝。莎伽陀答言。汝莫歸依我。當歸依我師佛。龍答言。我從今歸依三寶。知我盡形作佛優婆塞。是龍受三自歸。作佛弟子已。更不復作如先兇惡事。諸人及鳥獸皆得到所。秋穀不傷。名聲流布。諸國皆知長老莎伽陀能降惡龍。折伏令善。因莎伽陀名聲流布。諸人皆作食。傳爭請之。是中有一貧女人。信敬請得莎伽陀。是女為辦蘇乳糜食之。女人念思惟。是沙門噉是蘇乳糜。或當冷發。便取似水色酒。持與莎伽陀。莎伽陀不看便取。飲已為說法便去。過向寺中。爾時酒勢便發。近寺門邊不覺倒地。僧伽梨衣。漉水囊。鉢杖等。各在一處。身在一處。醉無所覺知佛與阿難。行到是處見是比丘。知而故問阿難。此是何人。答言。世尊。此是長老莎伽陀。佛即語阿難。是處為我敷座辦水集僧。阿難受教。敷座辦水集僧。已白佛言。眾僧已集。佛自知時。佛即洗足。問諸比丘。汝等曾見聞。有龍名菴婆羅提陀匈暴惡害。先無有人到其住處。乃至鳥獸無能到上。秋穀熟時破滅諸穀。莎伽陀能折伏令善。鳥獸得到泉上下。是中有見聞者言聞。佛語諸比丘。於汝意云何。此善男子莎伽陀。今能折伏蝦蟇不。答言。不能。佛言。聖人飲酒。尚如是失。何況凡夫。如是過罪皆由飲酒。今從自後。若言我是佛弟子者。不得飲酒。乃至小草頭一滴。亦不得飲。佛種種呵責飲酒過失已。依律因此比丘便制不飲酒戒。問曰。未審天上有酒味不。答曰。無實麴米所造之酒。但有業化所作酒也。故正法念經云。彼夜摩天男。共天女眾。入池遊戲同飲天酒。離於醉過。現樂功德。味觸色香。皆悉具足其中。諸天有以珠器而飲酒者。受用蘇陀之食。色觸香味皆悉具足。彼如是念此水為酒。令我得飲。即於念時皆是天酒。離於醉過。天既飲之增長勝樂。善業力故心生歡喜。然彼諸天。自業力故如是受樂。有鳥名為常樂。見彼諸天在歡喜河。而飲酒故。為說偈言。

Furthermore, the Upāsakapañcaśīla-sūtra states: The Buddha was in the country of Ceti, in the town of Bhadravatī. In that place there was a wicked nāga named Ambaratītha, who was fierce and cruel and harmed people. No person could reach that place, nor could elephants or horses approach it; even the birds could not fly above it. When the autumn grains ripened, they were all destroyed. At that time, there was an elder arhat bhikṣu named Svāgata wandering through the country of Ceti, who gradually reached the town of Bhadravatī. After that night had passed, in the early morning he put on his robes, took his bowl, and entered the village to beg for food. At that time, he heard that this town had a wicked nāga that was fierce and cruel, harmed people, birds, and beasts, and destroyed the autumn grains. Having heard this, he begged for food and went to the dwelling place of the nāga Ambaratītha. Beneath the trees of numerous birds, he spread his sitting mat and sat down cross-legged. When the nāga smelled the scent of his robes, it immediately gave rise to wrath and emitted smoke from its body. The elder Svāgata then entered samādhi, and through his supernatural power his body also emitted smoke. The nāga became doubly enraged and emitted fire from its body. Svāgata again entered the fire-light samādhi, and his body also emitted fire. The nāga then rained down hailstones; Svāgata immediately transformed the hailstones into śaṣkulī cakes, marrow cakes, and the like. The nāga then unleashed claps of thunder; Svāgata transformed them into various modaka sweets. The nāga then rained down bows, arrows, knives, and spears; Svāgata immediately transformed them into utpala flowers, padma flowers, and the like. The nāga then rained down venomous snakes, centipedes, vipers, and house centipedes; Svāgata immediately transformed them into garlands of utpala flowers, garlands of campaka flowers, and the like. In this manner, all the powers possessed by the nāga were completely manifested toward Svāgata, yet none could prevail, and it immediately lost its majesty, power, and radiance. Svāgata, knowing that the nāga's strength was exhausted and it could no longer stir, then transformed himself into a minute body. He entered through both of the nāga's ears and emerged from both of its eyes; having emerged from both eyes, he entered through its nose and emerged from its mouth. Atop the nāga's head he paced back and forth in walking meditation without harming the nāga's body. At that time, when the nāga saw such things, its mind was greatly terrified and its hairs stood on end. It joined its palms toward Svāgata and said: “I take refuge in you.” Svāgata answered: “Do not take refuge in me; you should take refuge in my teacher, the Buddha.” The nāga replied: “From now on I take refuge in the Triratna; know that for the rest of my life I will be a lay disciple of the Buddha.” After this nāga received the three refuges and became a disciple of the Buddha, it never again committed such fierce and evil acts as before. People, birds, and beasts could all reach the place, and the autumn grains