分別功德論 5.15

5.15

所以稱羅云持戒不毀者，或曰：羅云憙妄語，云何言持戒也？或曰：羅云不妄語，直自瞋佛耳。何以瞋佛也？以佛不作轉輪聖王故。若作聖王者，當有八萬四千大臣、八萬四千玉女，象馬車乘事事有八萬四千。捨如此之位而作沙門，東西行乞，不可羞耶。計聖王之利，嫌如來故，作妄語耳。人問羅云如來所在，如來實在祇樹精舍，而答云在晝闇園；實在晝闇園，而詐言在祇園。反覆妄語誑於來人。阿難白佛：「羅云妄語。」佛喚羅云來：「卿實妄語耶？」對曰：「實爾。」「羅云！汝何以作妄語耶？我所以捨聖王位者，以聖王位不可恃怙，皆歸無常無長存者。正使帝釋梵王皆不可保，況復聖王而可恃賴耶？羅云！我前後捨此不可稱計，而汝方恨也。」佛語羅云：「汝取水來。」羅云即盛滿鉢水授如來。如來執鉢水，謂羅云曰：「汝見此水不？」對曰：「已見。」佛言：「此水滿鉢無所缺減者，喻持戒完具無所損落。」復寫半棄，謂羅云曰：「汝見此水不？」對曰：「見之。」佛言：「此水以失半，喻戒不具足。」復寫水使盡，示羅云曰：「見此空鉢不？」答曰：「已見。」佛言：「犯戒都盡，喻如空鉢。」復以鉢覆地，示曰：「汝見不？」答曰：「見。」佛言：「已犯戒盡當墮地獄。喻鉢口向地也。」羅云自被約勅以後，未曾復犯如毫釐，故稱第一持戒也。或曰：復更有事。身子將羅云入舍衛城乞食。時有婆羅門見羅云在後行，即興惡意打羅云頭，血流污面。羅云即生惡念：「要當方便報此怨家耳。但言婆羅門者，皆當破滅終不置也。」身子已知羅云心中所念，為其拭血，謂羅云曰：「當憶汝父昔為須念王時，人來索眼，即挑眼與，亦不悔恨。在園中坐禪時，王截手足，亦不悔惋。若為象時，以牙與人，亦不厭惓。汝今云何起此惡念？」羅云聞師所說，即自剋責：「我今云何惡心向彼？」即忍如地，不起害心如毛髮許。時打羅云首者，墮無擇地獄中。以是因緣，知羅云持戒第一也。

As for why Rāhula is praised for upholding the precepts without breach: Some say, "Rāhula was fond of lying; how can it be said that he upheld the precepts?" Some say, "Rāhula did not lie [out of malice], but was merely resentful toward the Buddha." Why was he resentful toward the Buddha? Because the Buddha did not become a wheel-turning cakravartin. Had he become a cakravartin, he would have had 84,000 great ministers, 84,000 jade maidens, and elephants, horses, and chariots—each and every thing would have numbered 84,000. To abandon such a station and become a śramaṇa, begging from east to west—is that not shameful? Coveting the benefits of a cakravartin and resenting the Tathāgata, he thus told lies. When people asked Rāhula where the Tathāgata was, when the Tathāgata was actually at the Jetavana vihāra, he would answer that he was in the Andhavana; when he was actually in the Andhavana, he would falsely say he was in the Jetavana. Repeatedly telling lies, he deceived those who came. Ānanda addressed the Buddha, "Rāhula tells lies." The Buddha summoned Rāhula: "Do you truly tell lies?" He answered, "Truly so." "Rāhula! Why do you tell lies? The reason I abandoned the station of a cakravartin is that the station of a cakravartin cannot be relied upon; all returns to impermanence, with nothing enduring. Even Śakra and Brahmā cannot be preserved, how much less can a cakravartin be relied upon? Rāhula! I have abandoned this countless times in the past, yet you now resent it." The Buddha said to Rāhula, "Bring some water." Rāhula then filled a bowl with water and offered it to the Tathāgata. Holding the bowl of water, the Tathāgata said to Rāhula, "Do you see this water?" He replied, "I see it." The Buddha said, "This water fills the bowl without diminution, which is an analogy for upholding the precepts completely without loss or breach." He then poured half of it away and said to Rāhula, "Do you see this water?" He replied, "I see it." The Buddha said, "This water is half lost, which is an analogy for the precepts being incomplete." He then poured the water out until it was empty, showed it to Rāhula, and said, "Do you see this empty bowl?" He answered, "I see it." The Buddha said, "To violate the precepts entirely is like this empty bowl." He then turned the bowl upside down on the ground, showed it, and said, "Do you see?" He answered, "I see." The Buddha said, "Having violated the precepts entirely, one will fall into hell. This is analogous to the mouth of the bowl facing the ground." After Rāhula received this injunction, he never again committed an infraction even by a hair's breadth; therefore he is called the foremost in upholding the precepts. Some say: There was also another incident. Śāriputra took Rāhula into the city of Śrāvastī to beg for food. At that time a brāhmaṇa saw Rāhula walking behind, and at once gave rise to evil intent; he struck Rāhula on the head so that blood flowed and stained his face. Rāhula immediately gave rise to an evil thought: "I must find an expedient means to repay this enemy. All who are called brāhmaṇas shall be destroyed; I shall never spare them." Śāriputra already knew what was in Rāhula's mind. Wiping away his blood, he said to Rāhula, "You should recall that when your father was King Sudāna in the past, a man came to ask for his eyes, and he at once gouged out his eyes and gave them away without regret. When he sat in meditation in the park and a king cut off his hands and feet, he was also without regret. When he was an elephant and gave his tusks to someone, he was also unwearied. Why do you now give rise to such an evil thought?" When Rāhula heard what his master said, he immediately reproached himself: "Why do I now direct an evil mind toward him?" He then showed forbearance like the earth, not giving rise to harmful thoughts even by a hair's breadth. The person who struck Rāhula's head at that time fell into the Avīci Hell. By these causes and conditions, it is known that Rāhula is the foremost in upholding the precepts.