分別功德論 4.40

4.40

所以稱曇摩留支好遠遊第一者，其事有由。佛在世時，有一長者字曇摩留支，來至佛所禮訖問訊。佛言：「曇摩留支別來大久，乃能相見。」有人問佛：「不審何以言別來大久？」世尊答曰：「汝欲知之耶？」答曰：「欲知。」佛言：「我昔阿僧祇劫時，世有一佛名曰定光。我時為梵志，字曰超述。時定光佛方欲入城，我即中路相逢。見佛光相暉布，即歎曰：『世尊光相明踰日月；世尊德者乃隆二儀；世尊心者仁過慈母。』顧惟形影，無以供之。今正是時，福田良美可以殖根。見地少泥恐污佛足，即解髮布泥上，令佛蹈而過。佛即記曰：『汝勇猛乃爾。却後阿僧祇劫，汝當作佛字釋迦文。』時邊亦有一梵志，却起恚心曰：『此人與畜生無異，乃蹈他頭髮上過去也。』從是以來阿僧祇劫常墮畜生中。復在大海中為魔竭魚，身長七千由延。時有五百賈客，乘船入海採寶，值此大魚噏船，垂欲入口。五百人惶怖各稱所事。時賈客主語眾人言：『今世有佛名釋迦文，濟人危厄無復是過。我等稱名冀蒙得脫。』即便齊聲稱喚。魚聞佛名，本識由存，即自惟曰：『釋迦文佛已出世間。我身云何故在魚中？』即還沒水。五百賈客安隱而歸。時魚即半身出沙壇上，不飲不食經二七日，命終生長者家作子，字曇摩留支。今方來得與吾相見。是以稱之久遠耳。」留支聞此本末，即向海邊求故屍，見海邊有大魚，骨皮肉已盡。便行脇骨上，思惟言：「此是我故屍。」即以華散故屍上。尋惟既往，忽然道成。以是因緣，稱遠遊第一也。

The reason why Dharmaruci was praised as foremost in delighting in distant journeys has its cause. When the Buddha was in the world, there was an elder named Dharmaruci who came to the Buddha's place, made obeisance, and inquired after him. The Buddha said: 'Dharmaruci, it has been a very long time since we parted before we could meet.' Someone asked the Buddha: 'I do not understand why you say it has been a very long time since parting.' The World-Honoured One answered: 'Do you wish to know?' He replied: 'I wish to know.' The Buddha said: 'Formerly, in an asaṃkhyeya kalpa in the past, there was a Buddha in the world named Dīpaṅkara. At that time I was a brahmacārin named Chaoshu. When Dīpaṅkara Buddha was about to enter the city, I met him halfway along the road. Seeing the Buddha's marks of light shining and spreading, I praised him, saying: "The World-Honoured One's marks of light surpass the sun and moon in brightness; the World-Honoured One's virtue is as lofty as heaven and earth; the World-Honoured One's heart is more benevolent than an affectionate mother." Looking at my form and shadow, I had nothing with which to make an offering to him. Now is precisely the time; the field of merit is fertile and fine, fit for planting roots. Seeing that the ground had a little mud and fearing it would soil the Buddha's feet, I untied my hair and spread it over the mud, causing the Buddha to step on it and pass. The Buddha then prophesied: "You are so courageous. After an asaṃkhyeya kalpa from now, you will become a buddha named Śākyamuni." At that time there was also a brahmacārin nearby who, feeling anger, said: "This man is no different from an animal, that he should step on another's hair and pass over it!" From that time on, for an asaṃkhyeya kalpa, he constantly fell among animals. Later he became a makara fish in the great ocean, seven thousand yojanas in length. At that time there were five hundred merchants who boarded a ship and entered the ocean to gather jewels; encountering this great fish sucking in the ship, they were about to enter its mouth. The five hundred people were terrified and each called upon what they worshipped. At that time the merchant leader said to the crowd: "In this world there is now a buddha named Śākyamuni; none surpasses him in saving people from peril and distress. Let us call his name in the hope of obtaining release." They then cried out and called upon him in unison. Hearing the Buddha's name, the fish's original consciousness still remained, and it reflected to itself: "Śākyamuni Buddha has already appeared in the world. Why is my body still among fish?" It then submerged back into the water. The five hundred merchants returned in safety and peace. At that time the fish exposed half its body on a sandbank, neither drinking nor eating for two times seven days. When its life ended, it was born in an elder's household as a son named Dharmaruci. Only now has he come and been able to meet with me. Therefore I called it a long time.' When Ruci heard this origin, he went to the seashore to seek his former corpse. Seeing a great fish by the seashore whose bones, skin, and flesh were already gone, he walked on the ribs, contemplating and saying: 'This is my former corpse.' He then scattered flowers upon the former corpse. Pondering the past, he suddenly realized the Path. Due to these causes and conditions, he was praised as foremost in distant journeys.