付法藏因緣傳 2.2

2.2

摩訶迦葉垂涅槃時。以最勝法付囑阿難。而作是言。長老當知。昔婆伽婆以法付我。我年老朽將欲涅槃。世間勝眼今欲相付。汝可精勤守護斯法。阿難曰諾唯然受教。於是阿難演暢妙法化諸眾生。然其宿世有大功德。智慧淵廣多聞博達。佛所咨嗟總持第一。悉能聽受諸佛法藏。如大巨海百川斯納。名稱高遠眾所知識。如是功德不可窮盡。我當隨順說其因緣。乃往古世阿僧祇劫定光如來時為沙門畜一沙彌。常令讀誦日夜誡勅無有休廢。若經少闕即便呵責。時此沙彌為師乞食。若少稽留經不充限。極為其師之所罵辱。於是沙彌甚為愁惱。為師乞食且誦且行。時有長者怪而問之。沙彌答曰。吾師嚴峻令我誦習。乞食稽留則不充限。以是事故每行讀誦。長者答言。勿生憂惱。從今以後常相供給。宜當精勤誦習經典。時此沙彌不復行乞。專心讀誦。從此以後經常充足。爾時沙彌即世尊是。施食長者阿難是也。以斯福緣。阿難比丘智慧深妙。總持強識多聞弘廣。不可稱記。至婆伽婆成無上道。宣暢妙法化諸眾生。於是阿難即自思惟。世間牢獄不可愛樂。五欲如幻無有堅實。甚可畏惡過於毒蛇。盛年勇壯顏容姿美。悉為老病之所殘害。無常迅駛如暴河流。吞滅一切恩愛集會。古昔諸王威德自在。為無常風之所吹壞。憂悲衰惱眾苦相續。愛羅剎女常欺眾生。我當云何得免斯難。復作是念。如來世尊神智超世。本從釋氏出家學道。我今應當往為弟子。即至佛所求哀出家。佛言善來。便成沙門。爾時如來即為說法。所謂施論戒論生天之論。欲為不淨出要最善。意即開解成須陀洹。佛於後時心念侍者時憍陳如即往佛所求為給侍。佛言憍陳如。汝年老邁須人瞻視。云何為我而作給侍。如是五百大弟子。咸至佛所求為侍者。皆不聽許。禮佛而退。時目揵連以他心智觀如來心在阿難所。如日初出光照西壁。與諸比丘告阿難曰。佛須仁者以為給侍。宜可速往禮覲勝覺。阿難白言。如來威德猶如大龍。今我穢弱不敢奉命。諸比丘言。阿難當知世尊專心唯在仁者。當速奉覲不宜久停。阿難敬諾。即求三願。如來故衣願勿與我。所有遺食願賜餘人。進現時節隨我裁量。三願若遂乃當受教。時諸比丘往世尊所。稽首作禮具陳上事。如來歎曰。善哉阿難。有大智慧善知時宜。不但今日久遠亦然。汝等善聽。吾當宣說。乃往過去阿僧祇劫。有王治世住婆翅城。於此城中有婆羅門名俱樓陀。聰明博達天才超世。國人居士皆悉宗敬。多饒財寶百千萬億。無子紹繼每懷憂惱。請祈諸天經十二年。最大夫人便覺有娠。日月已滿生一男兒。身紫金色顏貌端正。相師占曰。福德此子。即為立字號曰大施。年漸長大求父出遊。父即勅令嚴治道路。燒香散花作眾伎樂。大施於是出外遊觀。即於前路見有乞人。著弊壞衣卑言求哀。大施問曰。何故若此。乞人答言。我本孤貧病苦所逼。身命既切是故行乞。大施聞之慘然歎曰。群生之類一何可愍。愚癡蔽心沈沒五欲。為老病死之所惱害。方於其中坦然快樂。不修善業受斯惡果。怪哉大嶮甚可怖畏。小復前行。見有屠獵羅羂飛鳥。耕墾魚捕多所傷害。大施問言。何故若此。諸人答曰。我祖父來素為斯業。仰此濟命兼供王役。一旦捨之便當貧乏。大施聞之益增傷感。便自思惟興大悲意。哀哉眾生愚無慧目。久積罪業貧窮羸劣。處大黑闇甚可怖畏。今復更造如斯惡業。殺害眾生斷他愛命。惡業增長不善滋息。輪迴五道何由得出。我今宜當方便救護。生死惱熱為作清涼。作是念已即入大海。詣龍王宮求如意珠。見一金城光明赫奕。毒蛇圍繞不可得近。即入慈定履上而過。龍王出迎禮拜恭敬。相慰問已俱共入宮。問言仁者。何故至此。大施答曰。閻浮提人為貧窮故極多傷害。命終必當生三惡道。我愍彼故歷嶮來此。求如意珠欲免其苦。願見遺給利益眾生。龍王曰善。不違來教。願少留停為我說法。大施許之。住經四月。演暢諸法名字本末。次第隨順解其句味。龍王至心聽受思惟。問訊起居甚得時宜。進現時節而自裁量。過四月已大施辭退。龍解髻珠而用與之。因發誓曰。大士慈悲甚極弘廣。必當得成自然正覺。願我得為多聞弟子。於是大施以如意珠雨眾七寶。閻浮提人皆悉安樂。修行十善命終生天。比丘當知。爾時大施即吾身是。彼時龍王阿難是也。在龍王中尚知時宜。況於今者而不通達。於是阿難給侍如來。善能隨順。聞持法藏初無漏失。逮及世尊於雙樹林垂般涅槃。問憍陳如阿難所在。答言。今在娑羅林外為諸魔眾之所嬈亂。深入邪網甚大苦惱。除佛如來無能救護。文殊師利白佛言。世尊。此大眾中有諸菩薩。於無量劫發菩提心。久修願行得不退轉。如是等比。善能受持諸佛法藏。何緣顧問阿難所在。佛告文殊。阿難比丘事我來久。初無過咎。具足成就不可思議。所聞之法善能受持。譬如瀉水置之異器。為諸眾生所共瞻仰。是故我問阿難所在。今去此會十二由旬。為諸魔眾之所惱亂。汝持我呪往彼解之。文殊師利即至魔所說陀羅尼。魔聞是已即放阿難。與文殊俱來至佛所。稽首禮敬却坐一面。爾時世尊於中後夜入般涅槃。一切天人大設供養。㲲纏闍毘。其事都訖。摩訶迦葉與諸羅漢。於王舍城欲集世眼。阿難爾時猶在學地。以漏未盡不豫聖眾。時有比丘名婆闍弗。即以偈頌而覺悟之。

When Mahākāśyapa was nearing nirvāṇa, he entrusted the supreme Dharma to Ānanda, speaking these words: "Elder, you should know: formerly the Bhagavat entrusted the Dharma to me. I am now old and decrepit, and am about to enter nirvāṇa. The supreme eye of the world I now wish to entrust to you. You must diligently guard and protect this Dharma." Ānanda said, "Yes, I respectfully accept your instruction." Thereupon Ānanda proclaimed the wonderful Dharma and transformed living beings. In past lives he had possessed great merit, his wisdom was deep and vast, and his learning extensive and penetrating. Praised by the Buddha as foremost in retention (dhāraṇī), he was fully able to hear and receive the Dharma-treasury of all Buddhas, just as the great ocean receives the hundred rivers. His renown was lofty and far-reaching, known to all. Such merit cannot be exhausted. I shall now set forth its causes and conditions. In ancient times, an asaṃkhyeya of kalpas ago, at the time of Dīpaṃkara Tathāgata, there was a śramaṇa who kept a śrāmaṇera. He constantly had him recite [texts], admonishing and commanding him day and night without rest or cease. If his recitation fell short even slightly, he would immediately scold him. At that time, this śrāmaṇera begged food on behalf of his master. If he lingered even slightly and did not fulfill his quota of recitation, he would be severely reviled by his master. Thereupon the śrāmaṇera was greatly distressed; begging food for his master, he would recite as he walked. At that time, an elder was surprised by this and questioned him. The śrāmaṇera answered, saying, "My master is stern and strict, requiring me to recite and practice. If I linger while begging food, I cannot fulfill my quota. For this reason, I recite whenever I walk." The elder answered, saying, "Do not be worried or distressed. From now on, I shall constantly provide for you; you should diligently recite and practice the scriptures." Then this śrāmaṇera no longer went begging, but recited single-mindedly. From that time on, his recitation was always sufficient. At that time, the śrāmaṇera was the World-Honored One, and the elder who gave food was Ānanda. Because of this auspicious condition, the monk Ānanda possessed deep and wonderful wisdom, strong memory in retention, and learning so vast and broad that it cannot be measured. When the Bhagavat attained the unsurpassed Way, he proclaimed the wonderful Dharma and transformed living beings. Thereupon Ānanda reflected to himself: "The world is a prison that cannot be loved or enjoyed. The five desires are like phantoms, without any solid reality; they are exceedingly terrifying and vile, worse than poisonous serpents. Prime vigor, strength, and fair countenance are all ravaged by old age and sickness. Impermanence is swift as a raging torrent, swallowing and destroying all gatherings of love and affection. The kings of old, possessed of majestic virtue and sovereignty, were blown down and destroyed by the wind of impermanence. Grief, sorrow, decline, and distress—all sufferings follow one another in succession. The rākṣasī of affection constantly deceives living beings. How can I escape this peril?" He also thought: "The Tathāgata, the World-Honored One, has divine wisdom that transcends the world. Originally from the Śākya clan, he went forth from household life to learn the Way. I should now go and become his disciple." He immediately went to the Buddha's place, pleaded piteously, and asked to go forth. The Buddha said, "Welcome!" and he became a śramaṇa. At that time the Tathāgata preached the Dharma for him—namely, discourses on giving, discourses on morality, and discourses on birth in heaven—and that desires are impure and that leaving them is the supreme good. Ānanda's mind was immediately opened and he became a srotāpanna. Later, when the Buddha was considering having an attendant, Kauṇḍinya at that time went to the Buddha's place and asked to be his attendant. The Buddha said, "Kauṇḍinya, you are old and advanced in years and need someone to look after you; how could you serve as my attendant?" In this way, the five hundred great disciples all went to the Buddha's place and asked to be his attendant, but none were permitted; bowing to the Buddha, they withdrew. At that time, Maudgalyāyana, using his knowledge of others' minds, saw that the Tathāgata's mind was set upon Ānanda, like the sun at its first rising casting its light upon the western wall. Together with the monks, he told Ānanda, "The Buddha needs you, venerable one, to be his attendant. You should swiftly go and pay homage to the Supreme Awakened One." Ānanda said, "The Tathāgata's majestic virtue is like a great dragon. I am defiled and weak, and dare not accept this command." The monks said, "Ānanda, you should know that the World-Honored One's mind is devoted solely to you, venerable one. You should swiftly pay homage; you must not delay long." Ānanda respectfully consented, and thereupon made three requests: "May the Tathāgata's old robes not be given to me; may any leftover food be bestowed upon others; and may the timing of approaching [the Buddha] be at my own discretion. If these three requests are granted, then I shall receive the instruction." Then the monks went to the World-Honored One's place, prostrated themselves in homage, and reported the above matters in full. The Tathāgata praised him, saying, "Excellent, Ānanda! He possesses great wisdom and knows well what is timely and appropriate. Not only today, but in the distant past it was also thus. Listen well, all of you; I shall proclaim it. Long ago, in an asaṃkhyeya of kalpas past, there was a king who ruled the world and dwelt in the city of Vāśī. In this city was a brāhmaṇa named Kurudha. Intelligent and well-versed, his natural talent transcended the world; the people and householders of the kingdom all revered him. He was abundant in wealth and treasures—hundreds of thousands of myriads of koṭis—yet, having no son to succeed him, he was constantly grieved. He prayed to the deities for twelve years. His principal wife then became pregnant; when the months and days were fulfilled, she gave birth to a boy, whose body was purple-golden and whose appearance was upright and handsome. A physiognomist divined: 'This child has meritorious virtue.' They then gave him the name Mahādāna ('Great Giving'). As he grew older, he asked his father for permission to go out on an excursion. His father then ordered the roads to be adorned and swept, incense burned, flowers scattered, and various musical entertainment performed. Mahādāna then went outside to tour and view. On the road ahead he saw a beggar wearing ragged clothes, speaking in a humble voice and pleading for pity. Mahādāna asked, 'Why are you like this?' The beggar answered, 'I was originally destitute and alone, pressed by sickness and suffering. Driven by the urgency of life and body, I therefore beg.' Hearing this, Mahādāna sighed in sorrow: 'How pitiable are the kinds of living beings! Ignorance obstructs their minds, and they sink into the five desires. Harassed and harmed by old age, sickness, and death, yet within this they find easy and carefree joy. Not cultivating good karma, they suffer this evil fruit. How strange! It is a great peril, exceedingly terrifying!' Moving forward a little further, he saw butchers and hunters trapping birds with nets, and tilling the soil and fishing, causing widespread slaughter and harm. Mahādāna asked, 'Why are you like this?' The people answered, 'Since the time of our grandfathers and fathers, we have always engaged in this occupation. We rely on this to sustain life and also to provide the king's corvée. If we abandon it one day, we will immediately fall into poverty.' Hearing this, Mahādāna felt even deeper grief and sorrow. He then reflected to himself and gave rise to great compassion: 'Alas! Living beings are foolish and lack the eye of wisdom. Having long accumulated sinful karma, they are destitute, emaciated, and weak, dwelling in great darkness, exceedingly terrifying. Now they again create such evil karma, killing living beings and severing other lives dear [to them]. Evil karma increases and non-virtue thrives; revolving in the five destinies, how can they find a way out? I should now use skillful means to rescue and protect them, bringing coolness to the burning distress of birth and death.' Having had this thought, he entered the great ocean and went to the palace of the dragon king to seek the wish-fulfilling jewel (cintāmaṇi). He saw a golden city of dazzling radiance, surrounded by poisonous serpents so that it could not be approached. He immediately entered the samādhi of loving-kindness, stepped over them, and passed. The dragon king came out to welcome him, bowed in reverence, and after exchanging greetings of comfort, they entered the palace together. [The dragon king] asked, 'Venerable one, for what purpose have you come here?' Mahādāna answered, 'Because of poverty, the people of Jambudvīpa cause extreme slaughter and harm, and at the end of their lives they will surely be born in the three evil destinies. Pitying them, I have traversed dangers to come here, seeking the wish-fulfilling jewel in order to deliver them from their suffering. May you be pleased to bestow it, so as to benefit living beings.' The dragon king said, 'Splendid! I shall not oppose your teaching. I ask only that you stay for a short while and preach the Dharma for me.' Mahādāna consented and stayed for four months, explaining the names, origins, and ends of all dharmas, and sequentially expounding the meaning and phrasing. With an earnest mind, the dragon king listened, received, and contemplated them; his inquiries about Mahādāna's daily life were always timely and appropriate, and the timing of approaching him was left to his own discretion. When the four months had passed, Mahādāna took his leave. The dragon took the jewel from his topknot and gave it to him, and made this vow: 'The great being's loving-kindness and compassion are exceedingly broad and vast; you will surely attain spontaneous, correct awakening. May I become your foremost disciple in learning!' Thereupon Mahādāna used the wish-fulfilling jewel to rain down the seven precious things. All the people of Jambudvīpa were at peace and happy; they practiced the ten virtues, and at the end of their lives they were born in heaven. Monks, you should know: at that time, Mahādāna was myself, and the dragon king of that time was Ānanda. Even among dragon kings he knew what was timely and appropriate, how much more so now could he not be thoroughly versed? Thereupon Ānanda served as the Tathāgata's attendant, being well able to comply and adapt; he retained what he heard of the Dharma-treasury without the slightest loss. When the World-Honored One was in the Grove of Twin Trees nearing parinirvāṇa, he asked Kauṇḍinya where Ānanda was. [Kauṇḍinya] replied, 'He is now outside the Śāla Grove, being harassed by the hosts of Māra, deep in the net of wrong views and experiencing great suffering and distress. Except for the Buddha, the Tathāgata, no one can rescue and protect him.' Mañjuśrī said to the Buddha, 'World-Honored One, in this great assembly there are bodhisattvas who, through immeasurable kalpas, have given rise to the bodhi-mind, long cultivated vows and practices, and attained non-retrogression. Such as these are well able to uphold the Dharma-treasury of all Buddhas. For what reason do you ask where Ānanda is?' The Buddha told Mañjuśrī, 'The monk Ānanda has served me for a long time without the slightest fault. He is fully endowed with what is inconceivable; the Dharma he has heard he is well able to uphold, just like pouring water from one vessel into another. He is looked up to in common by all living beings; therefore I ask where Ānanda is. He is now twelve yojanas away from this assembly, harassed by the hosts of Māra. Take my spell and go there to release him.' Mañjuśrī immediately went to the place of Māra and uttered the dhāraṇī. When Māra heard this, he released Ānanda at once. Together with Mañjuśrī, he came to the Buddha's place, prostrated himself in homage, and sat to one side. At that time, in the middle of the latter part of the night, the World-Honored One entered parinirvāṇa. All the devas and humans made great offerings; wrapping him in fine muslin, they cremated him (jhāpita). When these matters were entirely concluded, Mahākāśyapa and all the arhats wished to assemble the eye of the world at Rājagṛha. Ānanda was at that time still in the stage of learning (śaikṣa); because his outflows were not yet exhausted, he did not take part among the noble assembly. At that time, there was a monk named Vajjiputta who enlightened him with a verse: