[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) › [觀無量壽佛經義疏](https://indike.org/pramana/in.bauddha.taisho.1754) › 2.23 # 觀無量壽佛經義疏 2.23 觀無量壽佛經義疏 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1754.2.23) 「如是時間經三七日，王食\[麩-夫+少\]密、得聞法故，顏色和悅。」食以資身、法以沃心，本圖餓死反更充盛。因慈忿怒，推究元由，若準《涅槃》，與此少異，故須委引方盡始終。經云「羅閱闍王頻婆娑羅，其王太子名曰善見。業因緣故生惡逆心，欲害其父而不得便。爾時惡人提婆達多，亦因過去業因緣故，復於我所生不善心欲害於我，即修五通不久獲得。遂與太子共為親友，現作種種神通之事，太子見已生敬信心嚴設供養。太子告言：『我今欲見曼陀羅花。』提婆即往三十三天求之，其福盡故都無與者。既不得華即欲自取，便失神通，還見己身在王舍城。心生慚愧，不能復見太子，遂至佛所求索大眾，白言：『唯願如來以此大眾付囑於我。』佛言：『癡人！舍利弗等聰明大智，我猶不以大眾付囑。況汝癡人食唾者乎（謂現通時現作嬰兒食闍世唾）？』於是提婆倍生惡心，乃言：『瞿曇！汝雖調伏大眾，勢亦不久當見磨滅。』即時大地六反震動，提婆尋即躄地，身邊出大暴風吹諸塵土而污坌之。提婆復言：『若我此身必入阿鼻，我要當報如是大怨。』尋起至太子所，太子即問：『何故顏容憔悴有憂色耶？』提婆言：『我今與汝極成親愛。外人罵汝，我豈不憂？』太子言：『云何罵我？』提婆言：『國人罵汝為未生怨。』太子問：『何故？』提婆言：『汝未生時，一切相師皆言此兒生已當殺其父。一切內人獲汝心故，謂為善見。毘提夫人聞是語已，既生汝身，於高樓上棄之於地壞汝一指。復號汝為婆羅留枝。我聞是已心生憂憒，而復不能向汝說之。』提婆以如是等惡事教令殺父，『若汝父死，我亦能殺瞿曇沙門。』於是太子收其父王閉之城外，以四種兵而守衛之。毘提夫人即至王所，時守王人遮不聽入。夫人訶罵，守人即告太子：『大王夫人欲見父王，不審聽否？』太子嗔嫌，即往母所前牽母髮拔刀欲研。耆婆白言：『有國已來，罪雖極重不及女人，況所生母。』太子聞已即便放捨。遮斷父王衣服臥具飲食湯藥，過七日已王便命終。」引彼校此，或異或同，方便隨機，不足怪矣。二、明欲害母，四：初至「不令復出」，幽閉深宮；二、「韋提」下，翹誠請佛；三、「未舉」下，佛知往赴；四、「時韋提」下，見佛求法。初、幽閉深宮，三：初、執釰欲害；二、二臣諫止；三、勅令幽閉。初、執釰欲害，四：初、王問門者；二、守門實答；三、王聞瞋罵；四、執釰欲害。初、王問門者，審其在否。 > "During this time, three times seven days passed; because the king ate the flour and honey and was able to hear the Dharma, his complexion was peaceful and joyful." Food sustains the body, and the Dharma enriches the mind; originally intended to be starved to death, he became even more robust instead. Because of this, \[Ajātaśatru's\] fury arose, and he investigated the cause. According to the Nirvāṇa Sūtra, it differs slightly from this, so it must be quoted in detail to exhaust the whole story. The sūtra says: "In Rājagṛha, King Bimbisāra had a crown prince named Sudarśana. Owing to past karma, an evil and rebellious mind arose in him, and he wished to harm his father but found no opportunity. At that time, the evil man Devadatta, also owing to past karma, again gave rise to an unwholesome mind toward me and wished to harm me. He cultivated the five supernormal powers and attained them before long. He then became close friends with the prince and manifested various supernormal feats; seeing them, the prince gave rise to reverent faith and made grand offerings. The prince said: 'I now wish to see a māndārava flower.' Devadatta immediately went to the Heaven of the Thirty-Three to seek it, but because his merit was exhausted, none would give it to him. Having failed to obtain the flower, he wished to take it himself, whereupon he lost his supernormal powers and found himself back in Rājagṛha. Feeling ashamed and unable to face the prince again, he went to the Buddha's place to ask for the great assembly, saying: 'I only pray that the Tathāgata will entrust this great assembly to me.' The Buddha said: 'Foolish man! Even to Śāriputra and the others of sharp intelligence and great wisdom, I have not entrusted the great assembly. How much less to you, a foolish man who eats saliva (meaning that when manifesting supernormal powers, he manifested as an infant eating Ajātaśatru's saliva)?' Thereupon Devadatta gave rise to double the evil intent, saying: 'Gautama! Although you tame the great assembly, its power will not last long before it is destroyed.' Immediately the great earth shook in six ways. Devadatta instantly fell to the ground, and a great violent wind arose beside his body, blowing dust and dirt to