分別功德論 5.17

5.17

所以稱祝利般咃能化形體作若干變者，祝利者，極闇也。此比丘精神疎鈍，佛教使誦掃帚，得帚忘掃、得掃忘帚。六年之中專心誦此，意遂解悟，而自惟曰：「帚者篲、掃者除。篲者即喻八正道，糞者三毒垢也。以八正篲掃三毒垢，所謂掃帚義者正謂此耶。」深思此理，心即開解，得阿羅漢道。所謂化形體者，以四諦妙慧化五陰形也。正有此化，更復有餘。曰有婆羅門名曰梵天，亦名世典。所以名世典者，博覽群籍，圖書祕讖天文地理無不關練，故名世典也。自以德高，命敵而行：「誰能與我論者？」聞釋種比丘中最下者有祝利般咃，憂婆塞中最下者有瞿蜜多羅。「吾當與此二人共論。」即來與般咃共論。謂般咃曰：「能與我共論耶？」般咃曰：「我尚能與汝祖父梵天共論，何況汝盲無目人乎？」梵志尋言即詰曰：「盲與無目有何等異耶？」般咃默然不對，心念曰：「無以相詶，當以神足相答耳。」即以神足飛騰虛空去地四丈九尺，結跏趺坐。梵志仰瞻見其神變，敬情內發冀其清詶。時舍利弗在祇桓經行，以天耳聞梵志與般咃論，知其辭匱現變相答。「我若不往，比丘受屈、梵志不度。」即以神足作般咃形，使般咃本形不現。化形問梵志曰：「汝為是天、是人乎？」答曰：「是人。」又問：「人為是男子不？」曰：「是男子。」又問：「男子與人有何等異？」答曰：「不異。」又問：「人者統名；男子者據形言之。何得不異耶？向言盲者，謂不見今世後世善惡之報；無目者，謂無智慧之眼以斷結使也。」梵志心解，即得法眼淨。以是因緣知祝利般咃變形第一也。

The reason Cūḍapanthaka is praised as able to transform his bodily form and create various manifestations is this: "Cūḍa" means extremely dull. The mental faculties of this monk were slow and obtuse. The Buddha instructed him to recite [the words] "sweep" and "broom." When he remembered "broom," he forgot "sweep"; when he remembered "sweep," he forgot "broom." For six years he single-mindedly recited this, until his mind at last awakened and understood, and he reflected to himself: "A broom is a sweeper, and to sweep is to remove. The broom is a metaphor for the Noble Eightfold Path; the filth is the defilement of the three poisons. Using the broom of the Noble Eightfold [Path] to sweep away the defilements of the three poisons—is this not precisely what is meant by the meaning of 'sweeping broom'?" Contemplating this principle deeply, his mind was instantly opened and enlightened, and he attained the way of an arhat. What is called "transforming the bodily form" means that through the sublime wisdom of the Four Truths he transformed the form of the five aggregates. Not only did he have this transformation, but there were others as well: There was a brāhmaṇa named Brahmā, who was also named Shidian ("Worldly Scripture"). He was named Shidian because he had read extensively among the myriad texts; in charts, esoteric prognostications, astronomy, and geography, there was nothing he had not mastered, hence he was named Shidian. Deeming himself supreme in virtue, he went about challenging rivals: "Who can debate with me?" Hearing that among the monks of the Śākya clan the lowest was Cūḍapanthaka, and among the upāsakas the lowest was Gomitra, [he thought,] "I will debate with these two persons." He then came to debate with Panthaka. He said to Panthaka: "Can you debate with me?" Panthaka said: "I could even debate with your grandfather Brahmā, how much more so with a blind and sightless person like you?" Seizing upon his words, the brahmacārin immediately interrogated him: "What is the difference between 'blind' and 'sightless'?" Panthaka remained silent and did not reply, thinking to himself: "I have nothing to answer him with in words; I should rather answer him with ṛddhi." He then used ṛddhi to fly up into the air forty-nine feet above the ground, and sat in the full lotus posture. The brahmacārin looked up, beheld his supernatural transformation, felt respect arise within him, and hoped for his pure reply. At that time Śāriputra was walking in the Jetavana, and with the divine ear heard the debate between the brahmacārin and Panthaka. Knowing that his words had failed him and that he had manifested a transformation to answer, [Śāriputra thought:] "If I do not go, the monk will suffer defeat and the brahmacārin will not be delivered." He immediately used ṛddhi to manifest the form of Panthaka, making Panthaka's original form invisible. The transformed form asked the brahmacārin: "Are you a god or a human?" He answered: "I am a human." He asked again: "As a human, are you a man?" He answered: "I am a man." He asked again: "What is the difference between a man and a human?" He answered: "There is no difference." He asked again: "'Human' is a general term; 'man' is spoken in reference to physical form. How can there be no difference? What was said earlier about 'blind' refers to not seeing the retribution for good and evil in this life and the life to come; 'sightless' refers to having no eye of wisdom to cut off the fetters." The brahmacārin's mind was opened and he immediately attained the purity of the Dharma eye. By this circumstance it is known that Cūḍapanthaka is foremost in transforming his form.