2012年2月13日 星期一

雜阿含-311

张大千 漠高窟唐人菩萨像

四一三(三一一)富樓那;M.145教富樓那經;s.35.88;《根本說一切有部毘奈耶藥事》(T24,11c);佛說滿願子經(T02, 502c)

1.

如是我聞:一時,佛住舍衛國祇樹給孤獨園。


2.為我說法

爾時、尊者富樓那來詣佛所,稽首禮足,退住一面。白佛言:善哉世尊!為我說法。我坐獨一靜處,專精思惟,不放逸住,乃至自知不受後有。


3.欣悅...去涅槃遠

佛告富樓那:善哉!善哉!能問如來如是之義。諦聽,善思,當為汝說。若有比丘,眼見可愛、可樂、可念、可意、長養欲之色,見已欣悅、讚歎、繫著,欣悅、讚歎、繫著已歡喜,歡喜已樂著,樂著已貪愛,貪愛已阨礙。歡喜、樂著、貪愛、阨礙故,去涅槃遠。耳、鼻、舌、身、意,亦如是說。


4.不欣悅...漸近涅槃

富樓那!若比丘眼見可愛,(可)樂、可念、可意、長養欲之色,見已不欣悅、不讚歎、不繫著,不欣悅、不讚歎、不繫著故不歡喜,不歡喜故不深樂,不深樂故不貪愛,不貪愛故不阨礙。不歡喜、不深樂、不貪愛、不阨礙故,漸近涅槃。耳、鼻、舌、身、意,亦如是說。


5.汝欲何所住?

佛告富樓那:我已略說法教,汝欲何所住?富樓那白佛言:世尊!我已蒙世尊略說教誡,我欲於西方輸盧那人間遊行。


6.忍辱

1)好罵、毀辱者,當如之何?

佛告富樓那:西方輸盧那人,兇惡、輕躁、弊暴、好罵。富樓那!汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者,當如之何?富樓那白佛言:世尊!若彼西方輸盧那國人,面前兇惡、訶罵、毀辱者,我作是念:彼西方輸盧那人,賢善、智慧,雖於我前,兇惡、弊暴、好罵、毀辱我,猶尚不以手石而見打擲。

2)以手石打擲者,當如之何?

佛告富樓那:彼西方輸盧那人,但兇惡、輕躁、弊暴、罵辱,於汝則可脫,復當以手石打擲者,當如之何?富樓那白佛言:世尊!西方輸盧那人,脫以手石加於我者,我當念言:輸盧那人賢善、智慧,雖以手石加我而不用刀杖。

3)彼人脫以刀杖而加汝者,復當云何?

佛告富樓那:若當彼人脫以刀杖而加汝者,復當云何?富樓那白佛言:世尊!若當彼人脫以刀杖而加我者,當作是念:彼輸盧那人賢善、智慧,雖以刀杖而加於我,而不見殺。

4)彼人脫殺汝者,當如之何?

佛告富樓那:假使彼人脫殺汝者,當如之何?富樓那白佛言:世尊!若西方輸盧那人脫殺我者,當作是念:有諸世尊弟子,當厭患身,或以刀自殺,或服毒藥,或以繩自繫,或投深坑。彼西方輸盧那人,賢善、智慧,於我朽敗之身,以少作方便,便得解脫。

5)汝善學忍辱

佛言:善哉!富樓那!汝善學忍辱,汝今堪能於輸盧那人間住止。汝今宜去,度於未度,安於未安,未涅槃者令得涅槃。


7.作禮而去

爾時、富樓那聞佛所說,歡喜隨喜,作禮而去。


8.建立五百僧伽藍

爾時、尊者富樓那,夜過晨朝,著衣持缽,入舍衛城乞食。食已還出,付囑臥具,持衣缽,去至西方輸盧那人間遊行。到已,夏安居,為五百優婆塞說法,建立五百僧伽藍,繩床、臥褥、供養眾具,悉皆備足。三月過已,具足三明。即於彼處入無餘涅槃。


I.去涅槃遠

[經文] 若有比丘,眼見可愛、可樂、可念、可意、長養欲之色,見已欣悅、讚歎、繫著,欣悅、讚歎、繫著已歡喜,歡喜已樂著,樂著已貪愛,貪愛已阨礙。歡喜、樂著、貪愛、阨礙故,去涅槃遠。

[論說] 有二種法,更互相違:一者、煩惱,二者、涅槃。是故安住雜染法已,即便隨順後有而轉;若於後有隨順轉時,當知說名去涅槃遠T30,825b

[參考] cf.cs215


II.兇惡、輕躁、弊暴、好罵、毀辱

[經文] 佛告富樓那:西方輸盧那人,兇惡、輕躁、弊暴、好罵。富樓那!汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者,當如之何?

