[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) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 3.53 # 仁王經疏 3.53 仁王經疏 3.53 - **Language:** Classical Chinese ### [3.53](https://indike.org/pramana/in.bauddha.taisho.1708.3.53) 釋曰：第二、引普明王證上護身。文別有二：初明難事、後「其普明」下辨能護難。此之初也。於中有三：初明斑足因緣、次受邪師教、後正作難事。此即初也。言斑足者，釋有三義：一如《賢愚經》說，故名迦摩沙波陀王。漢言駮足，亦云斑足。波羅達王將四種兵入山遊獵，逢𤙤師子，婬心猛盛逼王行欲，王怖從之。師子得胎，日自滿足，生一男兒。遍身似人，唯足斑駮，似於師子。銜來歸王，王取為兒，立名斑足。二解：斑足飛行，食人因緣，亦如《賢愚經》。然斑足王，日日常供一箇仙人，恒奉淨食，不雜魚肉。遇值仙人一日不來，即有天神化作仙形，詐入王室索魚肉食。舊仙後日依時還來，王奉肉食，仙人嗔怪何因相試，令王今後十二年中恒食人肉。仙人語竟，飛還山中。是後厨監忘不辦，臨時無計出外覓肉，見死小兒肥白在地，念且應急，即去頭足作食奉王。食之甚美，即問由來，厨人實答。王言：「自今常用此肉。」厨人懼王，專捕小兒殺以為食，日日供王。國人失兒，處處趣覓，乃見厨人抴他小兒提縛。國人告王，王言：「我教。」國人聞之，咸言：「是王是我大怨。」伺王池洗，伏兵提王。王既被提，即告國人：「願見一恕，後更不殺。」國人不許，王即起願：「願我比來所修諸善，迴令今日變成羅剎，飛行食人。」語已即飛，空中唱言：「自今已後，次當食汝所愛妻兒。」人聞藏走。多有羅剎附為翼從，徒眾漸多，所害轉廣。後諸羅剎白斑足言：「我為王從，王今應當為我等輩搏取千王，設一大會。」斑足言好，一一往取。已得九百九十九王，唯少一王，不得作會。諸王各言：「我等今日無所歸告。若當捕得須陀素王，有大方便，能救我命。」作是計已，白斑足言：「王欲作會。須陀素王有高名德，若得彼來，王會圓滿。」時羅剎王即飛取之。值須陀王出城向園入池欲洗，路見乞人從王告乞。王言：「待洗還，當施道士。」王始入池，羅剎王從空飛下，搏須陀王著本山中。須陀王愁憂悲泣。斑足王言：「聞汝名德第一丈夫，云何悲啼如世小兒？」須陀素言：「我不愛身命、貪惜壽命。朝出見乞許施，值王將來，懼違誠信。是以悲耳。願王放我七日，布施道士。」斑足即許。須陀尋還，七日布施道士。時婆羅門見須陀素欲還就死，恐其戀國，為王說偈。偈同此經，八行相似，唯有一句「天龍人鬼於中彫喪」異此經也。須陀聞偈，思義歡喜，即立太子自代為王，辭別就死。斑足至日遙望候之，見須陀來，形有喜色。斑足怪問：「汝今就死，何故歡喜？」須陀答曰：「大王恩寬。施我七日，布施道士。又聞妙法，心自開解。我願既滿，雖來就死，心喜無憂。」斑足問言：「汝聞何法？試為吾說。」須陀即為宣說所聞八偈妙法，并更為說殺生罪報。斑足聞之，即放諸王各還本國。須陀素王即令兵眾，還將斑足安置本國復先王位。須陀王者，釋迦佛是。斑足王者，鴦掘摩是。三明諸經說斑足不同，如《智論》中說：斑足王名鹿足王，似定斑鹿，名鹿足也，亦名兩翅王，但說鹿足欲食百王。如《普明王經》中說：斑足王名河群王，入山見大樹神，許貢百王。普明王為河群王宣說四偈，河群王聞偈，放普明及九百九十九王。此《仁王經》及《賢愚經》宜說千王。然此諸經本是應一，但以對人見聞不同，故致別耳。 > Commentary: Second, citing King Samantaprabha to verify the protection of the person above. The text falls into two parts: first, clarifying the calamity; later, from "that Samantaprabha" down, distinguishing the capacity to protect against the calamity. This is the first part. Within it there are three parts: first, clarifying the causes and conditions of Kalmāṣapāda; next, receiving the teaching of a heterodox master; and finally, the actual undertaking of the calamity. This is the first part. As for 'Kalmāṣapāda', the explanation has three aspects. First, as explained in the Damamūka-nidāna-sūtra, he was therefore named King Kalmāṣapāda; in Chinese, Bozu ("mottled feet"), also called Banzu ("spotted feet"). King Bharata led the four kinds of troops into the mountains to hunt. He encountered a tigress-lion whose lustful desire was intense, which forced the king to engage in sexual intercourse; the king was frightened and complied. The lioness conceived, and when her days were fulfilled, she gave birth to a male child. His whole body resembled a human, except that his feet were spotted like a lion's. Carrying him in her mouth, she returned him to the king; the king took him as his child and named him Kalmāṣapāda. In the second explanation: the causes and conditions of Kalmāṣapāda's flying and eating humans are also as in the Damamūka-nidāna-sūtra. King Kalmāṣapāda used to make offerings daily to a seer, constantly serving pure food unmixed with fish or meat. It happened that one day the seer did not come, and a celestial spirit transformed into the appearance of a seer, deceitfully entered the king's quarters, and demanded fish and meat to eat. The original seer returned the next day on schedule, and the king served meat; the seer became angry, wondering why he was being tested, and caused the king constantly to eat human flesh for the next twelve years. When the seer finished speaking, he flew back into the mountains. Later, the kitchen supervisor forgot and failed to prepare \[meat\]. With no other plan at the moment, he went outside to seek meat, and saw a dead child lying on the ground, plump and pale. Thinking that this would meet the emergency, he removed the head and feet, prepared the food, and offered it to the king. Eating it, the king found it very delicious, and asked its origin; the cook answered truthfully. The king said: 'From now on, always use this meat.' The cook feared the king, so he specifically captured children and killed them for food, offering them to the king day after day. When the people of the state lost their children, they went everywhere searching, and saw the cook dragging another's child, tying him up. The people reported this to the king, and the king said: 'It was my command.' Hearing this, the people all said: 'This king is our great enemy!' Waiting until the king went to the pool to bathe, an ambush seized him. Once seized, the king addressed the people: 'I beg you for one pardon; hereafter I will kill no more.' The people would not permit it, so the king made a vow: 'May all the good deeds I have cultivated up to now be redirected to make me today transform into a rākṣasa who flies and eats humans!' Having spoken, he immediately flew off and cried out in the sky: 'From now on, I will in turn eat your beloved wives and