[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) › 5.12 # 分別功德論 5.12 分別功德論 5.12 - **Language:** Classical Chinese ### [5.12](https://indike.org/pramana/in.bauddha.taisho.1507.5.12) 所以稱優頭槃比丘計我無常為第一者，此比丘宿行恭恪，若見長老師父事之，若見中年敬之如兄，於己小者愛之如弟。謙恪之至，故受姝大之報。得為比丘侍佛左右，雖有高大之形常不自恃，恒計非我身無常主，解達明慧、心亡是非，故能遺形喪憍謙遜為首。何以知形體姝大也？佛始成道，度迦葉兄弟三人，有千比丘。遊摩竭國，度洴沙王將還本國，先遣優陀夷告真淨王：「却後七日當來入化。」時王聞之喜踊無量，即勅嚴駕，平治道路、掃灑燒香以待如來。如來將千二百五十比丘來過釋翅，如來心念：「今父王必當來迎。不可使尊重屈體，當現神足昇虛而行。」與人頭齊，欲使王手接如來足而已。所以爾者，佛雖德尊，不欲使父母屈體故也。時優頭槃比丘在如來右、密迹力士在如來左，如來身正至此比丘肩。王問曰：「佛左右者是何等人，乃爾高大耶？」答曰：「右者是優頭槃比丘，左者是閱叉鬼金剛力士也。」又曰：「是何等國人，乃爾殊異？」答曰：「是摩竭國人。」又問曰：「為是神足身、為是遺體耶？」答曰：「是父母遺體身，非神足也。」諸釋念曰：「如來神德不可思議，乃令羅剎惡鬼高大之人在其左右也。」以是因緣。知是比丘身為延短也。此比丘侍佛左右，恒欲障曀如來，諸天世人以是為患。如來有二種身：一法身、二肉身。此比丘但愛金色肉身，不愛無漏法身。親近弟子法當囑累，懼遺法身闕於將來。以是二事故，如來發之以及阿難耳。 > As for why the monk Utpalavarṇa is praised as foremost in contemplating the self as impermanent: this monk in past lives was respectful and cautious. If he saw elders, he served them as a father; if he saw the middle-aged, he respected them like elder brothers; toward those younger than himself, he loved them like younger brothers. Because his modesty and reverence reached the utmost, he received the retribution of an exceptionally large stature. When he was able to become a monk and attend to the left and right of the Buddha, though he had a tall and large form, he never relied on it; he constantly contemplated that this body had no self and no permanent master. Discerning and possessing bright wisdom, his mind was devoid of right and wrong; hence, he could abandon bodily pride and rid himself of arrogance, with modesty foremost. How is it known that his physical form was exceptionally large? When the Buddha first attained awakening, he converted the three Kāśyapa brothers and had a thousand monks. He traveled to the country of Magadha, converted King Bimbisāra, and when he was about to return to his home country, he first dispatched Udāyin to inform King Śuddhodana: "Seven days hence he will come to bring conversion." When the king heard this, he leaped with boundless joy, immediately ordered his chariot prepared, leveled the roads, and had them swept, sprinkled, and incense burned to await the Tathāgata. The Tathāgata, leading one thousand two hundred and fifty monks, came to the Śākyas. The Tathāgata thought: "Now my father the king will certainly come to welcome me. One of such dignity must not be made to bend his body; I should manifest ṛddhi and walk through the air." He was level with people's heads, wanting only to let the king take the Tathāgata's feet with his hands. The reason for this was that, though the Buddha's virtue was supreme, he did not wish to make his parents bend their bodies. At that time, the monk Utpalavarṇa was to the Tathāgata's right, and the Guhyaka vajra-warrior was to the Tathāgata's left; the Tathāgata's body reached exactly to this monk's shoulder. The king asked: "Who are those to the left and right of the Buddha, that they are so tall and large?" The reply was: "The one on the right is the monk Utpalavarṇa; the one on the left is the yakṣa Vajrapāṇi." He further asked: "Of what country are they people, that they are so extraordinary?" The reply was: "They are people of the country of Magadha." He asked again: "Are these bodies of ṛddhi, or are they physical bodies received from their parents?" The reply was: "They are physical bodies received from their parents, not of ṛddhi." The Śākyas thought: "The Tathāgata's spiritual virtue is incomprehensible, that he can have such tall and large persons—even rākṣasas and evil spirits—to his left and right!" Through this circumstance, it is known how great this monk's height was. When this monk attended to the left and right of the Buddha, he was constantly obstructing the Tathāgata from view, which the devas and people of the world found troubling. The Tathāgata has two kinds of body: first, the Dharma-body; second, the physical body. This monk only loved the golden physical body and did not love the anāsrava Dharma-body. An intimate disciple should by rule be entrusted \[with the teachings\], but \[the Buddha\] feared that the Dharma-body would be neglected and missing in the future. Because of these two matters, the Tathāgata sent him away and replaced him with Ānanda. > — English (machine translation) (machine translation) - [Previous: 5.11](https://indike.org/pramana/in.bauddha.taisho.1507.5.11) - [Next: 5.13](https://indike.org/pramana/in.bauddha.taisho.1507.5.13) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1507.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1507~en-mt.5.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1507.5.12](https://indike.org/pramana/in.bauddha.taisho.1507.5.12) · Pramāṇa