[論說] 復有六種鄙碎士夫補特伽羅鄙碎行相:一者、性多忿恚;二者、所作不思;三者、樂逼惱他;四者、若苦所觸,便發不實麤惡語言;五者、或發真實能引無義麤惡語言;六者、因此展轉發起無量差別惡言,非但少詞而生喜足。T30,825b


III.汝善學忍辱

[經文] 佛言:善哉!富樓那!汝善學忍辱,汝今堪能於輸盧那人間住止。汝今宜去,度於未度,安於未安,未涅槃者令得涅槃。

[論說] 由二因緣,諸出家者力勵受行,速疾能證沙門義利,諸未信者令生淨信,其已信者倍令增長。何等為二?一者、忍辱,二者、柔和。言忍辱者,謂於他怨終無返報;言柔和者,謂心無憤,性不惱他。T30,825b


IV.富樓那

[參考] 此經與中阿含9七車經為不同人。

1.雜阿含311經:Punna, Punnaka

1)http://www.palikanon.com/english/pali_names/pu/punna.htm

He was born in the family of a householder of Suppāraka in the Sunāparanta country. When he was grown up, he went with a great caravan of merchandise to Sāvatthi where, having heard the Buddha preach, he left the world and joined the Order. He won favour by attention to his duties. One day he asked the Buddha for a short lesson so that, having learnt it, he might go back to dwell in Sunāparanta. The Buddha preached to him the Punnovāda Sutta. So Punna departed, and, in Sunāparanta, he became an arahant. There he won over many disciples, both male and female, and having built for the Buddha a cell out of red sandalwood (Candanāsālā), he sent him a flower by way of invitation. The Buddha came with five hundred arahants, spent a night in the cell, and went away before dawn.

Ninety one kappas ago, when there was no Buddha alive, Punna was a learned brahmin, and later became a hermit in Himavā. Near his abode a Pacceka Buddha died, and at the moment of his death there appeared a great radiance. The ascetic cremated the body and sprinkled scented water on the pyre to extinguish the flames. A deva, witnessing the event, prophesied his future greatness. His name throughout his many lives was Punna or Punnaka. Thag. vs. 70; ThagA.i.156 ff.; Ap.ii.341.

In Sunāparanta he first lived at Ambahatthapabbata, but, on being recognised by his brother, he went to Samuddagiri vihāra, where was a magnetised walk which none could use. The waves of the sea breaking made great noise, and, in order to help him to concentration, Punna caused the sea to be quiet. From there he went to Mātulagiri, where the incessant cries of birds disturbed him; he finally went to Makulakagāma. While he was there, his brother Cūla Punna, with five hundred others, sailed in a trading ship, and, before embarking, he visited Punna, took the precepts from him, and asked for his protection during the voyage. The ship reached an island where red sandalwood grew; with this the merchants filled the ship, and the spirits of the island, angered by this, raised a great storm and appeared before the sailors in fearful forms. Each merchant thought of his guardian deity and Cūla Punna of his brother. Punna, sensing his brother's need, travelled through the air to the ship, and, at sight of him, the spirits disappeared. In gratitude for their deliverance, the merchants gave to the Elder a share of their sandalwood. It was with this material that the Candanasālā, above referred to, was built.

Kundadhāna was the first among the arahants to be chosen to accompany the Buddha to Sunāparanta. Sakka provided five hundred palanquins for the journey, one of which was empty. This was subsequently taken by the ascetic Saccabandha, whom the Buddha converted and ordained on the way. On his return journey, the Buddha stopped at the river Nammadā, and was entertained there by the Nāga king. MA.ii.1014 ff.; SA.iii.14ff.; KhA.149.b.

