分別功德論 5.17

5.17

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.