defile him. Devadatta said again: 'If this body of mine must enter Avīci, I will certainly avenge such a great grievance.' Rising immediately, he went to the prince's place. The prince asked: 'Why is your complexion haggard and sorrowful?' Devadatta said: 'I am now exceedingly intimate and fond of you. When outsiders revile you, how could I not grieve?' The prince said: 'How do they revile me?' Devadatta said: 'The people of the country revile you as "Unborn Enmity".' The prince asked: 'Why?' Devadatta said: 'Before you were born, all the physiognomists said: "After this child is born, he will kill his father." All the palace women, to win your favor, called you Sudarśana. When Lady Vaidehī heard these words, after giving birth to you, she cast you down from a high tower onto the ground, breaking one of your fingers. They also called you Bālaruci. Hearing this, my mind became sorrowful and distressed, yet I could not tell it to you.' With such evil matters Devadatta instructed him to kill his father, \[saying\]: 'If your father dies, I too can kill the śramaṇa Gautama.' Thereupon the prince arrested his royal father, confined him outside the city, and guarded him with the four kinds of troops. Lady Vaidehī went to the king's place, but the guards obstructed her and would not allow her in. The lady rebuked them, and the guards reported to the prince: 'The Great King's lady wishes to see the royal father; we do not know whether it is permitted or not.' The prince was enraged; he immediately went to his mother's place, dragged her forward by the hair, and drew his sword intending to slay her. Jīvaka said: 'Since the founding of our state, though offenses have been extremely grave, none have extended to women, much less one's own birth mother.' Having heard this, the prince let her go. He cut off his royal father's clothing, bedding, food, drink, broth, and medicine; after seven days passed, the king passed away." Comparing that text with this one, they are partly different and partly identical; being expedients tailored to capacities, they are not surprising. Second, explaining the desire to harm the mother has four parts: 1. down to "not letting her out again," she is confined in the deep palace; 2. from "Vaidehī" downward, she sincerely prays to the Buddha; 3. from "Before he had lifted" downward, the Buddha knows and proceeds there; 4. from "At that time Vaidehī" downward, she sees the Buddha and seeks the Dharma. First, she is confined in the deep palace, which has three parts: 1. he draws a sword intending to harm her; 2. two ministers remonstrate and stop him; 3. he decrees her confinement. First, he draws a sword intending to harm her, has four parts: 1. the king asks the gatekeeper; 2. the gatekeeper answers truthfully; 3. the king hears and angrily reviles; 4. he draws a sword intending to harm her. First, the king asks the gatekeeper, inquiring whether he is still alive. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1754.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1754.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1754.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1754~en-mt.2.23) — English, machine translation ## Linked texts (1) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.31.70) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1754.2.23](https://indike.org/pramana/in.bauddha.taisho.1754.2.23) · Pramāṇa