金剛般若疏 1.24.3

1.24.3

六師聞之，即往白王：『長者須達買太子園，欲為瞿曇造立精舍，聽我與彼捔試道術，其若得勝，便聽起立。 』王即召長者問之：『今六師云：「卿買祇陀園，為瞿曇起立精舍？ 彼求共沙門弟子捔其道術，彼若得勝者，乃得起造； 如其不能，不得起造。 」』長者歸家，著垢膩衣，愁惱不樂。 身子明日著衣持鉢至長者家，見其不樂，即問曰：『何故爾耶？ 』長者答曰：『起立精舍，恐不得成，是故愁耳。 』身子曰：『有何事故？ 』答曰：『今諸六師詣王求捔道術，尊者得勝，乃聽起立。 若不如彼，即不聽也。 然六師輩等出家來久，素學伎術無能及者，未知尊者能與彼捔道術以不？ 』身子答言：『正使六師之徒滿三千世界、眾如竹林，不能動吾一毛。 欲捔術，但恣聽之。 』長者歡喜，更著新衣，往白王言：『六師欲捔，恣隨其意。 』王即告六師，宣語國人：『却後七日，當於城外六師與沙門共捔道術。 』國中十八億人。 時彼國法擊鼓集眾，若擊銅鼓，十二億人集； 若打銀鼓，十四億人集； 若振金鼓，一切皆集。 七日既滿，打鼓一切皆集，六師眾有三億人。 是時，人民悉為王及六師敷坐。 爾時，長者為身子施坐，時身子在一樹下寂然入定，遊諸禪門，通達無礙，作念云：『此會中大眾習邪來久，憍慢自高。 此之群生，當以何德而降伏之？ 』思惟是已，即立誓言：『若我無數劫中慈孝父母、沙門、婆羅門者，今我入眾，令一切人為我作禮。 』時六師眾已集，而身子獨未來，便白王言：『瞿曇弟子自知無術，怖畏不來。 』王告長者：『汝師今在何許？ 』須達即至身子所，白言：『大眾已集，願來詣會。 』時，身子從禪定起，整衣安詳而趣，如師子王，往詣大眾。 是時，大眾及諸六師見其形容，忽然起立，如風靡草，不覺為禮。 時身子便昇須達所敷之坐。 六師眾中有一弟子，名勞度差，善知幻術，於大眾前呪作大樹，蔭覆於眾，眾咸謂言：『是勞度差作。 』時舍利弗便以神力，作毘嵐風，吹拔樹根，倒著於地，碎若微塵。 眾言：『舍利弗勝！ 』勞度差復呪作一池，四邊布七寶，水中生於蓮華。 眾人言：『勞度差所作。 』舍利弗作一六牙白象，牙上有華，華上有玉女，其象徐行蹈池、含水蹹華。 眾人皆言：『舍利弗勝！ 』勞度差復作一山，七寶莊嚴，華菓茂盛。 眾人言：『勞度差所作。 』舍利弗又作金剛力士，以金剛杵打之，即便碎破。 眾皆云：『舍利弗勝！ 』勞度差復作一龍，有十頭，於虛空中，雨種種寶，電雷振地。 眾人皆言：『是勞度差作。 』舍利弗作一金翅鳥王，即擘裂食之。 眾人皆言：『舍利弗勝！ 』勞度差復作一牛王，身體肥大，峯角銳地，奔突來前。 時舍利弗化作師子王，即便擊裂食之。 眾人皆言：『舍利弗勝！ 』勞度差復變身作一夜叉鬼，形體長大，頭上火然，目赤如血，口四牙、目出火，驚懼奔走。 時舍利弗復化作毘沙門王，夜叉恐怖，即欲退走，四面火起，無有去處，唯舍利弗邊清涼無火，即便屈伏頂禮，火即還滅。 眾人咸言：『舍利弗勝！ 勞度差不如。 』爾時，舍利弗身昇虛空，現十八變及八自在。 時會見其神力，咸懷歡喜。 舍利弗即為說法，隨其福行，各得道迹。 六師弟子三億人，於舍利弗所出家學道。 捔伎術竟，四眾各還所止。 長者共身子還，圖精舍地，手自投繩一頭，舍利弗欣然含笑。 長者問：『尊人何笑？ 』答云：『始欲經地，六天宮已成。 』即借道眼，長者悉見。 長者即問舍利弗：『六欲天何處最勝？ 』舍利弗云：『第四天中少欲知足，恒有一生補處菩薩來生其中。 』須達言：『我正當生第四天中。 』長者出斯言已，餘五宮悉滅，唯第四天宮湛然不變也。 又更投繩，時舍利弗慘然憂色，則問：『尊人何故憂色？ 』答曰：『汝見此地中蟻子不？ 』答曰：『已見。

