[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) › 5.14 # 分別功德論 5.14 分別功德論 5.14 - **Language:** Classical Chinese ### [5.14](https://indike.org/pramana/in.bauddha.taisho.1507.5.14) 所以稱面王比丘著弊惡衣無所羞恥者，可名作十一頭陀耶？或曰：非也。何以謂為第一也？比丘著一種衣，終身不改。何以知其然？此比丘本是釋種子，初生之時有異神德。母始懷妊時，請梵志占相。梵志策曰：「此兒頭上有天冠相。」其母聞之歡喜，佯不樂，念曰：「夫天冠者王者相，一國之中不可有兩王。」恐王害之，是以不樂。所以內喜者，若實是王者，自然當有護，何憂不濟也。日月遂滿，產一男兒，頭上有天冠影。復請梵志為作字，梵志曰：「頭上有王相，復不可離此相，當名為面王。」即字為面王。真淨王聞之，心懷愁憂：「此兒有王者相，後必奪我位。當如之何？」正欲輒殺，罪不應死；正欲置之，懼必奪己。俯仰憂悒，不能自寧。佛來還國，時王宣令諸釋曰：「若有兄弟二人者，遣一人出家為道侍從世尊。」此兒復一己，不得使出家在五百人例，是以益懷愁悴。時面王年十歲，心自念曰：「正使轉輪聖王亦復無常，又復不及諸釋出家。人身難得、佛世難值，曼值佛世，宜當出家。」即白其母：「我欲出家學道。」母曰：「我正有汝一人，捨我者我便當死。」面王即啟真淨曰：「我欲出家。王當聽不？」真淨歡喜曰：「大可爾。」面王曰：「自惟一己，母無所付囑，以此為恨耳。」王曰：「卿若能出家者，我便當以卿母為姊，分半國相給。」面王歡喜，即還家以狀白母，母即聽之。當出家時，被一張白㲲至世尊所欲求為道。世尊曰：「善來比丘。」即成沙門。佛制比丘有三衣，此面王比丘直更染此白㲲以為袈裟，都不用餘衣。白佛：「弟子正欲終身被此一衣。願世尊聽之。」佛即默然可之。自是已往常被此一衣。故世尊曰：「我弟子中著弊惡衣者，無過面王比丘也。」此於八大人念中，少欲知足最為第一也。 > As for why the monk Mianwang is praised as having no shame in wearing poor, ragged robes: can this be called \[practising\] the eleven dhūtas? Some say, "No." Why is he called the foremost? This monk wore a single type of robe and never changed it his whole life. How is this known to be so? This monk was originally a son of the Śākya clan. At the time of his birth he possessed an extraordinary, divine merit. When his mother first conceived, she invited a brahmacārin to examine his physiognomy. The brahmacārin divined, "This child has the mark of a heavenly crown upon his head." Hearing this, his mother was pleased within, but feigned displeasure, thinking: "A heavenly crown is the mark of a king, yet within a single kingdom there cannot be two kings." She feared the king might harm him, and for this reason she feigned displeasure. Why she was privately pleased was that, if he truly was to be a king, he would naturally have protection, so what worry was there that he would not succeed? When the full months had passed, she gave birth to a boy, upon whose head was the shadow of a heavenly crown. She again invited the brahmacārin to give him a name. The brahmacārin said, "Upon his head is the mark of a king, and moreover he cannot be parted from this mark; he should be named Mianwang ('Face-King')." Thus his name was made Mianwang. When King Śuddhodana heard of this, his heart was gripped with sorrow: "This child has the mark of a king; in the future he will surely usurp my throne. What should be done?" If he wished to have him killed forthwith, the child had committed no crime deserving death; if he wished to leave him alone, he feared the child would surely usurp him. Vacillating in anxiety and gloom, he could find no peace. When the Buddha returned to his native kingdom, the king at that time proclaimed to the Śākyas: "Whosoever has two brothers among them, let one be sent forth to leave the household for the path and attend upon the World-Honoured One." This child, however, was an only child, and could not be sent forth to leave the household among the five hundred. For this reason the king became all the more worn with worry. At that time Mianwang was ten years of age. He reflected in his heart: "Even if one were to become a wheel-turning cakravartin, that too is impermanent, and moreover does not compare to the Śākyas who have left the household. A human body is difficult to obtain, and an age with a Buddha difficult to encounter. While encountering the age of a Buddha, I ought to leave the household." He then said to his mother, "I wish to leave the household to study the path." His mother said, "I have only you alone; if you abandon me, I shall surely die." Mianwang then petitioned Śuddhodana, saying, "I wish to leave the household. Will the king grant permission?" Śuddhodana rejoiced and said, "Most certainly!" Mianwang said, "Thinking that I am an only child, my mother has no one to whom she may be entrusted; because of this I am distressed." The king said, "If you can leave the household, I shall take your mother as my sister and share half the kingdom with her." Mianwang rejoiced, and immediately returned home to report the matter to his mother, who then gave her consent. When he was to leave the household, wearing a single piece of white cotton cloth, he went to the World-Honoured One wishing to seek the path. The World-Honoured One said, "Welcome, monk!" and he immediately became a śramaṇa. The Buddha instituted that a monk should have three robes, but this monk Mianwang merely dyed this white cotton cloth to make a kāṣāya, and used no other robe at all. He addressed the Buddha: "Your disciple wishes only to wear this single robe for the rest of his life. May the World-Honoured One grant permission." The Buddha then silently assented. From that time forth, he constantly wore this single robe. Therefore the World-Honoured One said, "Among my disciples who wear poor, ragged robes, none surpasses the monk Mianwang." Among the eight reflections of a great man, he is the foremost in having few desires and knowing contentment. > — English (machine translation) (machine translation) - [Previous: 5.13](https://indike.org/pramana/in.bauddha.taisho.1507.5.13) - [Next: 5.15](https://indike.org/pramana/in.bauddha.taisho.1507.5.15) - [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.5.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1507.5.14](https://indike.org/pramana/in.bauddha.taisho.1507.5.14) · Pramāṇa