[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 2.40.2 # 止觀輔行傳弘決 2.40.2 止觀輔行傳弘決 2.40.2 - **Language:** Classical Chinese ### [2.40.2](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.2) 人白匿王：『國有人蟒，害人無數。 』比丘乞食，聞之白佛。 佛尋往彼，諸取薪人及守牛羊者皆不得過，云：『此有賊。 』佛乃前進。 遙見佛來，云：『我之指鬘數猶未足。 』母因送食，復自念言：『我聞師言，害母生天。 』便撮母頭，以手拔劍欲害於母。 佛放光照，掘云：『非天伐我乎？ 』母曰：『非天日月等光，必是世尊。 』掘聞佛名云：『我師亦云：「若害沙門，必得生天。 」』語母云：『且住。 我往害沙門。 』放母逐佛。 見佛如金山，佛復道而去，奔趁不及。 」白佛說偈，與《央掘經》同，《央掘經》云「住住大沙門，淨飯王大子。 我是央掘摩，今當稅一指。 」如是總有三十九偈，但易第二句云「無貪染衣士，毀形剃髮士，知足持鉢士」等。 佛以二百六十七偈答云「住住央掘摩！ 汝當住淨戒。 我是等正覺，輸汝慧劍稅。 」但易第三句，餘句並同。 餘第三句云「我住無生際，我住於實際，我住無作際。 」並用所證以答央掘。 央掘聞已，以佛力故，令悟梵本中語「如來出世，億劫乃值，未度者度等（四弘），有見佛者，即為說滅。 」走逐不及，必是如來，捨劍深坑，即便禮佛。 佛言：「善來。 」便成沙門，得法眼淨。 淨梵王領四兵而往伐之，王念先見世尊。 見已，具白佛。 佛問其意，王具答其意。 佛告王言：「見其出家為道者如何？ 」王曰：「當供養禮事。 彼無毫善，能發此心乎？ 」時央掘去佛不遠，正意結加。 佛遙示王，王禮供已，歎佛能降如是惡人。 後佛復為說法，得阿羅漢果，具六神通。 入城乞食，見者識之。 有婦人胎產甚難，見佛。 佛言：「賢聖已來，不曾殺人。 」婦人無他。 諸比丘問佛本緣等（云云）。 本為婆羅門法求欲生天，不違師教兼護婦人諂誑之情而行於殺，故今文云「彌殺彌慈」。 「祇陀末利」等者，準《未曾有經》下卷云「祇陀太子白佛：『昔受五戒，制酒難持，欲捨五戒持於十善。 』佛言：『飲時何過？ 』答：『國中豪賢時齎共飲，亦無餘過。 』佛言：『若如此者，終身無過。 』」夫善有二種，有漏、無漏。 飲不起惡業，是善報也，名有漏善。 佛因為說往昔因緣：「昔舍衛有剎利，因小諍致大怨，興兵相伐。 王有大臣名提韋羅，恃豪輕慢，於時太子實欲誅滅。 父王不聽，抱恨煩惱。 太后見之，負好酒勸我，我言：『先祖已來不曾飲酒。 若飲酒者，那羅天瞋、婆羅門伐我。 』太后夜分密開宮門，再三勸我，飲已忘憂。 三日之中受樂歡喜，因是仇息。 父王復諫：『夫修德歷代，何於小事致怨如此？ 若不忍者，亡失國土。 』因是和平，飲之力也。 」末利者，經言「元是王舍城耶若達多婆羅門婢，名黃頭，常知守園。 因將乾飯供佛之福，後波斯匿王遊獵入園見之，婢乃為王種種供給按摩，極稱王意。 王問婆羅門：『賣不？ 』答言：『婢賤何堪？ 』王重問之，答云：『千兩金。 』王遂以百千兩金從其買取，為第一夫人。 」《未曾有經》云「匿王白佛：『如佛所說，心歡喜故不起惡業，名有漏善者。 是事不然。 如人飲酒，心則歡喜不起煩惱，不起煩惱故則不殺害。 憶念我昔遊獵之時，忘將厨人，山中覺飢。 左右言王：「朝不勅令將厨人，即時無食。 」我聞是已走馬還宮，勅令索食。 厨人名修迦羅云：「即現無食，今方當作。 」飢逼瞋怒，令殺厨人。 諸臣共議：「國中唯有此之一人，殺已無人為王知厨稱王意者。 」時末利夫人聞已，即令辦好酒美肉，沐浴名香莊嚴身體，將諸妓女來至我所。 我見夫人瞋心即息，夫人輒遣黃門詐傳令勿殺厨人。 我至明旦深自悔恨，憂愁不樂。 夫人問我：「有何不樂？ 」王云：「我因昨日飢火所逼，錯殺厨人。 為是之故，悔恨愁耳。 」夫人笑曰：「其人猶在，願王莫愁。 」王言：「為實爾耶？ 為是戲耶？ > people reported to King Prasenajit: 'In the country there is a human serpent who has killed countless people.' Monks begging for food heard this and reported it to the Buddha. The Buddha straightaway went there. All the firewood gatherers and herders of cows and sheep could not pass through, saying, 'There is a brigand here.' The Buddha nevertheless advanced forward. Seeing the Buddha coming from afar, \[Aṅgulimāla\] said, 'The count for my garland of fingers is still incomplete.' His mother had just brought him food, and he thought to himself: 'I heard from my master that by killing one's mother one will be born in heaven.' He then grabbed his mother's head and drew his sword with his hand, intending to kill her. The Buddha emitted light that shone upon him, and \[Aṅguli\]māla said, 'Could this be a deva coming to strike me down?' The mother said, 'This is not the light of devas, the sun, or the moon; it must be the World-Honoured One.' Hearing the Buddha's name, \[Aṅguli\]māla said, 'My master also said, "If you kill a śramaṇa, you will definitely attain birth in heaven."' He told his mother, 'Wait here for now. I will go kill the śramaṇa.' Releasing his mother, he pursued the Buddha. He saw the Buddha like a mountain of gold; the Buddha walked along the road, and though he ran to chase him, he could not catch up." Speaking verses to the Buddha—which are identical to those in the \*Aṅgulimālīya-sūtra\*, where the \*Aṅgulimālīya-sūtra\* states: "Stop, stop, great śramaṇa, / eldest prince of King Śuddhodana! / I am Aṅgulimāla; / now I must levy a toll of one finger!" In this manner there are thirty-nine verses in all, differing only in the second line, saying: "O man in dyed robes free from greed," "O man of broken appearance with shaven head," "O man content holding an alms-bowl," and so on. The Buddha answered with two hundred and sixty-seven verses, saying: "Stop, stop, Aṅgulimāla! / You must abide in pure precepts. / I am the Equanimous and Fully Awakened One; / I offer you the toll of the sword of wisdom!" He altered only the third line, with the remaining lines being identical. The other third lines say: "I abide in the limit of non-arising," "I abide in the reality limit," "I abide in the limit of non-action." In all cases he used what he had realized to answer Aṅgulimāla. Having heard this, through the Buddha's power, \[Aṅgulimāla\] was made to awaken to the words of the Sanskrit original: "The Tathāgata appears in the world / only to be encountered after kotis of kalpas; / he delivers those who are not yet delivered, and so forth (the four universal vows); / for whoever sees the Buddha, / he immediately explains cessation." \[Thinking,\] "Since running after him I could not catch up, this must surely be the Tathāgata," he cast his sword into a deep pit and straightaway bowed down to the Buddha. The Buddha said, "Welcome, \[monk\]." He immediately became a śramaṇa and attained purity of the Dharma-eye. King Śuddhodana led the fourfold army to go attack him. The king thought he should first see the World-Honoured One. Having seen him, he reported everything to the Buddha. The Buddha asked his intention, and the king fully replied with his intention. The Buddha said to the king, "If you see that he has left home to practice the Path, what then?" The king said, "I would make offerings and bow down in service to him. But he has not the slightest good in him—how could he arouse such a mind?" At that time Aṅgulimāla was not far from the Buddha, upright in thought and seated cross-legged. The Buddha pointed him out to the king from afar. After paying homage and making offerings, the king praised the Buddha for being able to subdue such an evil person. Later, the Buddha again preached the Dharma for him, and he attained the fruit of an arhat, endowed with the six spiritual penetrations. Entering the city to beg for food, those who saw him recognized him. A woman was having a very difficult childbirth, and \[her family\] saw the Buddha. The Buddha \[instructed Aṅgulimāla to say\], "Since becoming a noble sage, I have never killed anyone." The woman suffered no harm. The monks asked the Buddha about the past causes, and so forth. Originally, in following the Brahmanical teaching to seek birth in heaven, not disobeying his master's instruction and moreover preserving the woman's deceptive flattery, he engaged in killing; therefore the present text says, "The more he killed, the more compassion \[he thought he had\]." As for "Jeta and Mallikā" and so on: according to the lower fascicle of the \*Sūtra on the Unprecedented\*, it states: "Prince Jeta said to the Buddha: 'Formerly I received the five precepts, but the prohibition on alcohol is difficult to uphold; I wish to relinquish the five precepts and uphold the ten wholesome \[actions\].' The Buddha said, 'What fault is there when you drink?' He answered, 'The eminent and worthy of the country sometimes bring \[wine\] to drink together with me; there is no other fault.' The Buddha said, 'If it is like this, there is no fault throughout your whole life.'" Now, wholesome \[actions\] are of two kinds: with outflows and without outflows. If drinking does not give rise to evil karma, this is a wholesome retribution, called wholesome with outflows. The Buddha thereupon explained the past causes and conditions: "Formerly in Śrāvastī there was a kṣatriya who, because of a minor quarrel, incurred great enmity and raised troops to attack each other. The king had a great minister named Tivera, who relied on his high status and was arrogant; at that time the prince truly wished to execute him. His royal father would not permit it, and \[the prince\] harbored resentment and vexation. The queen mother, seeing this, brought fine wine and encouraged me \[to drink\]. I said, 'Since the time of my ancestors, we have never drunk wine. If I drink wine, the god Nārāyaṇa will be angered, and the brahmins will attack me.' In the middle of the night, the queen mother secretly opened the palace gates and urged me repeatedly. Having drunk it, I forgot my worries. For three days I experienced joy and happiness, and because of this, the enmity ceased. The royal father again admonished \[me\]: 'Virtue has been cultivated for successive generations; why incur such enmity over a small matter? If one does not endure it, the kingdom will be lost.' Because of this there was peace and harmony; this was the power of drinking." As for Mallikā, the sūtra states: "Originally she was the slave girl of the brahmin Yajñadatta in Rājagṛha, named Yellow-Head, who was constantly assigned to guard the garden. By the merit of offering dried rice to the Buddha, later King Prasenajit, while on a hunting excursion, entered the garden and saw her. The slave girl provided various services and massages for the king, greatly pleasing the king's mind. The king asked the brahmin, 'Is she for sale?' He replied, 'A lowly slave girl, what is she fit for?' The king asked him again, and he replied, 'One thousand ounces of gold.' The king then bought her from him for one hundred thousand ounces of gold and made her his foremost consort." The \*Sūtra on the Unprecedented\* says: "King Prasenajit said to the Buddha: 'As the Buddha has spoken, because the mind is joyful and does not give rise to evil karma, it is called wholesome with outflows. But this matter is not so. Just as when a person drinks wine, their mind is joyful and does not give rise to afflictions; because afflictions do not arise, they do not kill. I remember formerly, when I was hunting, I forgot to bring the cook, and in the mountains I felt hungry. My attendants said to the king, "This morning you did not order the cook to be brought; right now there is no food." Having heard this, I galloped back to the palace and ordered food to be brought. The cook, named Śukra, said, "Right now there is no ready food; I am just about to make it." Oppressed by hunger, I was enraged and ordered the cook to be executed. The ministers discussed together: "In the entire country there is only this one person; after he is killed, there will be no one who understands cooking to suit the king's taste." At that time Consort Mallikā, having heard this, immediately had fine wine and delicious meat prepared, bathed, adorned her body with famous perfumes, and brought various singing girls to my presence. Seeing the consort, my anger immediately subsided. The consort, on her own initiative, sent a eunuch to falsely transmit an order not to execute the cook. When next morning came, I deeply regretted and reproached myself, being melancholy and unhappy. The consort asked me, "Why are you unhappy?" The king said, "Yesterday, pressed by the fire of hunger, I mistakenly killed the cook. For this reason, I am full of remorse and sorrow." The consort smiled and said, "The man is still alive; may the king not sorrow!" The king said, "Is this true, or is it a joke?" > — English (machine translation) (machine translation) - [Previous: 2.40.1](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.1) - [Next: 2.40.3](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.3) - [Up: 2.40](https://indike.org/pramana/in.bauddha.taisho.1912.2.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.40.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.40.2](https://indike.org/pramana/in.bauddha.taisho.1912.2.40.2) · Pramāṇa