[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [付法藏因緣傳](https://indike.org/pramana/in.bauddha.taisho.2058) › 4.4 # 付法藏因緣傳 4.4 付法藏因緣傳 4.4 - **Language:** Classical Chinese ### [4.4](https://indike.org/pramana/in.bauddha.taisho.2058.4.4) 城中人民驅其夫妻令出遠外。展轉周遊向華氏城。彈琴求哀乞匃自活。遂至王宮在象厩內。鼓琴清歌自宣苦事。王聞樂音髣髴欲識。遣人往看是拘那羅。即召令入。王見子已悶絕躄地。舉聲號咷身體戰慄。問拘那羅。誰毀汝眼。急可語我。當治其罪。拘那羅言。父不聞耶。昔日如來猶受業報。如斯報者甚大勢力。一切賢聖尊貴貧賤。無有方便能得免脫。我自宿業招斯禍酷。王莫愁惱令心憔悴。阿恕伽王雖聞此語。猶為憂火焚燒其心。復語子言。誰壞汝眼。我當屠割磨滅其身。轉相推問知帝失羅叉。王即召來。而語之曰。何地載汝不自淪陷。實自我怨外詐親近。有何因緣壞吾子目。我今當以刀輪劍樹斬截汝身令如塵末。棄汝屍骸臭穢之處。糞汁惡毒灌注汝口。時拘那羅聞王此語。於帝失羅叉起大悲心。而白父言。彼以愚癡造斯過患。由此緣故今被毀辱。王是智者豈應同之。今若復欲加報於彼。必當累劫共為怨害。如是展轉何有窮竟。大王當知。譬如因聲即便響應。此身如是由之有苦。又此身者眾惡根本。所以諸佛常令棄捨。若令此法決定安樂。何故智者恒生厭患。由是觀之身為苦本。無量眾惡之所積聚。大王且聽。如世嬰兒未識義理。罵辱父母無謙敬心。而此父母豈於其兒起瞋恨耶。一切眾生亦復如是。常為煩惱之所覆蔽。愚癡無智猶如小兒。云何於彼而生瞋恚。王心毒盛不受其語。大積薪油而焚殺之。時眾疑問優波毱多。以何緣故今此王子生尊貴家而被挑目。尊者告曰。善聽當說。昔波羅㮈有一獵師。向於雪山值天雹雨。有五百鹿共入一窟。時彼獵人欲盡殺之。便作是念。若都殺者則皆臭爛。且挑其眼漸漸食之。即時便挑五百鹿眼。由斯緣故至今受報。又復久遠迦羅鳩孫佛滅度已後。時彼國王名曰端嚴。收佛舍利起七寶塔。後更有王心無敬信。壞塔取寶唯留土木。舉國人民皆悉悲泣。有長者子來問其意。眾人答曰。迦羅鳩佛寶塔毀壞。由斯因緣是故啼哭。長者子聞尋更修治如前嚴飾。造彼佛像相好殊妙。因發願曰。使我來世如彼世尊得勝解脫。由斯業故生尊貴家得淨妙果。阿恕伽王眷屬如是。皆捨重擔咸離生死。王之信心深遠難量。見諸沙門若長若幼。皆迎問訊恭敬為禮。時有一臣名曰夜奢。無信敬心邪見熾盛。而作是言。阿恕伽王甚無智慧。自屈貴德禮拜童幼。王聞是已便勅群臣。各令推覓百獸之頭。唯使夜奢獨求人首。即受王命咸皆推覓。既得之已悉來奉王。王令持往詣市衒賣。未幾時間諸頭並售。夜奢人頭都無買者。經數日中將欲臭爛。白言大王。此頭難售尚無欲見。況有買者。王問夜奢。何物最貴。答言大王。人為殊勝。王言。人若勝者何故不售。夜奢答曰。人生雖貴死則卑賤。王言。我頭同此不也。夜奢惶怖俛仰而對答言王頭亦同此賤。王言。吾頭設卑賤者。汝何怪我禮敬童稚。卿若是吾真善知識。宜當勸我以危脆頭易堅固首。如何今者止吾為善。時臣夜奢方自悔責。迴改邪心敬信三寶。王後一時問優波毱多。昔佛在日誰施最多。尊者答言。須達長者施甚弘廣。金滿百億用奉如來。王自念曰。彼尚能施爾所珍寶。況我今者豈不及之。便計先來所施之物。凡得九十六億兩金。會遇重病知命將終。便自涕泣生大苦惱。有臣名曰羅提毱。即是本日隨喜童子。以斯福故。得為輔臣。智慧淵博。善能言辭。見王愁惱。合掌白言。譬如盛日。眾共瞻仰。王之盛德。亦復如是。咸為一切所共恭敬。今王遇病如日將沒。國土人民無不悲懼。大王今當聽臣所說。三界無常遷流不住。雖少壯老會歸磨滅。譬如石山四方俱至。何有智者而能免脫。世間眾生亦復如是。受五陰身死山來逼。假使造作百千方便。種種呪術藏隱逃避。未見有能免斯患者。是故當知世皆無常會必有離。應當深觀若斯之理。宜自裁抑何應愁惱。王告臣曰。我不畏死悋愛財寶。正以遠離諸賢聖眾。施百億金四億未滿。以是因緣我故悲耳。羅提毱言。庫藏甚多可施令足。阿恕伽王即以七寶施雞頭末寺。立拘那羅子式摩提以為太子。邪見惡臣語太子曰。阿恕伽王命臨欲終散諸庫藏。汝若紹位無所資用。今應遮斷勿從其意。時式摩提信受邪說。以一金盤為王送食。王即迴施雞頭末寺。後以瓦器半菴摩勒持與王食。王召群臣而問之曰。此閻浮提誰為其主。諸臣答言。唯王統御。答曰非也。我唯於此半菴摩勒而得自在。便作是言。咄哉富貴甚可惡賤。榮位如幻不久散滅。雖居尊顯終歸墜落。我為人帝威德無倫。臨終貧乏唯有半果。故知世間皆為虛誑。愚人甘樂賢聖所訶。即向群臣而說偈言。 > The people of the city drove the husband and wife far away. Wandering from place to place, they made their way toward Pāṭaliputra, playing the lute and begging for alms to sustain themselves. At last they arrived at the royal palace and stayed within the elephant stables, where, plucking the lute and singing clearly, he proclaimed his sufferings. Hearing the music, the king seemed to recognize it, and sent someone to see; it was Kuṇāla. The king immediately summoned him inside. Having seen his son, the king fainted and fell to the ground, weeping aloud and trembling all over. He asked Kuṇāla, “Who ruined your eyes? Tell me at once! I shall punish their crime.” Kuṇāla said, “Did father not hear? Formerly, even the Tathāgata underwent the retributions of karma. Retributions such as these possess exceedingly great power. Among all the noble sages, the honored and noble, the poor and lowly, there is no expedient means by which anyone can escape. Through my own past karma I have brought about this cruel calamity. Let the king not sorrow or distress himself, causing his mind to languish.” Although King Aśoka heard these words, his heart was still burned by the fire of grief. He spoke to his son again, saying, “Who destroyed your eyes? I shall butcher, dismember, and annihilate their body!” Inquiring from one to another, he learned of Tiṣyarakṣitā. The king at once summoned her and said to her, “What earth can bear you without swallowing you up? You were truly my enemy, falsely pretending intimacy from the outside. For what reason did you destroy my son’s eyes? Now, with a wheel of knives and a tree of swords, I shall chop your body to dust! I shall discard your corpse in a foul and filthy place, and pour dung-juice and vile poisons down your throat!” When Kuṇāla heard these words of the king, he gave rise to great compassion toward Tiṣyarakṣitā, and addressed his father, saying, “Through foolishness she committed this error and offense, and for this reason she is now disgraced and humiliated. The king is a wise man; how could you act like her? If you now wish to inflict vengeance upon her, you will surely harm each other as enemies for kalpas on end. Turning about like this, when would it ever end? The great king should know: just as an echo immediately answers to a sound, this body is likewise the reason suffering exists. Moreover, this body is the root of all evils; that is why all Buddhas constantly urge us to abandon it. If this body were definitively peaceful and blissful, why would the wise constantly give rise to aversion toward it? Viewed in this light, the body is the root of suffering, the accumulation of immeasurable evils. May the great king listen: just as an infant in the world does not yet know principle and righteousness, and reviles its parents without a mind of humility and respect, would those parents ever give rise to hatred toward their child? All sentient beings are also like this: constantly covered and obscured by afflictions, they are foolish and without wisdom, just like young children. How could one give rise to anger toward them?” The king’s heart was exceedingly fierce and cruel, and he would not accept his words; gathering a great heap of firewood and oil, he burned her to death. At that time, the assembly questioned Upagupta: “For what reason was this prince born into a noble family yet had his eyes gouged out?” The venerable one told them, “Listen well, and I shall explain. Formerly, in Vārāṇasī, there was a hunter who went to the Snowy Mountains and encountered a hailstorm. Five hundred deer all entered into a single cave. The hunter wished to kill them all, but then thought: ‘If I kill them all, they will rot and stink. Let me rather gouge out their eyes and eat them gradually.’ Thereupon he gouged out the eyes of the five hundred deer. Due to this cause, down to the present he has undergone this retribution. Furthermore, long ago, after Krakucchanda Buddha had passed into extinction, the king of that country at the time was named Duanyan (Subhavyūha). He collected the Buddha’s relics and raised a seven-jeweled stūpa. Later there was another king whose mind was without reverent faith; he dismantled the stūpa, took the jewels, and left only earth and timber. The people of the entire country all wept and wailed. A son of an elder came and asked the reason, and the people answered, saying, ‘The jeweled stūpa of Krakuc\[chanda\] Buddha has been destroyed; for this reason we weep.’ When the elder’s son heard this, he immediately repaired and decorated it as before, and made an image of that Buddha with wondrous primary and secondary marks. He then made a vow, saying, ‘May I in a future life attain supreme liberation just like that World-Honored One!’ Due to this karma, he was born into a noble family and attained pure and wondrous fruit.” The retinue of King Aśoka was like this; they all laid down their heavy burdens and all escaped birth and death. The king’s faithful mind was deep, far-reaching, and difficult to measure. Whenever he saw śramaṇas, whether senior or junior, he would go out to greet them, inquire after them, and pay homage with reverence. At that time there was a minister named Yaśa, who was without reverent faith and ablaze with wrong views; he said, “King Aśoka is utterly lacking in wisdom, humiliating his noble virtue to bow down to young novices.” When the king heard this, he ordered his ministers to search for the heads of a hundred beasts, making Yaśa alone seek a human head. Having received the king’s command, they all searched; having obtained them, they all came and presented them to the king. The king ordered them to take them to the market to display and sell. Before long, all the heads were sold; of Yaśa’s human head, there was no buyer at all. After several days, it was about to rot and stink. He addressed the great king, saying, “This head is difficult to sell; no one even wishes to look at it, much less buy it.” The king asked Yaśa, “What thing is most noble?” He replied, “Great King, man is superior.” The king said, “If man is superior, why was it not sold?” Yaśa replied, “Although a human life is noble, in death it is base and vile.” The king said, “Is my head the same as this or not?” Yaśa, terrified, looked down and looked up, then answered, saying, “The king’s head is also just as vile as this.” The king said, “If my head is base and vile, why do you wonder at my paying reverent homage to young novices? If you are my true good spiritual friend, you ought to urge me to trade a fragile head for an indestructible head. Why do you now stop me from doing good?” Only then did the minister Yaśa reproach himself, change his errant mind, and faithfully revere the Three Jewels. Later, at one time, the king asked Upagupta, “Formerly, when the Buddha was in the world, who gave the greatest gifts?” The venerable one replied, “The elder Sudatta gave exceedingly vast gifts, offering gold amounting to one hundred billion to the Tathāgata.” The king thought to himself, “He was still able to give so many precious treasures; how could I today fail to equal him?” He then calculated the things he had previously given, which came to ninety-six billion ounces of gold. Just then, he fell gravely ill and knew his life was about to end; he then wept and gave rise to great anguish. There was a minister named Rādha\[gupta\], who was the very boy who had rejoiced in his merit on that earlier day. Due to this merit, he had become a prime minister. His wisdom was profound and broad, and he was skilled in speech. Seeing the king sorrowful and distressed, he joined his palms and said, “Just as when the sun is at its height all gaze up to it, the king’s flourishing virtue is also like this, revered by all alike. Now that the king has fallen ill, it is like the sun about to set; among the people of the state, none are not sorrowful and fearful. The great king should now listen to what I say. The three realms are impermanent, flowing and shifting without staying; whether young, robust, or old, all will ultimately return to destruction. It is like stone mountains closing in from all four directions—what wise person could ever escape? Sentient beings of the world are also like this: having received a body of the five aggregates, the mountain of death comes to press upon them. Even if one were to devise hundreds of thousands of expedients, and with various spells hide away and flee, none have ever been seen who could escape this affliction. Therefore one should know that the world is entirely impermanent; that which meets must part. You should deeply contemplate this principle. You ought to restrain yourself; why should you sorrow and lament?” The king told the minister, “I do not fear death or begrudge precious treasures. It is simply that I am parting from the noble assembly, and of the hundred billion pieces of gold to be given, four billion are still lacking. It is for this reason that I weep.” Rādha\[gupta\] said, “The storehouses are very abundant; you may give them to make up the full amount.” King Aśoka immediately gave the seven jewels to Kukkuṭārāma monastery, and established Kuṇāla’s son Śamatha as crown prince. Evil ministers of wrong views said to the crown prince, “King Aśoka’s life is about to end, and he is scattering the various storehouses. If you succeed to the throne, you will have no resources to use. You should now cut this off and not follow his intention.” Then Śamatha, believing and accepting their errant words, sent food to the king on a single gold platter. The king immediately redirected it as an offering to Kukkuṭārāma monastery. Later, they brought food to the king in an earthenware vessel containing only half an āmalaka fruit. The king summoned his ministers and asked them, “Who is the master of this Jambudvīpa?” The ministers replied, “The king alone reigns over it.” He answered, “Not so. I have mastery only over this half an āmalaka fruit.” He then said, “Alas! Wealth and nobility are utterly detestable and vile! Glory and position are like illusions, dispersing and vanishing before long. Though dwelling in honor and renown, one ultimately falls. I was the emperor of men, my majesty and virtue without equal; yet at the verge of death I am impoverished, having only half a fruit. Thus I know that the world is entirely false and deceptive, which fools relish but the noble sages reproach!” Thereupon he spoke a verse to his ministers, saying: > — English (machine translation) (machine translation) - [Previous: 4.3](https://indike.org/pramana/in.bauddha.taisho.2058.4.3) - [Next: 4.5](https://indike.org/pramana/in.bauddha.taisho.2058.4.5) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2058.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2058~en-mt.4.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2058.4.4](https://indike.org/pramana/in.bauddha.taisho.2058.4.4) · Pramāṇa