2)摩訶僧祇律,卷23T22,415c

時居士邠坻以十八億金買地,十八億金作僧房舍,十八億金供養眾僧,合五十四億金。是居士方欲更興供養故,遣富樓那入海採寶。佛威神護念故,四大天王帝釋及梵天王衛護此人,往還七反,大獲珍寶,不遭留難。富樓那白邠坻言:唯願居士聽我出家。居士即許,將至佛所,頭面禮足,却住一面,白佛言:此人欲出家,唯願世尊哀愍度脫!佛即度之。既出家已,白佛言:世尊!唯願為我略說教誡,我欲到輸那國土,如說修行。佛即為隨順教誡,如綖經中廣說。富樓那受教誡已,到輸那國。彼國中有一長者,名曰闥婆,為立栴檀房。此中應廣說億耳因緣,乃至求請出家。富樓那度令出家,作沙彌,乃至七年眾僧難得,不得受具足。七年已,闥婆作栴檀房成,莊挍嚴飾,廣請眾僧施設供養,以房施富樓那。爾時眾僧通持律十人,富樓那因僧集故,與億耳受具足。

3)根本說一切有部毘奈耶藥事,卷3T24,10a:富羅那的故事。

4)根本說一切有部毘奈耶藥事,卷3T2411c

爾時,世尊與無量百千苾芻眾會說法,見給孤獨長者將圓滿商主,來詣佛所。見已,告諸苾芻:此給孤獨長者將無價寶,以奉於我。於佛法中,度眾生寶,無過此也。給孤獨長者與圓滿商主頂禮世尊足已,退坐一面,而白佛言:此是圓滿商主,樂欲善說法中出家,得受近圓,成苾芻性。唯願世尊令其出家,受於學處。世尊爾時默然許之。是時世尊告圓滿商主:善來苾芻!汝應修行梵行!世尊言已,圓滿即時鬚髮自落,猶如七日先剃髮者。僧伽低衣自然著身,執持瓶鉢,威儀具足,如百歲苾芻無異。

2.七車經所說為說法第一:滿慈子

1) Punna Mantānīputta Thera

He belonged to a brahmin family of Donavatthu near Kapilavatthu. His mother was Mantānī, sister of Aññākondañña. While the Buddha was at Rājagaha, whither he had gone after preaching the Dhammacakkappavattana Sutta, Aññākondañña went to Kapilavatthu and ordained Punna. Kondañña then returned to Rājagaha, whence, having taken leave of the Buddha, he retired to live on the banks of the Chaddantadaha. But Punna remained in Kapilavatthu, intent on his practices, and soon after became an arahant. He gathered round him five hundred clansmen who all became monks, and he taught them the ten bases of discourse (dasa kathāvatthūni), which he himself had learnt, and they became arahants. When they wished to visit the Buddha, Punna sent them on in advance to Rājagaha, asking them to pay homage to the Buddha in his name. Later, when the Buddha came from Rājagaha to Sāvatthi, Punna visited him and was taught the Dhamma in the Buddha's own Gandhakuti. Sāriputta, hearing of the fame of Punna, wished to meet him, and went to Andhavana, where Punna was spending his siesta. Sāriputta questioned him on the seven acts of purity, and Punna answered him. The two monks found great joy in each other's words. The interview with Sāriputta is given in the Rathavinīta Sutta (M.i.146 ff.). Buddhaghosa, says (MA.i.362) that the two Elders had many things in common.

Later, the Buddha declared Punna to be pre-eminent among those who preached the Dhamma. (A.i.23; S.ii.156)

In the time of Padumuttara Buddha, Punna was born in a rich brahmin family of Hamsavatī, before the birth of the Buddha. When grown up, he one day visited the Buddha, and as he sat on the edge of a large crowd, hearing him preach, the Buddha declared one of his monks pre eminent among preachers, and Punna, wishing for a like honour under a future Buddha, paid great homage to Padumuttara. (ThagA.i.37 ff )

In the Anguttara Commentary (AA.i.113 ff), however, we are told that in the time of Padumuttara Buddha, Punna was named Gotama and was expert in the Vedas. But he found no solace in the teaching of the Vedas and became an ascetic with a following of eighteen thousand Jatilas, all of whom, under his guidance, developed great iddhi powers. Punna was already old when Padumuttara attained Enlightenment. One day the Buddha visited Gotama's hermitage, and Gotama and his disciples entertained him to a meal. Afterwards the Buddha wished his chief disciple Mahādeva to come to the hermitage with one hundred thousand monks; this he did, and the ascetics provided flowers for their seats. For seven days the Buddha and his monks remained in trance on their seats, at the end of which period the Buddha asked the most pre eminent preacher to render thanks. At the conclusion of the sermon, all except Gotama became arahants. Gotama wished to gain pre eminence in preaching under a future Buddha, and Padumuttara proclaimed that his wish would find fulfilment. The Apadāna (Ap.i.38, quoted at ThagA.i.362) contains yet another version, according to which Punna's name in the time of Padumuttara was Sunanda.

