釋迦譜 1.494

1.494

瑞應本起云。如是變化凡有十八。迦葉復念。是大沙門神則神矣。然不如我以得羅漢也。佛即語言。迦葉汝非羅漢。亦復非是阿羅漢道。汝今何故起大我慢。瑞應本起云。佛語迦葉汝非羅漢。不知道證。胡為強顏不知羞恥。虛妄自稱我有道德。於是迦葉心驚毛竪。慚愧無顏自知無道。即稽首言。今大道人實妙神聖。乃知我意。迦葉聞說如此語時。心懷愧懼身毛皆竪。而自念言。年少沙門善知我心。即白佛言。如是沙門。如是大仙。善知我心。唯願大仙攝受於我。佛即答言。汝既年老百二十歲。又復多有弟子眷屬。又為國王臣民所敬。若欲決定入我法者。先與弟子熟共論詳。迦葉答言。善哉善哉如大仙勅。然我內心非不決定。為當還與弟子論耳。作此語已即還本處。集諸弟子而語之言。年少沙門住此以來。見其種種神通變化。極為奇特智慧深遠。性又安詳。我今便欲歸依其法。汝等云何。弟子答言。我等所知皆尊者恩。年少沙門既為尊者之所歸信。豈當有虛。我等亦見有諸奇異。尊者若欲必受其法。我等亦願隨從歸依。于時迦葉聞諸弟子作是言已。即便相與俱詣佛所。而白佛言。我及弟子今定歸依惟願大仙時攝我等。佛言。善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊。即隨所應廣說四諦。于時迦葉聞說法已。遠塵離垢得法眼淨。乃至漸漸成阿羅漢果。爾時迦葉五百弟子。既見其師已為沙門。心生願樂亦欲出家。即白佛言。我等大師。已為大仙之所攝受今成沙門。我等亦樂隨大師學。唯願大仙聽我出家。佛言。善來比丘。鬚髮自落袈裟著身。即成沙門。於是世尊。即為轉於四諦法輪。時五百弟子。遠塵離垢得法眼淨。成須陀洹果。漸漸修行。乃至亦得阿羅漢果。爾時迦葉及五百弟子。以其事火種種之具。悉皆捐棄尼連禪河。師徒相與隨佛而去。爾時迦葉二弟。一名那提迦葉。二名伽闍迦葉。各有二百五十弟子。在尼連禪河側。居於下流。忽見其兄并及弟子。所事火具悉逐流來。心大驚愕而自念言。我兄今者有何不祥。事火之具今隨水流。將非惡人之所害也。是時二弟奔競相就。而共議言。我兄今者。若復不為惡人所害。諸物何緣從水而來。苦哉怪哉。我等宜速共至兄所。即便相與逆流而上。至兄住處空寂無人。心大悲絕。不知其兄及諸弟子之所在處。四向推尋。遇見舊人而問之言。我仙聖兄及諸弟子。不知所在。汝見之不。舊人答曰。汝仙聖兄與諸弟子。棄事火具。皆悉往於瞿曇之所。出家學道。是時二弟聞此語已。心大懊惱怪未曾有。又自念言。云何棄於阿羅漢道。而復更求他餘法也。即便馳往至其兄所。到已見兄并及眷屬。剃除鬚髮身被袈裟。即便跪拜而問兄言。兄本既是大阿羅漢。聰明智慧無與等者。名聞十方莫不宗仰。何故於今自捨此道。還從人學此非小事。爾時迦葉答其弟言。我見世尊成就大慈大悲。有三事奇特。一者神通變化。二者慧心清徹。決定成就一切種智。三者善知人根隨順攝受。以此事故。於佛法中出家修道。我今雖復國王臣民。所見宗敬。世論機辯無能折者。然非永斷生死之法。唯有如來所可演說。能盡生死。既值如是大聖之尊。而不自勵。師彼高勝。則是無心亦為無眼。二弟白言。若如兄語。決定是成一切種智。我所知得。皆是兄力。兄今既已從佛出家。我等亦願隨順兄學。即各語其諸弟子言。我今欲同大兄於佛法中。出家修道。汝意云何。時諸弟子即答師言。我等所以得有知見。皆大師恩。大師若欲於佛法中而出家者。亦願隨從。於是那提迦葉。迦闍迦葉。各與二百五十弟子。至於佛所頭面禮足。而白佛言。世尊。唯願慈哀濟度我等。佛言善來比丘。鬚髮自落袈裟著身。即成沙門。時那提迦葉伽闍迦葉。又白佛言。我諸弟子。今皆欲於佛法出家。唯願世尊垂愍聽許。佛即答言。善哉善哉。爾時世尊。便呼善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊。即為那提迦葉伽闍迦葉。及諸弟子現大神變。又應其心而為說法。語言比丘。當知世間皆為貪欲瞋恚愚癡猛火之所燒炙。汝等往昔奉事三火。既能絕棄除此外惑。今三毒火尚猶在身。宜速滅之。時諸比丘聞佛此語。於諸法中遠離塵垢。得法眼淨。世尊又為說四諦。皆得阿羅漢果。

The Ruiying benqi jing says: In this manner there were altogether eighteen transformations. Kāśyapa thought again: “This great śramaṇa has supernatural powers indeed, but he is still not as great as I, who have attained arhatship.” The Buddha then told him: “Kāśyapa, you are not an arhat, nor are you on the path to arhatship. Why do you now give rise to such great conceit?” The Ruiying benqi jing says: The Buddha said to Kāśyapa, “You are not an arhat and do not know realization of the path. Why are you brazen-faced, feeling no shame, falsely declaring yourself to possess the virtue of the path?” Thereupon Kāśyapa's heart trembled and his hair stood on end. Ashamed and embarrassed, knowing himself to be without the path, he bowed his head and said: “Now this great man of the path is truly marvelous, spiritual, and holy, knowing my mind as he does.” When Kāśyapa heard these words, his heart was filled with shame and fear, and the hairs on his body stood on end. He thought to himself: “The young śramaṇa knows my mind well.” He then addressed the Buddha, saying: “Such a śramaṇa! Such a great rṣi! You know my mind well. I pray only that the great rṣi will accept me.” The Buddha answered him: “You are already an old man of one hundred and twenty years, and you also have many disciples and followers, and are respected by the king, his ministers, and the people. If you are resolved to enter my Dharma, first consult thoroughly with your disciples.” Kāśyapa replied: “Excellent, excellent! It shall be as the great rṣi instructs. Yet my inner heart is already resolved; I need only return to confer with my disciples.” Having spoken these words, he returned to his original dwelling, assembled his disciples, and addressed them, saying: “Since the young śramaṇa came to stay here, I have seen his various supernatural transformations. They are exceedingly wondrous; his wisdom is profound and far-reaching, and his nature is serene and poised. I now wish to take refuge in his Dharma. What do you think?” The disciples answered: “Whatever we