注維摩詰經 3.219

3.219

什曰：轉輪王亦有不入胎者，如頂生王是也。昔轉輪王頂上生瘡，王患其痒痛，婆羅門欲以刀破之。王時怒曰：「云何以刀著大王頂上耶？」更有婆羅門以藥塗之，至七日頭瘡乃壞，視瘡中見有小兒，威相端正，取而養之，後遂為王。因從頂生，故名頂生王。或有從肩臂手足等生，此皆從男女生也。佛若不出家，則大轉輪王王四天下。羅睺羅不出家，王一閻浮提，地下十由旬鬼神、空中十由旬鬼神，皆屬羅睺羅為其給使。羅睺羅失會，其旨有四：一不見人根，應非其藥；二出家功德無量，而說之以限；三即是實相而以相說之；四出家法本為實相及涅槃，出家即是二法方便。今雖主得已有其相。羅睺羅雖說出家之美，而不說其終之相，故違理喪真受屈當時也。二人雖俱說出家功德，而羅睺羅以四失乖宗，維摩以四得應會，其得失相反差別若此也。生曰：羅云有轉輪王相，王閻浮提也。

[Kumāra]jīva says: Wheel-turning kings may also be born without entering a womb, like King Mūrdhagata (Crown-Born King). Formerly, a boil grew on a wheel-turning king's crown; the king suffered from its itching and pain, and a brāhmaṇa wished to cut it open with a knife. The king grew angry and said: "How can you apply a knife to the Great King's crown?" Another brāhmaṇa applied medicine to it, and on the seventh day the head-boil burst. Looking into the boil, they saw a young boy of upright, imposing features. They took him and raised him, and he later became king. Because he was born from the crown, he was named King Mūrdhagata. There are also those born from the shoulders, arms, hands, or feet; these are all born from a man or woman. If the Buddha had not gone forth, he would have been a great wheel-turning king ruling the four continents. If Rāhula had not gone forth, he would have ruled Jambudvīpa, and the spirits and deities ten yojanas beneath the earth and ten yojanas in the air would all have been Rāhula's subjects to serve him. In Rāhula's failure to accord with the situation, there were four points: first, he did not see the capacities of the persons, prescribing what was not the right medicine; second, the merit of going forth is immeasurable, yet he spoke of it with limitations; third, it is precisely the true mark, yet he spoke of it in terms of marks; fourth, the Dharma of going forth is fundamentally for the sake of the true mark and nirvāṇa, and going forth is the upāya for these two dharmas. Now, although the main achievement has been attained, it still has its marks. Although Rāhula spoke of the beauty of going forth, he did not speak of its ultimate characteristic; therefore, he contravened the principle, lost the truth, and was humbled on that occasion. Although both spoke of the merits of going forth, Rāhula went against the core theme due to four shortcomings, whereas Vimalakīrti responded to the occasion with four attainments. The contrast and difference between their shortcomings and attainments are like this. [Dao]sheng says: Rāhula possessed the marks of a wheel-turning king who would rule over Jambudvīpa.