Besides the Rathavinīta Sutta mentioned above (n. 1), which bears testimony to Punna's skill as a preacher, another Sutta, of the Samyutta Nikāya (S.iii.105f.; according to ThagA.ii.124, Ananda became a sotāpanna after hearing a sermon by Punna), represents Ananda as saying to the assembled monks that Punna was of great help to himself and others when they were yet novices; Punna had preached to them on causation, and they were able to understand the Doctrine because of his skilful exposition.

It is, perhaps, this Punna who is identified with the gate keeper (dovārika) of the Kurudhamma Jātaka (J.ii.381) and with one of the seven brothers of the Bhisa Jātaka (J.iv.314). The Mahāvastu (iii.382) contains twenty verses attributed to Pūrna Maitrayānīputra.

2)雜阿含經,卷16T02, 115b:尊者富樓那與眾多比丘於近處經行。皆是辯才善說法者。

3)佛說阿羅漢具德經,卷1T02, 831a:復有聲聞於大眾中能說妙法。富樓那彌多羅尼子苾芻是。

4)薩婆多毘尼毘婆沙,卷3T23, 522a:富樓那四辯第一。



雜阿含311

佛說滿願子經T02, 502c

根本說一切有部毘奈耶藥事T24,11c

1.

如是我聞:一時,佛住舍衛國祇樹給孤獨園。

聞如是。一時佛遊摩鳩羅無種山中。與大比丘俱。比丘五百。


2.為我說法

爾時、尊者富樓那來詣佛所,稽首禮足,退住一面。白佛言:「善哉世尊!為我說法。我坐獨一靜處,專精思惟,不放逸住,乃至自知不受後有」。

爾時賢者邠耨。晡時從宴坐起往詣佛所。偏袒右肩右膝著地。稽首足下叉手白佛。善哉世尊。為我且講要法。我當奉行令身長夜安隱無極。

爾時具壽圓滿。頂禮佛足。退坐一面。白佛言。唯願世尊。為我善說法要。令我從佛。聞其法要。使我獨住於寂靜處。不復放逸。一心懃修。得安隱住。是故我今捨除家室。正信出家。剃除鬚髮。被服袈裟。修其梵行。於現法中。證獲通智。我生已盡。梵行已立。所作已辦。不受後有。

3.欣悅、讚歎、繫著、歡喜、樂著、貪愛、阨礙故,去涅槃遠

佛告富樓那:「善哉!善哉!能問如來如是之義。諦聽,善思,當為汝說。若有比丘,眼見可愛、可樂、可念、可意、長養欲之色,見已欣悅、讚歎、繫著,欣悅、讚歎、繫著已歡喜,歡喜已樂著,樂著已貪愛,貪愛已阨礙。歡喜、樂著、貪愛、阨礙故,去涅槃遠。耳、鼻、舌、身、意,亦如是說。

佛言。諦聽善思念之。邠耨應唯然世尊。佛告邠耨。目見好色可眼之物。所可愛樂貪欲之。耳貪好聲。鼻識好香。舌知美味。身著細滑更樂可意。愛於所欲慕於貪求。假使比丘欣樂然可心處其中已貪住則樂迷惑。從是致患憂惱之慼。假使邠耨比丘。目見色者。可眼之物不以歡樂。心不處中惱患則除。耳鼻口身意亦復如是。


作是語已。世尊告曰。善哉善哉。如汝所請。得聞法要。乃至不受後有。是故圓滿汝當諦聽。善思念之。我為汝說。既有眼識。了知於色。可愛光彩。是悅意事。與欲相應。令人愛著。如是諸欲。苾芻見已。便起樂欲。讚歎愛著。由此便生喜愛之心。有喜愛已。即起貪心。由貪心故。與欲和合。由喜貪相應故。遠離涅槃。圓滿。既有耳識。了知於聲。鼻識知香舌識知味。身識知觸心識知法。可愛光彩。廣說如上。乃至遠離涅槃。

4.不欣悅、不讚歎、不繫著、不歡喜、不深樂、不貪愛、不阨礙故,漸近涅槃

富樓那!若比丘眼見可愛,(可)樂、可念、可意、長養欲之色,見已不欣悅、不讚歎、不繫著,不欣悅、不讚歎、不繫著故不歡喜,不歡喜故不深樂,不深樂故不貪愛,不貪愛故不阨礙。不歡喜、不深樂、不貪愛、不阨礙故,漸近涅槃。耳、鼻、舌、身、意,亦如是說」。


圓滿。有眼了知於色。可愛光彩。是悅意事等。如前說者。能不染著。即近涅槃。

5.汝欲何所住?