When the six teachers of outside paths heard of this, they immediately went to report to the king: ‘The elder Sudatta has bought the prince’s park and wishes to erect a vihāra for Gautama. Let us compete in spiritual arts against him; if he wins, then allow him to build it.’ The king thereupon summoned the elder and asked him: ‘Now the six teachers say: “You have bought Jeta’s park to erect a vihāra for Gautama. They request to contest spiritual arts with the śramaṇa’s disciples; if [his disciple] wins, you may build it, but if he cannot, you may not build it.”’ The elder returned home, put on soiled and dirty garments, and was distressed and unhappy. The next day, Śāriputra put on his robes, took his alms bowl, and came to the elder’s house. Seeing that he was unhappy, he asked: ‘Why are you like this?’ The elder replied: ‘I fear the vihāra cannot be accomplished, and therefore I am grieved.’ Śāriputra said: ‘What is the matter?’ He replied: ‘Now the six teachers have gone to the king requesting a contest of spiritual arts. Only if the Venerable One wins will they allow it to be built; if you are not equal to them, it will not be allowed. However, those of the six teachers have been renouncers for a long time, and their long-practiced arts and skills are unsurpassed by anyone. I do not know whether the Venerable One can contest spiritual arts with them or not.’ Śāriputra replied: ‘Even if the followers of the six teachers filled a trichiliocosm, a multitude like a bamboo grove, they could not move a single hair of mine. If they wish to contest arts, just grant it freely.’ The elder was overjoyed, changed into fresh clothes, went to report to the king, and said: ‘If the six teachers wish to compete, let it be entirely as they desire.’ The king then informed the six teachers and announced to the people of the country: ‘Seven days from now, outside the city, the six teachers and the śramaṇa shall compete in spiritual arts.’ In that country there were 1.8 billion people. At that time, the law of that land was to strike drums to assemble the multitude: if the bronze drum was struck, 1.2 billion people gathered; if the silver drum was beaten, 1.4 billion people gathered; if the golden drum was sounded, everyone without exception gathered. When the seven days had elapsed, the drum was beaten and all assembled; the followers of the six teachers numbered three hundred million people. At that time, the people set out seats for the king and the six teachers. Then the elder prepared a seat for Śāriputra. At that moment, Śāriputra was under a tree, serenely entering samādhi, roaming through various gates of dhyāna, unobstructed and unimpeded. He thought: ‘The great assembly in this gathering has long practiced heterodoxy and is arrogant and haughty. By what virtue should these living beings be subdued?’ Having reflected thus, he then made a vow: ‘If over countless kalpas I have been kind and filial toward my parents, śramaṇas, and brāhmaṇas, then when I enter the assembly today, let all the people bow in homage to me.’ At that time, the followers of the six teachers had already assembled, but Śāriputra alone had not yet arrived. They said to the king: ‘Gautama’s disciple knows that he lacks arts, so out of fear he does not come.’ The king said to the elder: ‘Where is your master now?’ Sudatta immediately went to Śāriputra’s place and said: ‘The great assembly has already gathered; please come to the meeting.’ At that time, Śāriputra arose from dhyāna, adjusted his robes, and walked forward serenely like a lion king, proceeding to the great assembly. At that moment, when the great assembly and the six teachers saw his appearance, they suddenly stood up, like grass bending before the wind, paying homage without realizing it. Then Śāriputra ascended the seat that Sudatta had arranged. Among the followers of the six teachers there was a disciple named Raudrākṣa, who was skilled in illusory arts. In front of the great assembly, he conjured a great tree with a spell, overshadowing the crowd. The crowd all said: ‘This was made by Raudrākṣa.’ Then Śāriputra, by supernatural power, raised a vairambhaka wind that blew up the roots of the tree, cast it down to the ground, and pulverized it into fine dust. The crowd said: ‘Śāriputra has won!’ Raudrākṣa again cast a spell to create a pool with seven treasures arranged on all four sides and lotus flowers blooming in the water. The crowd said: ‘This was made by Raudrākṣa.’ Śāriputra created a white elephant with six tusks; upon the tusks were flowers, and upon the flowers were jade maidens. The elephant walked slowly into the pool, took water into its trunk, and trampled the flowers. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a mountain adorned with seven treasures, with luxuriant flowers and fruits. The crowd said: ‘This was made by Raudrākṣa.’ Śāriputra then created a vajra-wielding warrior, who struck it with a vajra pestle, whereupon it broke into pieces. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a dragon with ten heads, which rained down various treasures in the sky, with lightning and thunder shaking the ground. The crowd all said: ‘This was made by Raudrākṣa.’ Śāriputra created a garuḍa king, who tore it apart and devoured it. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a bull king, huge and fat, with sharp horns scraping the ground, charging forward. Then Śāriputra transformed into a lion king, which immediately struck, tore apart, and devoured it. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa then transformed his own body into a yakṣa demon, gigantic in form, with fire burning atop its head, eyes red as blood, four tusks in its mouth, and fire shooting from its eyes, running in terror. Then Śāriputra transformed into King Vaiśravaṇa. The yakṣa was terrified and wished to retreat, but fire arose on all four sides with nowhere to go; only beside Śāriputra was it cool and free of fire. It immediately surrendered, touched its head to the ground in homage, and the fire was extinguished. The crowd all said: ‘Śāriputra has won! Raudrākṣa is inferior.’ At that time, Śāriputra flew up into the sky and manifested the eighteen transformations and eight sovereign powers. When the assembly saw his supernatural power, all rejoiced. Śāriputra then expounded the Dharma for them, and according to their meritorious practices, each attained the fruits of the path. Three hundred million disciples of the six teachers went forth from household life under Śāriputra to learn the path. When the contest of arts was over, the fourfold assembly each returned to their dwellings. The elder returned with Śāriputra to measure the ground for the vihāra. Personally casting one end of the measuring line, Śāriputra smiled with joy. The elder asked: ‘Why does the Venerable One smile?’ He answered: ‘Just as we begin to measure the ground, palaces in the six heavens are already completed.’ He then lent him the spiritual eye, and the elder saw them all. The elder then asked Śāriputra: ‘Which place is the most supreme among the six desire heavens?’ Śāriputra said: ‘In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva bound to one last birth who comes to be born there.’ Sudatta said: ‘I shall be born precisely in the fourth heaven.’ As soon as the elder uttered these words, the other five palaces vanished entirely, and only the palace in the fourth heaven remained calm and unchanging. Casting the line again, Śāriputra showed a sad and worried look. [The elder] then asked: ‘Why does the Venerable One have a sorrowful look?’ He answered: ‘Do you see the ants on this ground?’ He replied: ‘I have seen them.’