[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 3.156 # 佛祖統紀 3.156 佛祖統紀 3.156 - **Language:** Classical Chinese ### [3.156](https://indike.org/pramana/in.bauddha.taisho.2035.3.156) 淨飯王病重。念見諸子。佛在王舍城。去此五十由旬（父王所治迦維羅國。王舍城在摩竭提國。並中印土。今言五十由旬。即相去二千里）告難陀阿難羅云。即以神足至王宮所。湧身虛空放大光明。光照王身患得安息。復以手著父王額上曰。王是淨戒之人心垢已離。今應歡喜諦思經法。時王於臥合掌心禮。忽就後世。諸釋棺斂置師子座。佛及難陀喪前肅立。阿難羅云。住在喪足。佛為當來世人不孝。躬欲擔棺。大千世界一切震動。欲界諸天諸龍鬼神。俱來赴喪。時四天王跪請擔棺。各自變身如人形像。世尊手執香爐前行。出詣墓所。千阿羅漢往大海渚。取旃檀香舉棺焚之。諸王收骨置於金函。起塔供養。佛告眾會。父王淨行生淨居天（淨飯王泥洹經○生五淨居者。第三果阿那含人）初波斯匿王（舍衛國主）娉於釋氏摩訶男。以家中婢生女。妻之生子。名流離。年八歲。令詣外家學射術。時新作講堂欲請佛僧。流離即升師子座。諸釋嗔罵之云。此婢生子敢入中坐。撲之着地。後紹王位往征釋種。目連三反白佛。佛言。宿緣已熟今當受報。流離王既入城。取諸釋埋脚地中。以象踏殺之。凡九千九百九萬人。流血成河。選五百端正釋女。欲與相接。一女罵云。我今何故與婢生種通。乃至五百女皆如此罵。王取五百女。刖手足擲阬中。還至舍衛。兄祇陀太子出見。流離王曰。吾與諸釋戰何不佐我。祇陀曰。我不堪殺害眾生。王即拔劍殺祇陀。命終即生忉利。五百釋女稱怨向佛。佛至其邊說法得法眼淨。命終生天。佛還給孤獨園告諸比丘。今流離王及此兵眾却後七日盡當磨滅。至七日初。王將兵眾詣河娛樂。天大雷震暴風疾雨。王及兵眾為水所漂。身壞命終入阿鼻獄（此云無救鼻音毘）佛因為諸比丘。說釋種宿世捕魚殺害因緣。今還受報之事（長阿含經○案興起行經云。過去羅閱城。有池多魚。村人捕之。著岸而跳。一魚名䴸。一名多舌。相語曰。我等不犯。人橫見殺。我後世當報。時村人男女。今諸釋種是。䴸魚者。毘婁勒王是。多舌者。今王相師名惡舌者是。我是時為小兒。見魚跳而喜。以杖打魚頭。王伐釋種。時我得頭痛）。流離殺諸釋氏。阿難愁惱。來佛所言。我與如來同一釋種。云何如來光顏如常。佛言。我修空定。過三年已還來問我（涅槃經）目連。取知識四五千人盛著鉢中。舉置虛空。流離軍退。佛令取鉢視之。人皆死盡。佛為說無常法。無央數人得須佗洹果（法句喻經）。 > King Śuddhodana fell gravely ill and wished to see his sons. The Buddha was residing in Rājagṛha, fifty yojanas away from there (the father king ruled the realm of Kapilavastu, while Rājagṛha was in the realm of Magadha; both are in Central India. The mention here of fifty yojanas means a distance of two thousand li). Addressing Nanda, Ānanda, and Rāhula, he went with them to the royal palace by means of supernatural feet (ṛddhipāda). Rising into the air, he emitted a great radiance. The light shone upon the king’s body, and his ailment was relieved. Furthermore, placing his hand upon his father the king's forehead, he said: 'The king is a person of pure precepts; the stains of the mind have already departed. Now you should rejoice and attentively contemplate the Dharma of the scriptures.' Thereupon the king, lying down, clasped his hands and paid homage in his mind; suddenly he passed on to the future world. The Śākyas encoffined him and placed the coffin upon a lion throne. The Buddha and Nanda stood reverently before the bier; Ānanda and Rāhula stood at the foot of the bier. For the sake of unfilial persons of future ages, the Buddha personally wished to carry the coffin. The great thousandfold world shook entirely. The devas of the desire realm, the dragons, ghosts, and spirits all came to attend the funeral. At that time, the Four Heavenly Kings knelt and petitioned to carry the coffin, each transforming his body into human form. The Bhagavat, holding an incense burner in hand, walked in front and proceeded out to the cemetery. A thousand arhats went to an islet in the great ocean, fetched sandalwood incense, raised the coffin, and cremated it. The kings gathered the bones, placed them in a golden casket, and erected a stūpa to make offerings. The Buddha told the great assembly: 'My father the king practiced pure conduct and has been reborn in the Śuddhāvāsa heaven' (Śuddhodana-rāja-parinirvāṇa-sūtra: Rebirth in the five Śuddhāvāsa heavens pertains to an anāgāmin, who has attained the third fruit). Earlier, King Prasenajit (the ruler of Śrāvastī) sought a bride among the Śākyas. Mahānāma had a daughter born to a female servant in his household and gave her as a wife. She bore a son named Virūḍhaka. When he was eight years of age, he was sent to his mother's family to learn archery. At that time, a new lecture hall had just been built, intending to invite the Buddha and the saṅgha. Virūḍhaka promptly ascended the lion throne. The Śākyas scolded him with anger, saying: 'How dares this son of a bondmaid enter and sit here?' They threw him to the ground. Later, he succeeded to the royal throne and went on an