佛告富樓那:我已略說法教,汝欲何所住?富樓那白佛言:世尊!我已蒙世尊略說教誡,我欲於西方輸盧那人間遊行。

是為粗舉要法。佛之教誨以誡勅汝。今欲所遊。邠耨白佛。唯然世尊。有一國名首那和蘭(晉曰所聞欲勝)。欲遊彼國。

此要略法。我為汝說。汝今意樂欲何所住圓滿答曰。我今聞佛要略法義。樂欲於彼輸那鉢羅得伽國而住。

6.忍辱

汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者,當如之何?

佛告富樓那:「西方輸盧那人,兇惡、輕躁、弊暴、好罵。富樓那!汝若聞彼兇惡、輕躁、弊暴、好罵、毀辱者,當如之何」?富樓那白佛言:「世尊!若彼西方輸盧那國人,面前兇惡、訶罵、毀辱者,我作是念:彼西方輸盧那人,賢善、智慧,雖於我前,兇惡、弊暴、好罵、毀辱我,猶尚不以手石而見打擲」。

佛言。彼國凶惡志懷麁[-+]。不能柔和喜鬪亂人。假使彼國異心凶人罵詈毀辱。當云何乎。假使彼國異心惡人罵詈辱我。我當心念。愛我敬我尚原赦我手不推我。佛言。假使扠汝當奈之何。邠耨白曰。當心念言。尚復愛我敬我賢善柔和。不以瓦石而打擲我。

佛告圓滿。住彼國人。多懷暴惡。兇麁獷戾。嗔恚惡罵。若彼人等於汝惡罵。嗔恚兇麁。於眾人中。陵辱誹謗。如此之事。汝意云何。圓滿答曰。若彼罵時。乃至誹謗。我當作如是意。將彼人等。並為賢善。不以杖木瓦石拳脚等。而打於我。

以手石打擲者,當如之何?

佛告富樓那:「彼西方輸盧那人,但兇惡、輕躁、弊暴、罵辱,於汝則可脫,復當以手石打擲者,當如之何」?富樓那白佛言:「世尊!西方輸盧那人,脫以手石加於我者,我當念言:輸盧那人賢善、智慧,雖以手石加我而不用刀杖」。

佛言。假使以瓦石打擲汝。當奈之何。邠耨白曰。其國人善仁和溫雅。不以刀杖傷擊我身。佛言。假使刀杖傷擊汝身。當奈之何。邠耨白曰。我當念言。其國[1]人善柔和溫雅。不以利刀害我身命。

佛告圓滿。彼國人等。極甚暴惡。兇麁獷戾。惡毒嗔恚。若當以木石等而打汝者。於意云何。圓滿答曰。世尊。若彼國人。以木石手等。來打我時。當作是念。彼國人等極大賢善。不以刀劍。而害於我。

彼人脫以刀杖而加汝者,復當云何?

佛告富樓那:「若當彼人脫以刀杖而加汝者,復當云何」?富樓那白佛言:「世尊!若當彼人脫以刀杖而加我者,當作是念:彼輸盧那人賢善、智慧,雖以刀杖而加於我,而不見殺」。


佛復告圓滿曰。其國人等。極懷惡毒。兇暴獷戾。若以刀劍木石。而害汝者。汝意云何。圓滿答曰。我當作如是意。彼諸人等極大賢善。雖以刀劍。而害於我。不斷我命。

彼人脫殺汝者,當如之何?

