唯識二十論述記 2.289

2.289

述曰：即佛在世，摩訶迦旃延。「摩訶」言大；「迦多衍」，此云剪剃，如常所釋。此即其姓，「那」者男聲，即剪剃種。男聲中，呼表是男也，如言「尼」者女聲中，呼表其女也。婆剌拏者，舊言娑羅那，此云流轉。即由剪剃神通意願，令王得夢，說此緣者，如舊《中阿含經》說娑羅那王，是眉稀羅國主，容貌端政，自謂無雙，求覓好人，欲自方比顯己殊勝。時有人曰：王舍城內有大迦旃延，形容甚好，世中無比，王遣迎之。迦旃延至，王出宮迎，王不及彼，人覩迦延，無看王者，王問所以，眾曰：迦延容貌勝王。王問：大德今果宿因。迦延答曰：我昔出家，王作乞兒，我掃寺地，王來乞食，我掃地竟，令王除糞，除糞既訖，方與王食，以此業因，生人天中得報端政。王聞此已尋請出家，為迦延弟子，後共迦延往阿盤地國中，山中修道，別處坐禪。阿盤地王，名鉢樹多，時將諸宮人入山遊戲，宮人見王形貌端政，圍遶看之，鉢樹多王見娑羅那王，疑有欲意。問娑羅那曰：汝是阿羅漢耶？王答言：非。次第一一問餘三果，王皆答言：非。又問：汝離欲不？又答言：非。鉢樹多瞋曰：若爾，汝何故入我婇女中看我婇女。遂鞭身破，悶絕而死，至夜方醒，從本處起至迦延所。迦延見已，心生悲愍，共諸同學，同為療治。娑羅那王語迦延曰：我從師乞暫還本國，集軍破彼阿盤地國，殺鉢樹多王，事竟當還從師修道。迦延從請，語：王欲去，且停一宿。迦延安置好家，令眠願令感夢，夢見集軍征阿盤地，自軍破敗，身為他獲，堅縛手足，赤花插頭，嚴鼓欲殺。王於夢中恐怖，大叫呼失聲云：我今無歸，願師濟拔，作歸依處，得壽命長。迦延以神力，手指出火，喚之令寤，問言：何故其猶未醒，尚言災事。迦延以火照而問之：此是何處，汝可自看。王心方寤。迦延語言：汝若征彼，必當破敗，如夢所見。王言：願師為除毒意。迦延為說：一切諸法，譬如國土，假名無實，離舍屋等，無別國土，離柱木等，無別舍屋，乃至廣說。至於極微，亦非實事，無彼無此，無怨無親。王聞此法，得預流果，後漸獲得阿羅漢果。故知依自意，他夢事亦成。

Commentary: This refers to Mahākātyāyana during the Buddha's lifetime. 'Mahā' means great; 'Kātyāyana' means 'shaving/cutting', as commonly explained. This is his clan name; 'na' is a masculine ending, signifying the shaving/cutting lineage. Among masculine terminations, the vocative indicates that he is male, just as 'nī' among feminine terminations indicates a female. 'Vāraṇa' was formerly translated as 'Śaraṇa', which here means 'transmigration' (liuzhuan). It was by the shaving/cutting [monk's] supernatural mental resolve that he caused the king to have a dream. In recounting the circumstances of this: as the old Madhyama-āgama says, King Śaraṇa was the ruler of the country of Mithilā. He was exceedingly handsome and regarded himself as peerless. He sought out handsome persons, wishing to compare himself with them to show his own superiority. At that time someone said: 'In Rājagṛha there is Mahākātyāyana, whose appearance is extraordinarily fine, without compare in the world.' The king dispatched a messenger to welcome him. When Kātyāyana arrived, the king went out of the palace to receive him. The king was inferior to him; when the people saw Kātyāyana, none looked at the king. The king asked why, and the crowd said: 'Kātyāyana's appearance surpasses the king's.' The king asked: 'Bhadanta, what was the past cause for this present result?' Kātyāyana replied: 'Long ago, when I left home, the king was a beggar boy. I swept the monastery grounds, and the king came begging for food. When I finished sweeping, I had the king clear away the dung. Only after the dung was removed did I give food to the king. Due to this karmic cause, I was reborn among humans and devas, obtaining the retribution of a handsome appearance.' When the king heard this, he immediately asked to leave home and became Kātyāyana's disciple. Later, he went together with Kātyāyana to the country of Avanti to cultivate the path in the mountains, sitting in meditation in a secluded place. The king of Avanti was named Pradyota. At that time he led the palace women into the mountains for amusement. When the palace women saw King [Śaraṇa's] handsome appearance, they gathered around to look at him. King Pradyota saw King Śaraṇa and suspected he had lustful intentions. He asked Śaraṇa: 'Are you an arhat?' The king replied: 'No.' He then asked about the remaining three fruits one by one, and the king replied 'No' to all. He asked again: 'Are you free from desire?' He again replied: 'No.' Pradyota was enraged, saying: 'If so, why did you enter among my palace women to look at them?' He then flogged him until his body was broken, and he fainted and nearly died. Only at night did he regain consciousness, and rising from that place, he went to Kātyāyana's dwelling. When Kātyāyana saw him, he felt compassion, and together with the fellow students, treated his wounds. King Śaraṇa said to Kātyāyana: 'I beg my master to allow me to return temporarily to my home country, gather an army to crush the country of Avanti, and kill King Pradyota. When the deed is done, I will return to follow the master and cultivate the path.' Kātyāyana granted his request, saying: 'If the king wishes to leave, stay for one night.' Kātyāyana settled him in a fine room and let him sleep, wishing him to experience a dream. In his dream he saw himself gathering an army to campaign against Avanti; his own army was crushed and routed, he was captured by the enemy, his hands and feet were tightly bound, red flowers were inserted into his head, and war drums were sounded, about to kill him. In his dream the king was terrified, crying out loudly in despair: 'I now have no refuge; I pray the master will rescue me and be my refuge, so that I may attain long life!' With his supernatural power, Kātyāyana produced fire from his fingertips and called to him to awaken him, asking why he was still not awake and still speaking of disaster. Kātyāyana illuminated him with the fire and asked: 'What place is this? You may see for yourself.' Only then did the king's mind awaken. Kātyāyana said to him: 'If you campaign against him, you will surely be defeated, just as seen in the dream.' The king said: 'I pray the master will eliminate my poisonous intention.' Kātyāyana explained to him: 'All dharmas are like a country—they are provisional designations without reality. Apart from houses and dwellings, there is no separate country; apart from pillars and timber, there are no separate houses, and so forth at length.' Down to the paramāṇu, none are real entities; there is no other and no self, no enemy and no kin. Hearing this teaching, the king attained the fruit of stream-entry (srotāpanna), and later gradually attained the fruit of an arhat. Therefore we know that in dependence on one's own mind, the events of another's dream are also accomplished.