付法藏因緣傳 4.8

4.8

憂波毱多見其調順。即為說法成阿羅漢。爾時復有一優婆塞。向婆羅門說言。無我。婆羅門言。誰為此說。答言。毱多常宣無我。但假和合而言我耳。時婆羅門至尊者所。憂波毱多知其心。念即為宣說一切無我。譬如空山起呼聲響。諦觀思惟了不可得。但因五陰和合而成。誰有智者計為真實。時婆羅門即便開悟成須陀洹。度令出家得羅漢道。有族姓子詣憂波毱多出家學道。常好睡眠懈怠懶惰。雖為說法都無所獲。尊者教令樹下坐禪。即於樹下尋復睡臥。毱多化作深坑千仞。比丘見已極生惶怖。一心專念憂波毱多。尊者爾時化作小徑。令此比丘從中而過。自念其師免吾斯難。憂波毱多即語之曰。此之恐怖少不足言。三界受生老病死苦。常隨行人不曾捨離。地獄苦痛百千萬種。如此之畏甚過斯坑。時此比丘不復眠睡。精進思惟得阿羅漢。於東方國有族姓子。信樂佛法出家學道。善能營事無不成辦。經歷多時便生疲厭。即往尊者憂波毱所。尊者觀察知此比丘。為福未具故不得道。即令為僧遊行教化。受教入城處處求索。有一長者見而問之。答言長者。尊者毱多使我教化。今此城中誰是篤信。長者復言。慎勿餘去。一切所須。當相奉給。即為辦具。比丘得已於上座前持食長跪。一切眾僧皆為呪願。呪願已竟成阿羅漢。有一比丘性嗜飲食。由此貪故不能得道。憂波毱多請令就房。以香乳糜而用與之。語令待冷然後可食。比丘口吹糜即尋冷。語尊者言糜已冷矣。尊者告曰。此糜雖冷汝欲火熱。應以觀水滅汝心火。復以空器令吐食出。既吐食已還使食之。比丘答言。涎唾以合云何可食。尊者語言。一切飲食與此無異。汝不觀察妄生貪著。汝今當觀食不淨想。即為說法得羅漢道。有一比丘深愛樂身。愛樂身故還欲歸家。辭憂波毱路宿天廟。尊者即化作一夜叉。擔負死人至此天寺。復有一鬼從後而來。於是二鬼共諍死屍。紛紜鬪訟不能自決。其前鬼言。我有證人。即共問之。誰死屍耶。其人惶怖便自念言。我於今者定死無疑。寧以實語而取屠滅。語前鬼言。此是汝屍。後鬼瞋恚拔其手足。前鬼即取死人補之。其體平復如本不異。於是二鬼共食餘肉。食肉已竟即便出去。此人即便自愛心息。還詣尊者出家精勤。於後不久得阿羅漢。於南天竺有族姓子。出家學道。愛著自身洗浴香塗。好美飲食身體肥壯。不能得道。往尊者所求受勝法。憂波毱多觀察此人。以著身故不得漏盡。語言比丘。能受我教當授汝法。化作大樹使令上之。四邊變為深坑千仞。令放右手乃至都放。此人爾時分捨身命。盡放手足即便到地。不見深坑及與大樹。為說法要得羅漢道。有一比丘心甚慳貪。以斯因緣不得道迹。憂波毱多教令布施。答言。我貧用何等施。憂波毱多遣二弟子坐其左右。身出光明。比丘歡喜減少食施。後得好食便生喜悅。念言。少施尚得多報。若多施者報不可量。即破慳心。為說深法。應時逮得阿羅漢果。有族姓子出家學道。憂波毱多為說法要。尋便見諦得須陀洹。作是念言。我斷三結更何求進。遊縱自在極至七生。尊者告曰。生死之法甚可惡賤。猶如糞穢多少皆臭。即便將至旃陀羅村。見一小兒體生惡瘡。虫血雜出甚大苦惱。問言比丘。見此兒不。此小兒者是須陀洹。佛昔在世有一羅漢。身小患瘍。搔之有聲。維那瞋曰。今汝身有疽蟲瘡耶。宜可出向旃陀羅村。羅漢語言。今汝得罪莫出斯言。時此維那即便懺悔。精進修習得須陀洹。後自懈怠不求上進。故生此家受斯苦惱。小復前行。見有一人為火所燒。身體燋爛苦痛難忍。轉更前進復見有人。犯王憲法以身貫著大木標上。發聲哀㘁極生苦惱。爾時尊者問比丘言。汝豈見此二人不耶。比丘白言。唯然已見。尊者告曰。此前人者是斯陀含。後所見者阿那含也。咸皆懶惰不求上進。故生人中受斯楚毒。是故汝今宜自精懃早求解脫。比丘聞已日夜修學。不久便得阿羅漢道。尊者即為真陀羅子說諸法要成阿那含。命終往生淨居天上。摩突羅國有一長者生育一子。年始一歲即便命終。如是次第至六長者。生始一歲而復命終。最後復生一長者家。厥始七歲為賊將去。憂波毱多觀此小兒應現得道。化作四兵欲捕彼賊。賊見惶怖求哀禮拜。為說法要得須陀洹。持此小兒施憂波毱。於是尊者度此童子。及與群賊皆令出家。為說妙法得羅漢道。語此小兒。今可觀察汝之親族而化度之。即便觀見七世父母。憂愁涕哭憶念其子。便到其家語言。長者。我是汝子。莫大愁惱為宣法要得初道果。次第六家皆亦如是。有族姓子信佛出家。坐禪獲得世俗四禪。自謂究竟得羅漢果。憂波毱多有善方便。使彼比丘往他聚落。即於中道化作估客。復現群賊凡五百人。共為黨類來劫估客。殺害斫刺遍布在地。時此比丘生大恐怖。即便自知非阿羅漢。復作是念。我非羅漢是阿那含。時彼估客亡破之後。有長者女語是比丘。唯願大德與我共去。比丘答言。佛不聽我共女人行。長者女言。我望大德而隨其後。比丘憐愍相望而行。尊者即復化作大河。女言大德。可共我渡。比丘在下。女處上流。此女於後沒溺墮河。白言大德。濟我此難。爾時比丘挽而出之。生細滑想起愛欲心。即便自知非阿那含。於此女人極生愛著。欲共交通將至屏處。方乃見是憂波毱多。生大慚愧低頭而立。尊者語言。汝昔自謂是阿羅漢。云何欲為如此惡事。將至僧坊教其懺悔。為說法要得羅漢道。有一比丘作不淨觀。結暫不起謂得聖道。憂波毱多告言。比丘。汝可往彼乾陀越國。受教遊行至彼國土。於此國中有一長者名迦羅和。生育一女端政殊特。時此比丘即往其舍而從乞食。女擎食出露齒而笑。比丘見已生貪欲想。由其本習不淨觀故。取女齒相觀皆白骨。由斯觀故得羅漢道。自責本心而說偈言。

Upagupta, seeing that he was subdued and tractable, then preached the Dharma to him, and he became an arhat. At that time there was also an upāsaka who said to a brāhmaṇa, "There is no self." The brāhmaṇa said, "Who taught this?" He replied, "Gupta always proclaims that there is no self; it is only based on provisional combination that one speaks of 'self.'" The brāhmaṇa then went to the Venerable One's dwelling. Upagupta knew