佛告富樓那:「假使彼人脫殺汝者,當如之何」?富樓那白佛言:「世尊!若西方輸盧那人脫殺我者,當作是念:有諸世尊弟子,當厭患身,或以刀自殺,或服毒藥,或以繩自繫,或投深坑。彼西方輸盧那人,賢善、智慧,於我朽敗之身,以少作方便,便得解脫」。

佛言。假使利刀害汝身命。當奈之何。邠耨白曰。我當心念言。身有六情為之所患。厭身眾惱不淨流出。求刀為食志唯在味。入於寂然以刀為食。


佛復告圓滿曰。其國人等。甚懷惡毒。兇麁獷戾。若盡汝命。意復如何。圓滿答曰。彼人若斷我命時。當如是念。有佛聲聞弟子。尚厭報身受諸苦惱。心懷慚耻。以其刀毒。及以方便。而自斷命。彼國之人能斷我命。極為賢善。乃能令我離此穢身。自不勞苦。

汝善學忍辱

佛言:「善哉!富樓那!汝善學忍辱,汝今堪能於輸盧那人間住止。汝今宜去,度於未度,安於未安,未涅槃者令得涅槃」。

佛言。善哉邠耨。汝能堪任以是比像。調順寂然忍辱仁賢。處於彼國隨意所欲。

爾時佛告圓滿。善哉善哉。汝今乃能成就意樂柔和忍順。得住彼國。應當往彼。汝當度苦。亦應度他。汝當速得解脫。亦應解脫於人。汝當得安隱。應亦安隱於人。當得涅槃。應令他得涅槃。

7.作禮而去

爾時、富樓那聞佛所說,歡喜隨喜,作禮而去。

於是邠耨即從坐起。稽首佛足右遶三匝。自詣其室。

然具壽圓滿聞佛說已。甚大歡喜。禮佛而去。


8.建立五百僧伽藍

爾時、尊者富樓那,夜過晨朝,著衣持缽,入舍衛城乞食。食已還出,付囑臥具,持衣缽,去至西方輸盧那人間遊行。到已,夏安居,為五百優婆塞說法,建立五百僧伽藍,繩床、臥褥、供養眾具,悉皆備足。三月過已,具足三明。即於彼處入無餘涅槃。


即夜蓋藏床臥安眠。明晨著衣持鉢往詣彼國。尋在其國於一夏中教化勸立。請清信士凡五百人。清信女五百人。興于寺舍五百。窟室床榻五百。及法坐具被枕各各五百。化五百人皆為沙門。在於其歲證三達尋滅度。滅度未久。諸比丘眾無央數千。往詣佛所稽首足下。却在一面。俱白佛言。有一比丘名曰邠耨。佛為粗舉說其要法。今已滅度已來未久。為何所獲得何證乎。佛言。諸比丘。彼族姓子已興三達證得六通。諦觀順法無與等者。不與餘事唯講法典。諸漏已盡無復塵垢。已度想念脫于智慧。現在於法極達諸通。證具足。於生死已斷。稱舉梵行所作已辦。鮮名色本諸慧無生。聖智具足已得羅漢。於時世尊莫不稱譽咨嗟無極邠耨文陀尼子。佛說如是。比丘莫不歡喜。


爾時具壽圓滿於逝多林。給孤獨園。止宿而住。於晨朝時。著衣持鉢。入城乞食。飯食訖。攝持臥具。捨之而去。執持衣鉢。往詣輸那鉢羅得伽國。人間遊行。至於城外。而便止宿。於晨朝時。著衣持鉢。入城乞食。逢一獵師。手持弓箭。而欲出城。肆行遊獵。見圓滿已。作如是言。我今欲行遊獵。見禿沙門。甚不吉祥。便即張弓。向圓滿處。急行欲射。圓滿見已。便即褰衣。開示其腹。而報之言。賢首可射其腹。即說頌曰。

飛鳥在空鹿處林為求飲食被羅弶 

諸有鬪戰執刀劍共相斬伐致滅亡

餓鬼飢渴苦所逼求食鐵丸及洋銅 

我從久遠由此腹為許輪迴受諸苦

時彼獵師作如是念。此出家人。修習忍辱。今已成就。我豈當害如此人耶。即生信心。于時具壽圓滿為說妙法。遂令歸依三寶。受五學處。當此之時。別有五百男子為鄔波索迦。五百女人為鄔波斯迦。於彼城中。造五百毘訶羅。并給無量繩床木床大小臥具。圓滿即於彼住。三月夏安居。三月滿已。於此身中。斷諸煩惱。證阿羅漢果。三明六通。具八解脫。得如實知。我生已盡。梵行已立。所作已辦。不受後有。心無障礙。如手撝空。刀割香塗。愛憎平等。觀金與土。等無有異。於諸名利。無不棄捨。釋梵諸天。悉皆恭敬。


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