children!' Hearing this, the people hid and fled. Many rākṣasas attached themselves to him as his retinue; his followers gradually grew, and the harm he caused became wider. Later the rākṣasas said to Kalmāṣapāda: 'We are the king's retinue; the king should now seize a thousand kings for our sake and hold a great feast.' Kalmāṣapāda agreed, and went to capture them one by one. Having captured nine hundred and ninety-nine kings, only one king was missing, and he could not hold the feast. The kings each said: 'Today we have nowhere to turn. If King Sutasoma is captured, he possesses great skillful means and can save our lives.' Having made this plan, they said to Kalmāṣapāda: 'You wish to hold a feast; King Sutasoma has an exalted reputation and virtue. If you can bring him, your royal feast will be complete.' Then the rākṣasa king flew off to seize him. It happened that King Sutasoma came out of the city toward the garden and entered a pool wishing to bathe. On the road he saw a mendicant begging from him; the king said: 'Wait until I return from bathing, and I will give alms to you, seeker of the Way.' Just as the king entered the pool, the rākṣasa king flew down from the sky, seized King Sutasoma, and placed him in his original mountain. King Sutasoma wept with sorrow and grief. King Kalmāṣapāda said: 'I have heard that your reputation and virtue make you the foremost man; why do you weep like a common child?' Sutasoma said: 'I do not cherish my physical life or begrudge my lifespan. This morning when going out I saw a mendicant and promised him an alms; encountering you bringing me here, I feared violating my sincerity and trustworthiness. It is for this reason that I grieve. I pray that the king will release me for seven days to give alms to the seeker of the Way.' Kalmāṣapāda granted it. Sutasoma quickly returned and gave alms to the seeker of the Way for seven days. At that time, a brāhmaṇa, seeing that Sutasoma intended to return to face death and fearing he would yearn for his state, recited a verse for the king. The verse is identical to this sūtra's, eight lines being similar, with only one line, "Devas, dragons, humans, and ghosts perish therein," differing from this sūtra. Hearing the verse, Sutasoma contemplated its meaning with joy, immediately installed his crown prince to take his place as king, and bade farewell to go to his death. On that day, Kalmāṣapāda watched for him from afar and saw Sutasoma coming, his countenance joyful. Kalmāṣapāda was surprised and asked: 'You are coming to your death now; why are you joyful?' Sutasoma replied: 'The Great King's grace was generous, granting me seven days to give alms to the seeker of the Way. Moreover, I heard the wondrous Dharma and my mind became open and liberated. My vow being fulfilled, though I come to face death, my mind is joyful and free from sorrow.' Kalmāṣapāda asked: 'What Dharma did you hear? Try speaking it for me.' Sutasoma then proclaimed for him the wondrous Dharma of the eight verses he had heard, and further explained for him the retribution for the sin of killing living beings. Hearing this, Kalmāṣapāda immediately released the kings, each returning to his own state. King Sutasoma then commanded his troops to escort Kalmāṣapāda back, settling him in his own state and restoring his former royal throne. King Sutasoma was Śākyamuni Buddha; King Kalmāṣapāda was Aṅgulimāla. Third, clarifying that various sūtras speak of Kalmāṣapāda differently: as explained in the Mahāprajñāpāramitopadeśa, King Kalmāṣapāda is named King Hariṇapāda ("Deer-Foot"); because he was definitely like a spotted deer, he was named Deer-Foot; he was also named King Two-Wings; it only says that Deer-Foot wished to eat one hundred kings. As explained in the Samantaprabha-rāja-sūtra, King Kalmāṣapāda was named King Hequn; entering the mountains, he saw a great tree spirit and promised to offer one hundred kings. King Samantaprabha proclaimed four verses for King Hequn; hearing the verses, King Hequn released Samantaprabha and the ninety-nine kings. This Benevolent Kings Sūtra and the Damamūka-nidāna-sūtra properly speak of one thousand kings. However, these various sūtras originally refer to one and the same manifestation; it is merely that due to differences in what people saw and heard, distinctions were made. > — English (machine translation) (machine translation) - [Previous: 3.52](https://indike.org/pramana/in.bauddha.taisho.1708.3.52) - [Next: 3.54](https://indike.org/pramana/in.bauddha.taisho.1708.3.54) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1708.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.3.53) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.5.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.3.53](https://indike.org/pramana/in.bauddha.taisho.1708.3.53) · Pramāṇa