his thoughts and at once proclaimed to him that all things are without self: "It is like an echo arising in an empty mountain: if one closely observes and contemplates it, it is utterly unobtainable. It is formed merely through the combination of the five aggregates. What wise person would deem it to be real?" The brāhmaṇa was immediately awakened and became a srotāpanna. [Upagupta] caused him to go forth from the household life, and he attained the path of an arhat. There was a son of good family who went to Upagupta to go forth from the household life and train in the path. He was constantly fond of sleeping, indolent, and lazy. Although [Upagupta] preached the Dharma for him, he attained nothing at all. The Venerable One instructed him to sit in meditation under a tree, but under the tree he soon fell asleep again. Gupta magically created a deep pit of a thousand fathoms. When the monk saw it, he was filled with terror and single-mindedly concentrated on Upagupta. The Venerable One then magically created a small path and had the monk pass through it. [The monk] thought to himself, "My master has saved me from this peril!" Upagupta then said to him, "This terror is minor and not worth speaking of. The suffering of birth, aging, sickness, and death in the three realms of existence constantly attends the practitioner and never departs. The sufferings in the hells are of hundreds of thousands of kinds; fear of those far exceeds this pit." Thereupon the monk slept no more; vigorously contemplating, he attained arhatship. In an eastern country there was a son of good family who had faith and delight in the Buddha's Dharma, went forth from the household life, and trained in the path. He was skilled in managing affairs, leaving nothing undone. After a long time he grew weary, so he went to the Venerable Upagupta's dwelling. The Venerable One observed him and knew that because this monk's merit was not yet complete, he had not attained the path. He therefore had him wander and instruct [beings] for the sake of the Saṅgha. Receiving the instruction, he entered the city and begged from place to place. An elder saw him and asked him [about it]. He replied, "Elder, the Venerable Gupta sent me to instruct [beings]. Who in this city is of staunch faith?" The elder said again, "Take care not to go anywhere else. Whatever is needed, I shall provide it all to you." He then prepared everything. Having obtained it, the monk knelt before the senior elder holding the food. The entire Saṅgha all recited verses of blessing for him. When the blessing was finished, he became an arhat. There was a