釋迦譜 2.22

2.22

是時父王往詣佛所。見迦葉千人形體至陋。每心不平。此等比丘雖復心精無表容貌。當勸宗室樂無為者。令作沙門擇取端正。即令宗族明日會殿。受命即到。王告宗室曰。阿夷相言。佛不出家當作聖王。君四方天下左右侍從率當端正。今諸弟子類無恣觀。欲聘有道儀容足者。充備僧數光暉世尊。咸言大善聽令歡喜。乞退嚴辦七日乃行。調達便告行者。吾等王者子弟。今棄世榮出家居道。整頓服飾極世之妙。象馬車乘價直萬金。其日嚴出觀者填路。調達冠幘自然墮地。衢和離所可乘象。四脚布地而作鳥鳴。相工占曰。餘皆得道一人不吉。俱詣佛所求作沙門。剛強降伏莫不樂受。調達亦名提婆達多。齊言天熱。以其生時人天心皆忽驚熱。故因為名。增一阿含經云。提婆達兜白佛言。願聽在道次。佛言。汝宜在家分檀惠施。夫為沙門實為不易。復再三白。復告不宜出家。提婆達兜便生惡念。此沙門懷嫉妬心。我今宜自剃頭善修梵行。何用是沙門為。提婆達兜後犯五逆罪。惡心欲至如來所適。下足在地地中有大火。風起生繞提婆達兜。身為火所燒。便發悔心稱南無佛。然不究竟適得稱南無。便入地獄中。阿難悲泣言。提婆達在地獄中為經幾時。佛言。經一大劫命終生四天王上。展轉至他化自在天。經六十劫不墮三惡趣。最後受身成辟支佛。名曰南無。由命終之時稱南無故。時大目犍連言。我欲至阿鼻獄中。見提婆達慰勞慶賀。佛言。阿鼻罪人不解人間音響。目連白言。我解六十四音。當以此音往語彼人。目連如屈伸臂頃。至阿鼻獄上虛空中曰。提婆達兜。獄卒曰。此間亦有拘樓秦佛迦葉佛時提婆達兜。今命何者。目連曰。吾命釋迦文佛叔父兒提婆達兜。獄卒燒炙彼身使令覺悟曰。汝仰觀空中。見大目連坐寶蓮華。語目連曰。尊者何由屈此。目連曰。如來記汝。欲害世尊。緣入阿鼻。最後成辟支佛。號名南無。提婆達聞已歡喜言。我今日以右脇臥阿鼻獄中。經歷一劫終無勞倦。目連復問苦痛有增損乎。提婆達報以熱鐵輸轢我身壞。復以鐵杵㕮咀我形。有黑暴象蹈蹋我體。復有火山來鎮我面。昔日袈裟化為銅鍱極為熾然。今寄頭面禮世尊足。復禮尊者阿難。目連即攝神足遠世尊所。大智論稱提婆達弟子。俱迦離謗舍利弗及目犍連。命終墮蓮華地獄中。即衢和離也。祐拾檢調達之歷緣也。亟為戚屬恒結仇讐。豈以標明善惡影響祕教乎。是故經言。若言提婆達多造逆罪墮阿鼻者。無有是處。斯乃諸佛境界非二乘所測也。

At that time the father king went to the Buddha's place. Seeing that the bodies of Kaśyapa's thousand men were extremely unsightly, he was constantly displeased in his heart: 'Although these bhikṣus have refined minds, their countenances show nothing of it. I should encourage those of the royal clan who delight in non-action to become śramaṇas, choosing those who are handsome.' He immediately ordered the clan to assemble in the palace on the following day, and having received the command, they arrived at once. The king announced to the clan: 'Asita's physiognomy stated that if the Buddha had not gone forth from the household, he would have become a holy king, ruling over all under heaven in the four quarters, and his attendants on left and right would all have been handsome. Now his disciples as a group have no pleasing appearance. I wish to engage those endowed with the Path and sufficient in deportment to fill up the number of the Saṅgha and add brilliance to the World-Honoured One.' They all said: 'Very well,' and heard the order with joy, begging leave to withdraw and make strict preparations, setting out only after seven days. Tiaoda (Devadatta) then told his companions: 'We are sons and younger brothers of kings. Now, abandoning worldly glory to go forth from the household and dwell in the Path, we must arrange our clothing and ornaments with the utmost worldly excellence; our elephants, horses, and carriages shall be worth ten thousand pieces of gold.' On the day of their splendid departure, onlookers filled the roads. Devadatta's cap and headband fell of themselves to the ground, and the elephant that Kokālika rode spread its four legs on the ground and cried like a bird. The physiognomist divined: 'The rest will all attain the Path; one person will be unpropitious.' Together they went to the Buddha's place to seek to become śramaṇas. The stubborn were subdued, and none did not joyfully accept it. Tiaoda is also named Devadatta; in the language of Qi it means 'Heaven's Heat' (tianre), because when he was born the minds of humans and devas were suddenly startled and heated, hence he was named accordingly. The Ekottarikāgama says: Devadatta said to the Buddha, 'I wish to be permitted into the order of the Path.' The Buddha said, 'You should remain at home, sharing alms and giving in charity. Being a śramaṇa is truly not easy.' Devadatta spoke again a second and a third time, and again the Buddha told him that he was not suited to go forth from the household. Devadatta then conceived an evil thought: 'This śramaṇa harbors jealousy in his heart. I should now shave my own head and cultivate the pure life well. What need have I for this śramaṇa?' Later, Devadatta committed the five inexpiable offenses. Harboring an evil mind, he was about to arrive at the Tathāgata's place; just as he set his foot on the earth, a great fire rose from within the ground and circled Devadatta. As his body was burned by the fire, he gave rise to a repentant mind and called out, 'Namo Buddhāya.' Yet before he could finish, just having managed to say 'Namo,' he plunged into hell. Ānanda wept with sorrow and said, 'For how long will Devadatta remain in hell?' The Buddha said, 'He will pass one great eon. When his life ends, he will be born among the Four Heavenly Kings, and sequentially up to the Heaven of Controlling Others' Emanations. Passing sixty eons without falling into the three bad destinations, he will in his final rebirth become a pratyekabuddha named Namo, on account of having called out "Namo" at the end of his life.' At that time Mahāmaudgalyāyana said, 'I wish to go into the Avīci Hell to see Devadatta, to console and congratulate him.' The Buddha said, 'The sinners of Avīci do not understand human sounds.' Maudgalyāyana said to the Buddha, 'I understand the sixty-four sounds, and with these sounds I shall go and speak to that man.' In the time it takes to bend or extend an arm, Maudgalyāyana reached the sky above the Avīci Hell and called out, 'Devadatta!' The hell warden said, 'Here there are also Devadattas from the times of Krakucchanda Buddha and Kāśyapa Buddha. Which one do you call now?' Maudgalyāyana said, 'I call the Devadatta who is the son of Śākyamuni Buddha's paternal uncle.' The hell warden burned and scorched his body to make him conscious, saying, 'Look up into the sky!' He saw Mahāmaudgalyāyana sitting on a jeweled lotus flower, and said to Maudgalyāyana, 'Why has the Venerable One deigned to come here?' Maudgalyāyana said, 'The Tathāgata has prophesied of you that because you wished to harm the World-Honoured One, you entered Avīci, but finally you will become a pratyekabuddha named Namo.' Having heard this, Devadatta rejoiced and said, 'Today I lie on my right side in the Avīci Hell; even passing through an eon I shall never grow weary.' Maudgalyāyana further asked, 'Has your suffering and pain increased or decreased?' Devadatta replied, 'Hot iron wheels crush my body to pieces, iron pestles grind my form, black violent elephants trample my body, and a fiery mountain comes to press down upon my face. My former kāṣāya has turned into a sheet of copper that burns intensely. Now through you I bow my head to the feet of the World-Honoured One, and also bow to the Venerable Ānanda.' Maudgalyāyana then withdrew his supernatural power and returned to the World-Honoured One's place. The Dazhidulun states that Devadatta's disciple Kokālika slandered Śāriputra and Maudgalyāyana, and when his life ended, he fell into the Lotus Hell; this was Quheli (Kokālika). Sengyou collates and investigates the course of Devadatta's lives: he was repeatedly a close relative yet constantly bore enmity. Was this not to manifest good and evil, and mysteriously reflect the esoteric teachings? Therefore the sūtra says: 'If it is said that Devadatta committed inexpiable offenses and fell into Avīci, there is no such thing.' This is indeed the realm of the Buddhas, which cannot be fathomed by the two vehicles.