know is through the Venerable One's grace. Since the young śramaṇa is trusted and taken refuge in by the Venerable One, how could it be false? We too have seen various wondrous marvels. If the Venerable One is resolved to receive his Dharma, we also wish to follow and take refuge.” At that time, Kāśyapa, having heard his disciples speak these words, went together with them to the Buddha's dwelling, and addressed the Buddha, saying: “I and my disciples now are resolved to take refuge. We pray only that the great rṣi will forthwith accept us.” The Buddha said: “Welcome, bhikṣu!” Their hair and beards fell off of themselves, kāṣāya robes appeared on their bodies, and they immediately became śramaṇas. Thereupon the World-Honoured One, in accordance with their capacities, broadly expounded the Four Noble Truths. When Kāśyapa heard the Dharma preached, he became free of dust and defilement, attained the pure Dharma eye, and gradually achieved the fruit of arhatship. At that time, Kāśyapa's five hundred disciples, seeing that their master had already become a śramaṇa, gave rise to longing in their hearts and also wished to leave home. They addressed the Buddha, saying: “Our great teacher has already been accepted by the great rṣi and has now become a śramaṇa. We also wish to follow our great teacher in studying [the path]. We pray only that the great rṣi will permit us to leave home.” The Buddha said: “Welcome, bhikṣu!” Their hair and beards fell off of themselves, kāṣāya robes appeared on their bodies, and they immediately became śramaṇas. Thereupon the World-Honoured One turned the wheel of the Dharma of the Four Noble Truths for them. The five hundred disciples became free of dust and defilement, attained the pure Dharma eye, and achieved the fruit of srotāpanna; gradually practicing, they too eventually attained the fruit of arhatship. At that time, Kāśyapa and the five hundred disciples took all their various implements of fire-worship and threw them all away into the Nairañjanā River. Master and disciples went along following the Buddha. At that time, Kāśyapa's two younger brothers—one named Nadīkāśyapa and the second named Gayākāśyapa—each had two hundred and fifty disciples and were dwelling downstream on the bank of the Nairañjanā River. Suddenly seeing their elder brother's and his disciples' fire-worship implements all floating down with the current, they were greatly alarmed and thought to themselves: “What misfortune has befallen our elder brother today, that his fire-worship implements are floating down with the water? Could he have been harmed by evil men?” At that time, the two brothers rushed toward each other and conferred together, saying: “If our elder brother has not been harmed by evil men, why have these various items come downstream? How bitter! How strange! We should quickly go together to our brother's dwelling.” They then went upstream together and arrived at their brother's dwelling, which was deserted and empty of people. Their hearts were deeply grieved, not knowing where their elder brother and his disciples were. Searching in the four directions, they encountered an acquaintance and asked him: “We do not know where our holy rṣi brother and his disciples are. Have you seen them?” The acquaintance replied: “Your holy rṣi brother and all his disciples cast aside their fire-worship implements and have all gone to the dwelling of Gautama to leave home and study the path.” When the two brothers heard these words, they were greatly distressed and bewildered as never before. They thought to themselves: “Why would he cast aside the path to arhatship to seek another Dharma instead?” They immediately hastened to their elder brother's dwelling. Arriving there, they saw their brother and his retinue, their hair and beards shaved and their bodies clad in kāṣāyas. They immediately knelt in prostration and asked their brother, saying: “Brother, you were originally a great arhat, your intelligence and wisdom unmatched, your fame resounding throughout the ten directions, revered by all. Why have you now abandoned this path of your own accord and gone back to study under another? This is no small matter.” At that time, Kāśyapa replied to his younger brothers: “I have seen that the World-Honoured One has perfected great loving-kindness and great compassion, and possesses three extraordinary qualities: First, his supernatural powers and transformations; second, his wisdom mind is clear and pure, having definitely perfected all-aspect omniscience; third, he understands people's faculties well, according with them and guiding them. For these reasons, I have left home to cultivate the path in the Buddha's Dharma. Although I am now revered and respected by the king, ministers, and people, and in worldly debate and eloquence none could refute me, this is not the Dharma that permanently cuts off birth and death. Only that which the Tathāgata expounds can put an end to birth and death. Having encountered such a supreme Great Sage, if I did not exert myself to take that exalted and superior one as my teacher, I would be devoid of mind and devoid of eyes.” The two brothers said: “If it is as our brother says, he has definitely perfected all-aspect omniscience. What we have come to know has all been through our brother's strength. Since our brother has now already left home to follow the Buddha, we also wish to follow our brother in study.” Each then said to his disciples: “I now wish, together with my eldest brother, to leave home and cultivate the path within the Buddha's Dharma. What do you think?” The disciples then replied to their masters: “The reason we have attained knowledge and vision is entirely through our great masters' grace. If our great masters wish to leave home within the Buddha's Dharma, we also wish to follow.” Thereupon, Nadīkāśyapa and Gayākāśyapa, each with his two hundred and fifty disciples, went to the Buddha's dwelling, bowed their heads and faces to his feet, and addressed the Buddha, saying: “World-Honoured One, we pray only that you will compassionately save us.” The Buddha said: “Welcome, bhikṣu!” Their hair and beards fell off of themselves, kāṣāya robes appeared on their bodies, and they immediately became śramaṇas. Then Nadīkāśyapa and Gayākāśyapa further addressed the Buddha, saying: “All of our disciples now wish to leave home within the Buddha's Dharma. We pray only that the World-Honoured One will compassionately grant permission.” The Buddha replied: “Excellent, excellent!” Thereupon the World-Honoured One called out: “Welcome, bhikṣus!” Their hair and beards fell off of themselves, kāṣāya robes appeared on their bodies, and they immediately became śramaṇas. At that time, the World-Honoured One manifested great supernatural transformations for Nadīkāśyapa, Gayākāśyapa, and all their disciples, and expounded the Dharma responding to their minds, saying to them: “Bhikṣus, you should know that the world is entirely scorched by the fierce fires of greed, hatred, and ignorance. In the past, you served three fires; having now abandoned and eliminated these external delusions, the three poisons of fire are still in your bodies—you should quickly extinguish them.” When the bhikṣus heard these words of the Buddha, they became free from dust and defilement among all phenomena and attained the pure Dharma eye. The World-Honoured One further expounded the Four Noble Truths for them, and they all attained the fruit of arhatship.