[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [分別功德論](https://indike.org/pramana/in.bauddha.taisho.1507) › 4.19 # 分別功德論 4.19 分別功德論 4.19 - **Language:** Classical Chinese ### [4.19](https://indike.org/pramana/in.bauddha.taisho.1507.4.19) 賴吒婆羅比丘所以稱豪貴者，是王者種，為人聰明博達，少好追學。聞佛出世開化愚蒙，即詣祇洹精舍聽採法言。聞教入神，思欲出家。歸白父母，父母不聽。心自惟曰：「一切眾生盡是父母，豈獨二人是耶？」念已便至佛所求為沙門。佛問：「父母聽不？」曰：「不聽也。」兄為國王，復白王求為道，王亦不聽。心中思惟：「要作方便出家為道。」父母正有一子，不欲離目前斯須之間。索一獨榻坐父母前，不飲不食經六日。父母惶怖，懼殺其子：「若殺此兒者，用此死兒為？聽，當放之為道。」與兒要曰：「今放汝為道，當數還歸。」父母已許，便至佛所。問曰：「聽汝耶？」曰：「已聽。」佛便命曰：「善來比丘。」手摩其頭，鬚髮自落，如剃鬚髮七日者，袈裟著身便成沙門。為說四諦，便成羅漢。以本要故，尋還歸家，著衣持鉢在門而立。時婢淘米，將欲棄泔，舒鉢索飲。婢舉頭視知是大家，便入白曰：「郎君在外。」父母欣悅：「審是兒者，放汝為良人。」即出迎入為設餚饍。曰：「日時已過，法不應食。」父母曰：「今日已爾，明日早來。」即還所止。還去之後，父母約勅諸婦：「兒明當來。汝等好自莊嚴汝容服飾，各盡妙技，能使我兒還為白衣者，於汝大佳。」復勅藏吏出諸珍寶，金銀七寶各各別聚，冀兒意動還染於俗。明日食時執鉢而還，就座而坐訖。諸婦婇女各設姿態，或散華香、或拂衣捻草。婆羅曰：「諸妹何足煩勞耶？」諸婦念曰：「持我等作妹者，將無還理。」語父母曰：「用此寶物為？此但誤人耳，由是致災禍。何不棄之於山澤耶？」父母諫曰：「道德在心，何必出家？質多長者亦在家得道。」曰：「未聞在家得漏盡者。質多所得，由有一生分在，何足為貴耶？」雖復豪珍美玉棄之若遺，故稱出家第一也。 > The reason why the monk Rāṣṭrapāla is called the noble and eminent is that he was of royal lineage, naturally intelligent and broadly learned, and fond of pursuing studies from his youth. Hearing that the Buddha had appeared in the world to open up and transform the foolish and ignorant, he immediately went to the Jetavana monastery to listen to and gather the words of the Dharma. Hearing the teaching, his spirit was absorbed, and he wished to go forth from the household life. Returning, he addressed his parents, but they would not permit it. He reflected within his heart: "All sentient beings are my parents; how could they be only these two persons?" Having so thought, he went to the Buddha's dwelling to request ordination as a śramaṇa. The Buddha asked: "Do your parents permit it?" He said: "They do not permit it." His elder brother was a king, so he also addressed the king seeking to practice the path, but the king likewise did not permit it. In his heart he reflected: "I must find an expedient means to go forth and practice the path." His parents had only this one son and did not wish him to leave their sight for even an instant. He asked for a single couch and sat before his parents, neither drinking nor eating for six days. His parents were terrified, fearing they would kill their son: "If we kill this child, what use is a dead child to us? Let us consent and release him to practice the path." They made an agreement with their son, saying: "Now we release you to practice the path, but you must return home frequently." Once his parents had consented, he went to the Buddha's dwelling. \[The Buddha\] asked: "Have they permitted you?" He said: "They have already permitted me." The Buddha then called out to him: "Come, monk (ehi bhikṣu)!" Stroking his head with his hand, his beard and hair fell off naturally, appearing like one whose beard and hair had been shaved for seven days, and with the kāṣāya robe on his body he immediately became a śramaṇa. When \[the Buddha\] preached the four noble truths for him, he immediately became an arhat. Because of his original agreement, he soon returned home. Wearing his robes and holding his bowl, he stood at the gate. At that time a maidservant was washing rice and was about to discard the rice-water; he extended his bowl and asked for the drink. The maidservant looked up and recognized her master; she went inside and reported: "The young master is outside." The parents were overjoyed: "If it is truly our son, we shall release you to become a free citizen!" They immediately went out to welcome him in and set out delicacies for him. He said: "The proper time has already passed; according to the Dharma, I should not eat." The parents said: "Today is already thus; come early tomorrow." He then returned to his lodging. After he had left, the parents instructed all his wives: "Our son will come tomorrow. You must adorn your faces, attire, and ornaments well, and each display your finest skills. If you can make my son return to the white robes, it will be greatly rewarding for you." They further instructed the treasury officials to bring out various treasures, piling gold, silver, and the seven jewels into separate heaps, hoping their son's mind would be moved and he would return to worldly contamination. The next day at mealtime, holding his bowl, he returned and took his seat. The wives and maidens each assumed seductive poses, some scattering flowers and incense, some brushing their robes and twisting blades of grass. Rāṣṭrapāla said: "Sisters, why bother with such trouble?" The wives thought: "Since he treats us as sisters, there is no chance he will return." He said to his parents: "What use are these treasures? These only delude people; disaster and calamity are brought about by them. Why not cast them into the mountains and marshes?" The parents admonished him, saying: "The morality of the path lies in the mind; why must one go forth? The householder Citta also attained the path while remaining at home." He said: "I have never heard of one attaining the exhaustion of outflows while remaining at home. In what Citta attained, there still remains the portion of one more rebirth; how is that worthy of being prized?" Though he had noble treasures and fine jade, he cast them aside as if abandoning nothing. Therefore he is called foremost in going forth. > — English (machine translation) (machine translation) - [Previous: 4.18](https://indike.org/pramana/in.bauddha.taisho.1507.4.18) - [Next: 4.20](https://indike.org/pramana/in.bauddha.taisho.1507.4.20) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1507.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1507~en-mt.4.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1507.4.19](https://indike.org/pramana/in.bauddha.taisho.1507.4.19) · Pramāṇa