注維摩詰經 3.317

3.317

什曰：有羅漢名薄拘羅，往昔為賣藥師，語夏安居僧言：若有須藥，就我取之。眾竟無所須，唯一比丘小病受，一訶梨勒果。因是九十劫生天人中受無量快樂，但聞病名而身無微患。於此生年已九十，亦未曾有病。況佛積善無量，疾何由生？問曰：善惡相對，報應宜同。五逆重罪一劫受苦，云何一果之善受福無量耶？答曰：罪事重而力微，善事輕而勢強。譬有惡蛇將取人食，先吐毒沫在地，人踐其上即時昏熟不能起去，然後以氣吸之。三寶中作功德亦復如是，初作功德時，其事雖微冥益已深，然後方便引入佛道，究竟涅槃其福乃盡。

[Kumāra]jīva says: "There was an arhat named Vakkula who, in the past, was a medicine seller. He said to the monks observing the summer retreat: 'If anyone needs medicine, come to me and take it.' The community ended up needing nothing; only one monk had a slight illness and received a single harītakī fruit. Because of this, for ninety kalpas he was born among gods and humans, enjoying immeasurable bliss; he only heard the name of illness, yet his body never suffered the slightest affliction. In his present life, he was already ninety years old and had never experienced sickness. How much less so for the Buddha, who has accumulated immeasurable good deeds—how could illness arise in him? A question asks: 'Good and evil are opposites, and their retributions should correspond. One who commits the grave crime of the five heinous sins suffers torment for an entire kalpa; how can the good deed of a single fruit bring immeasurable blessings?' The answer says: 'The act of sin is heavy, but its power is weak; the act of good is light, but its force is potent. It is like a venomous snake about to capture a human for food: it first spits toxic froth upon the ground. When the human steps on it, they instantly fall into a stupor, unable to get up and leave, after which it draws them in with its breath. Performing meritorious deeds within the Three Jewels is also like this: when one first performs a meritorious deed, though the matter is slight, the hidden benefit is already profound; afterward, through upāya, one is guided into the Buddha Path, and only upon reaching ultimate nirvāṇa is that blessing exhausted.'"