expedition against the Śākya clan. Maudgalyāyana reported this three times to the Buddha. The Buddha said: 'Past conditions have already ripened; now they must undergo the retribution.' After King Virūḍhaka entered the city, he seized the Śākyas, buried their feet into the ground, and had elephants trample them to death, a total of 99,900,000 people. Blood flowed like a river. He selected five hundred beautiful Śākya women, wishing to consort with them. One woman cursed him, saying: 'For what reason should I now have relations with the offspring of a bondmaid?' All the five hundred women cursed him in this manner. The king seized the five hundred women, severed their hands and feet, and threw them into a pit. Returning to Śrāvastī, his elder brother Crown Prince Jeta came out to see him. King Virūḍhaka said: 'When I fought with the Śākyas, why did you not aid me?' Jeta said: 'I cannot bear to kill sentient beings.' The king immediately drew his sword and killed Jeta. When his life ended, he was reborn in the Trāyastriṃśa heaven. The five hundred Śākya women cried out their grievances toward the Buddha. The Buddha went to their side and preached the Dharma for them; they obtained the purity of the Dharma-eye and, when their lives ended, were reborn in heaven. The Buddha returned to Anāthapiṇḍada's park and addressed the monks: 'Seven days from now, King Virūḍhaka and this army of his will all perish.' At the beginning of the seventh day, the king led his troops to the river for amusement. The heavens thundered greatly with violent wind and torrential rain; the king and his troops were swept away by the water. Their bodies broke up and their lives ended, and they entered the Avīci hell (translated here as 'without relief'; bi is pronounced vi). The Buddha thereupon explained to the monks the past-life conditions of the Śākya clan catching and killing fish, and their present undergoing of the retribution (Dīrghāgama: The Hingqi xing jing notes: In the past, in the city of Rājagṛha, there was a pond with many fish. The villagers caught them, and they flopped on the shore. One fish was named Mai and another named Duo-she. They spoke to each other: 'We did not harm anyone, yet we are slaughtered without cause. We shall take retribution in a future life.' The men and women of the village at that time are the present Śākya clan. The fish Mai was King Virūḍhaka; the fish Duo-she was the king’s physiognomist named E-she. At that time, I was a small child; seeing the fish flopping, I rejoiced and struck the fish’s head with a stick. When the king attacked the Śākya clan, I suffered a headache). When Virūḍhaka slaughtered the Śākyas, Ānanda was grieved and troubled. Coming to where the Buddha was, he said: 'I share the same Śākya clan as the Tathāgata. Why is the Tathāgata’s radiant countenance as usual?' The Buddha said: 'I cultivate the samādhi of emptiness. Come and ask me again after three years' (Nirvāṇa Sūtra). Maudgalyāyana took four to five thousand acquaintances, put them inside his alms-bowl, and lifted it high into the empty sky. When Virūḍhaka’s army retreated, the Buddha told him to retrieve the bowl and inspect it; the people were all dead. The Buddha preached the Dharma of impermanence for them, and countless people attained the fruit of srotāpanna (Dharmapada-avadāna Sūtra). > — English (machine translation) (machine translation) - [Previous: 3.155](https://indike.org/pramana/in.bauddha.taisho.2035.3.155) - [Next: 3.157](https://indike.org/pramana/in.bauddha.taisho.2035.3.157) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2035.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.3.156) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.3.156](https://indike.org/pramana/in.bauddha.taisho.2035.3.156) · Pramāṇa