were unharmed. His reputation spread far and wide; all countries came to know that the elder Svāgata was able to subdue the wicked nāga and bend it to goodness. Because Svāgata's reputation spread far and wide, people all prepared food and vied with one another to invite him. Among them was a poor woman who, with faithful reverence, succeeded in inviting Svāgata. This woman prepared ghee milk-gruel for him to eat. The woman thought: “The śramaṇa has eaten this ghee milk-gruel; perhaps a cold ailment will arise.” She then took some liquor that looked like water in colour and offered it to Svāgata. Svāgata took it without looking. After drinking it, he preached the Dharma for her and then left. While proceeding toward the monastery, the intoxicating effect of the liquor flared up. Near the monastery gate, he collapsed to the ground without realizing it. His saṅghāṭī robe, water strainer, bowl, staff, and so forth were each in a different place, and his body was in another place, drunk and insensible. The Buddha, walking to that place with Ānanda, saw this bhikṣu. Knowing full well, he deliberately asked Ānanda: “Who is this person?” He answered: “Bhagavat, this is the elder Svāgata.” The Buddha then said to Ānanda: “Spread a seat for me here, prepare water, and assemble the saṅgha.” Ānanda received the instruction, spread the seat, prepared water, and assembled the saṅgha. Having done so, he said to the Buddha: “The saṅgha is already assembled; the Buddha himself knows the proper time.” The Buddha then washed his feet and asked the bhikṣus: “Have you ever seen or heard that there was a nāga named Ambaratītha who was fierce, wicked, and harmful, whose dwelling place no person could previously reach, nor could even birds or beasts reach above it, and when the autumn grains ripened, it destroyed all the crops; yet Svāgata was able to subdue it and bend it to goodness, so that birds and beasts could reach above and below the spring?” Among them were those who had seen or heard it, and they said: “We have heard.” The Buddha said to the bhikṣus: “What do you think? Can this good man Svāgata now subdue even a frog?” They answered: “He cannot.” The Buddha said: “If even a noble one suffers such a loss from drinking liquor, how much more so an ordinary person! Such transgressions all arise from drinking liquor. From now on, anyone who says, ‘I am a disciple of the Buddha,’ must not drink liquor, even a single drop on the tip of a blade of grass; they must not drink it.” After the Buddha had rebuked the faults of drinking liquor in various ways, in accordance with the Vinaya, he laid down the precept against drinking liquor on account of this bhikṣu. Question: It is not yet known whether there is the taste of liquor in the heavens. Answer: There is no real liquor made from yeast and grain; there is only liquor produced by the transformation of karma. Thus the Saddharmasmṛtyupasthāna-sūtra says: Those male devas of the Yāma heaven, together with the assembly of female devas, enter the ponds to sport and together drink heavenly liquor. Free from the fault of drunkenness, they manifest pleasurable virtues; the tastes, tangibles, colours, and fragrances are all fully complete therein. Some devas drink liquor using jewelled vessels, enjoying food of amṛta, fully endowed with colour, tangibles, fragrance, and taste. When they think, “May this water become liquor so that I may drink it,” at the very moment of thought it is all heavenly liquor, free from the fault of drunkenness. When the devas drink it, their superior joy increases; by the power of wholesome karma, joy arises in their minds. However, those devas experience pleasure in this way because of their own karmic power. There is a bird named Ever-Joyful. Seeing those devas drinking liquor in the River of Joy, it spoke a verse for them: