付法藏因緣傳 4.12

4.12

日日與食為說此偈。是二虎子尋後命終。生突羅國婆羅門家。憂波毱多往詣其舍。單己無侶。婆羅門言。何為獨行。答言檀越。我出家人寡於僕從。婆羅門言。我婦懷妊。若生男者當相奉給。後生二子顏容端正。憂波毱多往從索之。婆羅門言。兒皆幼稚。若長大者當必相給。至年八歲復往從索。即以大子而與尊者。小者復言。可使我去。諍競紛紜各欲出家。憂波毱言此二子者皆應得道。時婆羅門俱以二子付於尊者。度令出家皆得羅漢。即便使之採薝蔔花。答言大師。此樹高峻我不能及。尊者語言。汝等是天豈無神足。時二沙彌即昇虛空採花奉獻。尊者與諸弟子同立。見其神德歎未曾有。毱多語言。此二沙彌前餓虎子。汝本嫌我與此虎食。今日宜可觀其神變。弟子聞已生奇特想。南天竺國有一男子。與他婦女交通婬逸。其母即便苦切呵責。汝今當知。婬欲之法多諸過患。復因斯故無惡不造。未來必生苦劇難處。兒即瞋恚便殺其母。往至他家求彼女人竟不獲得。心生厭悔於佛法中出家為道。不久誦習三藏通利。善於言辭多諸眷屬。與其徒眾往尊者所。憂波毱多觀察彼人躬造逆罪無道果分。即便默然而不與語。三藏比丘知罪深厚。復見不對還歸所止。有一比丘坐禪思惟得世俗定。即便自謂得四道證。復於少時一樹下坐。憂波毱多化作比丘而往其所。共相問訊在一面坐。化人問言。從誰出家。答曰。我師名憂波毱。歎言。大德善哉。汝師無相好佛。復言比丘。汝誦何經。答言。我誦三藏經典。化人復問。汝證何道。答言。我得阿羅漢果。以何證果。答言。俗定。化比丘言。若以俗定以證道者。即是虛妄。比丘聞已深生悔恨。一心精進得阿羅漢。於罽賓國有一比丘。名曰善見。得世俗定具五神通。若無雨時能令降注。起增上慢謂證聖道。憂波毱多即便化作。十二年旱。人民惶怖求哀尊者。尊者告曰。我不能也。罽賓國有善見比丘。神通最勝極能請雨。眾人咸往而求請之。時此比丘即以神力飛空而至。為請甘雨應時降注。人民歡喜大設供養。得供養已便生憍慢。復作是念。阿羅漢者無貢高心。便詣尊者求哀懺悔。為說法要得羅漢道。於南天竺有一比丘。少欲知足好麁弊衣。身體羸劣不能得道。憂波毱多觀察此人。應現得道。由身尫弱。為辦衣服香油塗足。應時逮得阿羅漢道。如是化度無量眾生。皆悉獲得阿羅漢果。其得道者一人一籌。籌長四寸滿一石室。室高六丈縱廣亦爾。於是名稱滿閻浮提世皆號為無相好佛。化緣已訖便自思惟。我今以法供養佛竟。利安快樂。同梵行者使諸四輩獲大饒益。紹隆正法令不斷絕。涅槃時至宜應滅度。告諸大眾。却後七日我當涅槃。爾時即集十方羅漢及諸學人。淨持戒者不可稱數。諸優婆塞無量百千。尊者於是飛身虛空現十八變。使諸四眾生大信心。於無餘涅槃而取滅度。以室中籌而用耶旬。十方羅漢亦入涅槃。人天悲泣號哭傷感。皆收舍利起塔供養。

Day after day he gave them food and spoke this verse for them. These two tiger cubs soon afterward died, and were reborn in Mathurā in the house of a brāhmaṇa. Upagupta went to his residence, alone without a companion. The brāhmaṇa said: 'Why do you walk alone?' He replied: 'Danapati, I am one who has left home and lack attendants.' The brāhmaṇa said: 'My wife is pregnant; if she gives birth to a boy, I shall present him to you.' Later she gave birth to two sons, upright and handsome in countenance. Upagupta went and asked for them. The brāhmaṇa said: 'The children are still young; when they grow older, I will surely give them to you.' When they reached the age of eight, he went again and asked for them. The brāhmaṇa then gave the elder son to the Venerable One. The younger one then said: 'You can let me go!' They contended with each other, each wishing to leave home. Upagupta said: 'Both of these two boys ought to attain the Way.' Thereupon the brāhmaṇa entrusted both sons to the Venerable One, who ordained them to leave home, and both attained arhatship. He then sent them to gather campaka flowers. They answered: 'Great master, this tree is tall and steep; I cannot reach it.' The Venerable One told them: 'You are devas; do you not possess the supernormal power of flight?' Then the two śrāmaṇeras ascended into empty space, gathered the flowers, and offered them. The Venerable One stood together with all his disciples, who, seeing their supernormal virtue, sighed at what was unprecedented. Upagupta told them: 'These two śrāmaṇeras were formerly hungry tiger cubs. You originally resented me for giving food to these tigers; today you may properly observe their supernormal transformations.' Hearing this, the disciples gave rise to wonder. In South India there was a man who engaged in adulterous lust with another person's wife. His mother thereupon bitterly and sternly reprimanded him: 'You should know now: the way of lust has many faults and perils, and because of this there is no evil one will not commit; in the future you will surely be born in places of severe pain and hardship.' The son then became enraged and killed his mother. He went to the other person's house to seek that woman, but in the end failed to obtain her. Deeply regretting and disgusted, he left home in the Buddha's Dharma to practice the Way. Before long he recited and mastered the Tripiṭaka fluently, was skilled in eloquence, and had many followers. Together with his assembly of disciples, he went to the Venerable One's place. Upagupta, observing that this man had personally committed a heinous offense and had no share in the fruits of the Way, remained silent and would not speak with him. The Tripiṭaka monk knew his sin was profound, and seeing that he received no answer, returned to his dwelling. There was a monk who, sitting in meditation and contemplation, attained mundane concentration (samādhi) and thereupon considered himself to have realized the four attainments of the Way. Afterward, while sitting under a tree for a short while, Upagupta transformed into a monk and went to his place. They greeted each other and sat to one side. The transformed person asked: 'Under whom did you leave home?' He replied: 'My master's name is Upagupta.' He praised him, saying: 'Bhadanta, how excellent! Your master is a Buddha without the marks.' He spoke again: 'Monk, what sūtras do you recite?' He replied: 'I recite the scriptures of the Tripiṭaka.' The transformed person asked again: 'What path have you realized?' He replied: 'I have attained the fruit of arhatship.' 'By means of what did you realize the fruit?' He replied: 'Mundane concentration.' The transformed monk said: 'If you realized the Way by mundane concentration, that is false.' Hearing this, the monk gave rise to deep remorse; single-mindedly diligent, he attained arhatship. In the country of Kaśmīra, there was a monk named Sudarśana who had attained mundane concentration and possessed the five supernormal knowledges. When there was no rain, he could make it pour down. Giving rise to excessive pride, he claimed to have realized the holy Way. Upagupta then conjured a drought of twelve years. The people, alarmed and terrified, implored the Venerable One for mercy. The Venerable One told them: 'I cannot do it. In the country of Kaśmīra there is the monk Sudarśana, whose supernormal powers are supreme and who is fully capable of praying for rain.' The people all went and petitioned him. Then this monk, using his supernormal power, flew through the air and arrived, praying for sweet rain which poured down in due season. The people rejoiced and set out great offerings. Having received the offerings, he gave rise to arrogance; but then he reflected: 'An arhat has no prideful mind.' He then went to the Venerable One to implore repentance. [Upagupta] expounded the essentials of the Dharma for him, and he attained the path of an arhat. In South India there was a monk of few desires who was easily satisfied, fond of coarse, worn-out clothing; his body was emaciated and weak, and he could not attain the Way. Upagupta observed that this person ought to attain the Way in his present life, but was hindered by his physical debility; he provided clothing for him and anointed his feet with fragrant oil. He immediately attained the path of an arhat. In this way he transformed and liberated immeasurable sentient beings, all of whom obtained the fruit of arhatship. For each person who attained the Way, there was one counting-tally; each tally was four inches long, and they filled a stone chamber. The chamber was sixty feet high, and its length and width were the same. Thereupon his fame filled Jambudvīpa, and the world all hailed him as a 'Buddha without the marks'. His conditions for converting beings being finished, he thought to himself: 'I have now completed my offering of the Dharma to the Buddha, bringing benefit, peace, and joy to my fellow practitioners of brahma-conduct, causing the four groups [of disciples] to obtain great welfare, and continuing the prosperity of the correct Dharma so that it is not cut off. The time for nirvāṇa has arrived; I should enter extinction.' He told the great assembly: 'Seven days from now, I shall enter nirvāṇa.' At that time, arhats of the ten directions and various learners, pure keepers of precepts beyond number, and immeasurable hundreds of thousands of upāsakas gathered. The Venerable One thereupon flew into empty space and manifested the eighteen miraculous transformations, causing the four assemblies to give rise to great faith. In the nirvāṇa without remainder, he attained extinction. Using the tallies in the chamber, they cremated him. The arhats of the ten directions also entered nirvāṇa. Humans and devas wept, wailed, and grieved; they all collected the relics (śarīra) and erected stūpas to make offerings to them.