釋迦譜 2.35

2.35

爾時世尊告目犍連。汝今往彼迦毘羅城。問訊我父閱頭檀王。并我姨母波闍波提。及三叔父斛飯王等。因復慰喻羅睺羅母。耶輸陀羅令割恩愛。放羅睺羅令作沙彌。修習聖道。所以者何。母子恩愛。歡樂須臾。死墮地獄。母之與子各不相知。窈窈冥冥永相離別。受苦萬端後悔無及。羅睺得道當還度母。永絕生老病死根本。得至羅漢如我今也。目連受命屈伸臂頃。到迦毘羅淨飯王所。而白王言。世尊慇懃致問無量起居輕利氣力安不。及太夫人波闍波提。并三叔父斛飯王等。問訊起居亦復如是。時耶輸陀羅聞佛遣使。來至王所未知意趣。即遣青衣令參消息。青衣還白世尊遣使。取羅睺羅度為沙彌。耶輸陀羅聞是消息。將羅睺羅登上高樓。約勅監官關閉門閤。悉令堅牢。時大目連既到宮門。不能得入又無人通。即以神力飛上高樓。至耶輸陀羅座前而立。耶輸陀羅見目連來。憂喜交集迫不得已。即起禮拜勅為敷座。請目連坐。問目連曰。世尊無恙教化眾生不勞神也。遣上人來欲何所為。目連白曰。太子羅睺年已九歲。應令出家修學聖道。所以者何。母子恩愛少時如意。一旦命終墮三惡道。恩愛離別窈窈冥冥。母不知子子不知母。羅睺得道當還度母。永度生老病死憂患。得至涅槃如佛今也。耶輸陀羅答目連曰。釋迦如來為太子時。娶我為妻奉事太子。如事天神曾無一失。共為夫婦未滿三年。捨五欲樂騰越宮城逃至王田。王身往迎違戾不從。反遣車匿白馬令還自要道成。誓願當歸被鹿皮衣。譬如狂人隱居山澤。勤苦六年得佛還國。都不見親忽忘恩舊。劇於路人。使我母子守孤抱窮。今復遣使欲求我子。為其眷屬。何酷如之。太子成道自言慈悲。慈悲之道應安樂眾生。今反離別人之母子。苦中之甚。莫若恩愛離別之苦。以是推之。今別人母子。何慈之有。白目連曰。還向世尊宣我所陳。時大目連更以方便。種種諫喻曉耶輸陀羅。而耶輸陀羅絕無聽意。辭退還到淨飯王所。具宣上事王聞是已。即告夫人波闍波提。我子悉達遣目連來。迎取羅云欲令入道修學聖法。耶輸陀羅女人愚癡。未解法要心堅意固。纏著恩愛情無縱捨。卿可往彼重陳諫之令其心悟。時太夫人即便將從五百青衣。至其宮中隨宜諫喻。反覆再三。耶輸陀羅猶故不聽。白夫人曰。我在家時。八國諸王。競來見求。父母不許。所以者何。釋迦太子才藝過人。是故父母以我配之。太子爾時知不住世出家學道。何故慇懃苦求我耶。夫人取婦正為恩好。聚集歡樂萬世相承。子孫相續紹繼宗嗣世之正禮。太子既去。復求羅睺欲令出家。永絕國嗣有何義哉。爾時夫人聞是語已。默然無言不知所云。爾時世尊即起化人。空中告言耶輸陀羅。汝頗憶念往古世時誓願事不。我當爾時為菩薩道。以五百金錢。從汝買得五莖蓮華。上定光佛時。汝求我世世所生共為夫妻。我不欲受即語汝言。我為菩薩累劫行願。一切布施不逆人意。汝能爾者聽為我妻。汝立誓言世世所生。國城妻子及與我身。隨君施與誓無悔心。而今何故愛惜羅睺。不令出家學聖道也。耶輸陀羅聞是語已。霍然還識宿業因緣。事事明了如昨所見。愛子之情自然消歇。遣喚目連懺悔辭謝。捉羅睺手付囑目連。與子離別涕淚交流。爾時羅睺見母愁苦。長跪合掌前白母言。願母莫愁羅睺今往。定省世尊尋爾當還。與母相見。時淨飯王。為欲安慰耶輸陀羅令其喜故。即集國中豪族而告之言。金輪王子。今當往彼舍婆提國。從佛出家學道。願卿人人各遣一子。隨從我孫咸皆奉命。即時合集有五十人。隨從羅睺往到佛所。頭面作禮。佛使阿難剃羅睺頭。及其五十諸公王子。悉令出家。命舍利弗為其和尚。大目犍連作阿闍梨。授十戒法便為沙彌。爾時佛子羅云等。五十沙彌。聞佛說彼扇提羅等罪報因緣（扇提羅等昔為比丘宿緣罪報文繁不載）甚大憂懼。即各頭面禮佛白言。世尊。今聞說此扇提羅等。甚懷怖懼。所以者何。和尚舍利弗。大智福德國中供養最上甘珍。小兒愚癡無有福德。食人如是妙好飲食。後世當受苦果如扇提羅。是故我等實懷憂慮。願佛垂哀。賜聽我屬捨道還家。冀免罪咎。爾時世尊告羅睺羅。汝今畏罪還家。求離苦者是事不然。何以故。譬如二人乏食饑餓。忽遇主人為設種種肥濃美味。其人饑餓貪食過飽。然此二人一者有智。一者愚癡。有智之人。自知食過身體沈重。頻伸欠呿即詣明醫。請除苦患。良醫即賜摩檀提藥。令其服之吐宿食已。令近暖火禁節消息。得免禍患終保年壽。其無智者。不知食過。謂是鬼魅。殺生祠祭欲求濟命。腹中宿食遂成生風。絞切心痛因是死亡。生地獄中。佛告羅睺羅。汝畏罪還家。如彼無智愚癡人也。汝先有善根因緣遭值我。時如彼明醫能濟苦患。而得不死。汝今何為捨明入闇。羅睺白言。世尊。諸佛智慧猶如大海。羅睺等心猶如毫末。豈能受持如來智慧。佛告羅睺。如天雨滴。後不及前。雖不相及能滿大器。修學智慧亦復如是。從小微起終成大器。如是展轉滿無量器是則自利利人。名為大士如我今也。羅睺羅等。聞佛說已心開意解。普耀經云。佛還入宮坐於殿上。俱夷携羅雲來。稽首佛足瞻對問訊。時王僚屬皆懷沈疑。太子捐國十有二年。何從生子。佛語父王告諸群僚。俱夷守節貞潔清無瑕疵。設王不信今當現證。於時世尊化諸眾僧。皆使如佛。羅云年始七歲。俱夷即以指印信環。與羅睺言。是汝父者以此與焉。羅云應時直前詣佛。以印信環而授世尊。王及群臣咸皆欣踊。稱言善哉真佛子也。佛語父王及諸臣曰。從今已後無復懷疑。此吾之子緣吾化生。勿咎俱夷。王得道證。俱夷持戒淨修梵行。彌沙塞律云。佛往到淨飯王宮。時羅睺羅母。將羅睺羅在高樓上。遙見佛來語言。汝見彼沙門不。答言見。又語言。彼是汝父。可往索父餘財。佛既入宮於中庭露地坐。羅睺羅馳下趣佛。頭面禮足。住佛影中白言。是影甚樂。願佛與我父餘財。佛言。汝審欲得不。答言欲得。佛便將還。告舍利弗汝可度之。舍利弗即度出家為受沙彌戒。時淨飯王聞已度羅睺羅。便大懊惱出詣佛所。白言。佛昔出家。尚有難陀。不能令我如今懊惱。難陀已復出家。餘情所寄唯在此子。今當出家。家國大計永為斷絕。子孫之愛徹過骨髓。如何比丘輒度他子。願佛從今勅諸比丘。父母不聽不得為道。佛即為王說諸法竟。集諸比丘立制。父母不聽不得出家受戒。祐尋此律所說。羅睺羅出家緣。與未曾有經。事緣大異者。由於爾時對情不同故。復兩存焉。祐尋。釋族為盛雲布赤澤。雖法俗或殊而獲道斯同。難陀棄榮欲以從道。羅云捨輪王位而襲法。栴檀圍繞龍象成群。靡親靡疎隨應而度。調御之美於茲可見。

At that time, the World-Honoured One said to Maudgalyāyana: "Go now to the city of Kapilavastu to inquire after the well-being of my father, King Śuddhodana, my maternal aunt Prajāpatī, and my three paternal uncles, King Droṇodana and the others. Further, console and admonish Rāhula's mother, Yaśodharā, to let go of affectionate attachment and release Rāhula so that he may become a śrāmaṇera and cultivate the noble path. Why? The affectionate love between mother and child brings only a fleeting moment of joy; at death they fall into hell, where mother and child do not know each other, forever separated in deep gloom, suffering myriad torments, when regrets will come too late. When Rāhula attains the Way, he will return to deliver his mother, severing forever the root of birth, old age, sickness, and death, and attaining the state of an arhat just like me at present." Receiving the command, Maudgalyāyana reached King Śuddhodana's place in Kapilavastu in the time it takes to bend and stretch an arm. He addressed the king, saying: "The World-Honoured One sends his earnest inquiries: 'Are your everyday movements light and easy, and is your vigor sound and well?' To the Great Queen Prajāpatī and the three paternal uncles, King Droṇodana and the others, he inquires after their health in like manner." At that time, Yaśodharā heard that the Buddha had sent a messenger to the king's quarters. Not knowing the purpose, she sent a handmaid to inquire. The handmaid returned and reported: "The World-Honoured One has sent a messenger to take Rāhula and ordain him as a śrāmaṇera." Hearing this news, Yaśodharā took Rāhula up to a high tower and ordered the overseers to shut and lock the gates, making them completely secure. When Mahāmaudgalyāyana arrived at the palace gates, he could not enter, nor was there anyone to announce him; so with his supernormal powers he flew up to the high tower and stood before Yaśodharā's seat. Seeing Maudgalyāyana arrive, Yaśodharā was filled with mingled grief and joy. Having no choice, she arose, bowed, ordered a seat prepared, and invited Maudgalyāyana to sit. She asked Maudgalyāyana: "Is the World-Honoured One well, and does teaching and converting sentient beings not weary his spirit? Why has he sent the superior man here?" Maudgalyāyana replied: "Prince Rāhula is already nine years old; he should be permitted to go forth from the household and train in the noble path. Why? The affectionate love of mother and child is gratifying for only a short time; once life ends, they fall into the three evil destinies, separated in love and deep gloom, mother not knowing child and child not knowing mother. When Rāhula attains the Way, he will return to deliver his mother, forever crossing beyond the sorrows of birth, old age, sickness, and death, and attaining nirvāṇa just like the Buddha at present." Yaśodharā answered Maudgalyāyana: "When the Śākya Tathāgata was crown prince, he took me as his wife. I served the prince as one serves a heavenly spirit, without a single failing. Before we had been husband and wife for full three years, he abandoned the pleasures of the five desires, leaped over the palace walls, and fled to the royal fields. The king went in person to welcome him back, but he was obstinate and would not comply. Instead, he sent Chandaka and the white horse back, vowing to attain the Way himself and pledging that he would return once accomplished. Clad in deerskin, like a madman dwelling in the mountains and marshes, he underwent six years of bitter toil, attained buddhahood, and returned to his homeland; yet he paid no heed to his kin, completely forgetting old affection, worse than a stranger on the road. He left us mother and child to endure loneliness and embrace poverty. Now he sends an envoy wishing to claim my child as his disciple. What could be more cruel than this? The prince, having attained the Way, claims to be compassionate; but the path of compassion ought to bring peace and joy to sentient beings. Now instead he separates mother and child. Among all sufferings, none is worse than the suffering of separation from those one loves. Deducing from this, what compassion is there in separating a mother and her child?" She said to Maudgalyāyana: "Return to the World-Honoured One and convey what I have said." Then Mahāmaudgalyāyana employed further skillful means, using diverse admonitions to enlighten Yaśodharā, but Yaśodharā had no intention whatsoever of listening. Taking his leave, he returned to King Śuddhodana's place and reported everything in detail. When the king heard this, he said to Queen Prajāpatī: "My son Siddhārtha has sent Maudgalyāyana to take Rāhula, wishing him to enter the Way and train in the noble Dharma. Yaśodharā is foolish as women are; not understanding the essentials of the Dharma, her heart is firm and unyielding, entangled in love and unwilling to let go. You should go there and repeatedly admonish her, so that her mind may awaken." The queen then took five hundred handmaids and went to her palace, offering appropriate admonitions time and again; yet Yaśodharā still would not listen. She said to the queen: "When I was at home, kings of eight countries vied to ask for my hand, but my parents did not consent. Why? Because the Śākya prince's talent and skill surpassed others; therefore my parents betrothed me to him. If the prince knew at that time that he would not remain in the world but would go forth to study the Way, why did he so earnestly and persistently seek me? When a man takes a wife, it is precisely for affection and harmony, to gather joy, and to succeed through myriad generations, lineally continuing the ancestral lineage, which is the proper propriety of the world. Since the prince has already left, and now seeks Rāhula wishing him to go forth as well, forever cutting off the succession of the realm, what sense is there in this?" Hearing these words, the queen was silent and did not know what to say. At that time, the World-Honoured One created an apparition who said from the sky: "Yaśodharā, do you remember the vow made in a past age? When I was practicing the bodhisattva path, I purchased five lotus stems from you with five hundred gold coins to offer to Dīpaṃkara Buddha. At that time, you begged me that in life after life we might be husband and wife. Unwilling to accept, I told you: 'As a bodhisattva practicing vows through many kalpas, I give everything in charity, never refusing anyone's wish. If you can do likewise, I will accept you as my wife.' You made a vow, saying: 'In life after life, whether my country, cities, wife, children, or my own body, you may give them away as you please; I vow never to regret it.' Why then do you now cling to Rāhula and not permit him to go forth and learn the noble path?" Hearing these words, Yaśodharā was suddenly startled into recognizing her past karmic causes and conditions, everything as clear as if seen yesterday. Her emotional attachment to her son naturally dissolved. She sent for Maudgalyāyana, repented and apologized, and taking Rāhula's hand, entrusted him to Maudgalyāyana. Parting from her child, her tears streamed down. At that time, seeing his mother's sorrow, Rāhula knelt upright with palms joined, went forward, and said to his mother: "Please, Mother, do not grieve. Rāhula goes now to pay respects to the World-Honoured One, and soon I shall return to see you." Then King Śuddhodana, wishing to comfort Yaśodharā and bring her joy, assembled the eminent clansmen of the realm and addressed them: "The prince of the golden wheel is now to go to the kingdom of Śrāvastī to go forth under the Buddha and study the Way. I request that each of you send one son to accompany my grandson." All complied with his order. Immediately fifty youths were gathered, who accompanied Rāhula to the Buddha's presence and prostrated with head to the ground. The Buddha instructed Ānanda to shave Rāhula's head and those of the fifty princes and nobles' sons, causing them all to go forth. He appointed Śāriputra as their upādhyāya and Mahāmaudgalyāyana as their ācārya, who conferred the ten precepts upon them, making them śrāmaṇeras. At that time, the Buddha's son Rāhula and the other fifty śrāmaṇeras, hearing the Buddha expound the karmic retribution for the sins of Śaṇḍila and others (Śaṇḍila and others were formerly monks, whose past karmic retribution is omitted as the text is lengthy), became exceedingly anxious and fearful. They prostrated with heads to the ground before the Buddha and said: "World-Honoured One, having now heard of this matter of Śaṇḍila and the others, we are gripped with terror. Why? Our upādhyāya Śāriputra possesses great wisdom and merit, receiving the finest sweet delicacies in offerings throughout the realm. We children are foolish and devoid of merit; if we consume such exquisite food from others, we will surely suffer bitter retribution in future lives like Śaṇḍila. Therefore we are truly anxious. May the Buddha show pity and allow our group to abandon the Way and return home, hoping to avoid transgression." At that time, the World-Honoured One said to Rāhula: "For you now to return home out of fear of sin seeking to escape suffering—this is not right. Why? Suppose two men were starving for lack of food, and suddenly met a host who prepared various rich, savory delicacies for them. In their hunger, they ate voraciously to excess. Yet of these two men, one had wisdom, and the other was foolish. The wise man, knowing he had overeaten and feeling heavy in body, stretching and yawning, promptly visited a skilled physician to ask for relief from his distress. The skilled physician gave him madana medicine and had him take it; after he vomited up the old food, he had him stay near a warm fire, observe moderation, and rest, whereby he escaped disaster and preserved his lifespan to the end. The foolish man did not know he had overeaten; thinking it was demonic possession, he slaughtered living beings in sacrifice seeking to save his life. The stagnant food in his belly produced internal wind, causing writhing, sharp abdominal pain, and because of this he died and was born in hell." The Buddha told Rāhula: "Your returning home out of fear of sin is just like that unwise, foolish man. You already possess the causes and conditions of roots of good, and now you have met me, just as one meets that skilled physician who can alleviate suffering and save from death. Why would you now abandon light to enter darkness?" Rāhula said: "World-Honoured One, the wisdom of the Buddhas is like the great ocean; the minds of Rāhula and the others are like the tip of a fine hair. How could we uphold the Tathāgata's wisdom?" The Buddha told Rāhula: "Just as drops of rain from the sky, where the later do not catch up to the earlier, though not catching up can still fill a great vessel; cultivating wisdom is also like this. Beginning from what is small and slight, it ultimately fulfills a great vessel. Gradually filling immeasurable vessels in this way—this is benefiting oneself and benefiting others; such is called a mahāsattva, just like me at present." Rāhula and the others, hearing what the Buddha said, experienced mental awakening and clarity. The Puyao jing states: The Buddha returned to the palace and sat in the hall. Gopā brought Rāhula, prostrated at the Buddha's feet, and gazed at him in greeting. At that time the king and his officials all harbored deep suspicion: "The prince abandoned the realm twelve years ago; whence was this child born?" The Buddha addressed his royal father and the assembly of officials: "Gopā kept her chastity pure and unstained, without flaw. If the king does not believe it, I shall now manifest proof." Thereupon the World-Honoured One transformed all the monks so that they all looked like the Buddha. Rāhula was just seven years old. Gopā gave him her signet ring, saying to Rāhula: "Give this to whoever is your father." Rāhula immediately went straight forward to the Buddha and offered the signet ring to the World-Honoured One. The king and all his ministers rejoiced and leaped, praising: "Wonderful! Truly he is the Buddha's son!" The Buddha said to his royal father and the ministers: "From now on, harbor doubts no more. This son of mine was born through transformation conditioned by me; do not blame Gopā." The king attained realization of the Way, and Gopā kept the precepts and purely cultivated the brahma-faring. The Mahīśāsaka Vinaya states: When the Buddha went to King Śuddhodana's palace, Rāhula's mother took Rāhula up to a high tower. Seeing the Buddha approaching from afar, she said to him: "Do you see that śramaṇa?" He answered: "I see him." She said again: "He is your father; you may go and ask for your father's remaining wealth." Once the Buddha entered the palace and sat in the open air of the courtyard, Rāhula ran down toward the Buddha, prostrated with his head at his feet, and standing in the Buddha's shadow, said: "This shadow is so delightful! May the Buddha give me my father's remaining wealth." The Buddha said: "Do you truly wish to have it?" He answered: "I wish to have it." The Buddha then brought him back and told Śāriputra: "You may ordain him." Śāriputra then ordained him into the household and administered the śrāmaṇera precepts. When King Śuddhodana heard that Rāhula had been ordained, he was deeply distressed, went to the Buddha, and said: "When the Buddha formerly went forth, there was still Nanda, so it did not cause me such distress as now. Then Nanda went forth as well, and my remaining affections rested solely upon this child. Now that he is to go forth, the great plan of the house and state is severed forever. Love for children and grandchildren penetrates to the very marrow; how can bhikṣus arbitrarily ordain others' children? May the Buddha from now on command the bhikṣus that without parental permission, none may undertake the Way." The Buddha then preached various Dharmas for the king, and afterward assembled the bhikṣus to establish the rule: without parental permission, one may not go forth and receive the precepts. Sengyou notes: In examining the circumstances of Rāhula's ordination as related in this Vinaya, they differ greatly from those in the Weicengyou jing. Because the dispositions faced at the time were different, both accounts are preserved here. Sengyou notes: The Śākya clan flourished like clouds spreading over red marshes; though the monastic and secular states differ, their attainment of the Way was the same. Nanda abandoned glory and desire to follow the Way; Rāhula renounced the wheel-turning king's throne to inherit the Dharma. Sandalwood surrounding them, dragon-elephants in herds, showing neither favoritism nor estrangement, they were delivered according to their capacities—the excellence of the Tamer can be seen herein.