monk who by nature was fond of food and drink; because of this greed, he could not attain the path. Upagupta invited him to his cell and gave him fragrant milk gruel, telling him to wait until it cooled before eating. The monk blew on the gruel with his mouth, and it soon cooled. He said to the Venerable One, "The gruel has already cooled." The Venerable One told him, "Although this gruel is cool, the fire of your desire is hot. You should extinguish the fire of your mind with the water of contemplation." He then had him vomit the food out into an empty vessel. After he had vomited the food, [Upagupta] had him eat it again. The monk answered, "It is mixed with saliva; how could it be eaten?" The Venerable One said to him, "All food and drink is no different from this. Because you do not examine it, you falsely give rise to greedy attachment. You should now contemplate the notion of the impurity of food." He then preached the Dharma for him, and [the monk] attained the path of an arhat. There was a monk who deeply loved and cherished his body. Because he loved and cherished his body, he wished to return home. Taking leave of Upagupta, he spent the night on the road in a deva shrine. The Venerable One then magically created a yakṣa carrying a corpse to this deva shrine. Another ghost came from behind, and the two ghosts then fought over the corpse. In a tumultuous dispute, they could not settle it themselves. The ghost in front said, "I have a witness," and they together asked him, "Whose corpse is this?" The man was terrified and thought to himself, "Today I shall certainly die without doubt. Better to speak the truth and be slaughtered." He said to the ghost in front, "This is your corpse." The ghost behind was enraged and tore off his hands and feet. The ghost in front then took the corpse's [limbs] and replaced them; his body was restored, no different from before. Thereupon the two ghosts together ate the remaining flesh, and having finished eating, they went away. This man's self-love immediately ceased. He returned to the Venerable One, went forth from the household life, and practiced vigorously; shortly thereafter, he attained arhatship. In South India there was a son of good family who went forth from the household life and trained in the path. Attached to his own body, he bathed, smeared it with perfumes, and was fond of delicious food and drink, so that his body grew fat and robust; he was unable to attain the path. He went to the Venerable One's dwelling to seek the supreme Dharma. Upagupta observed that this person, because of attachment to the body, could not exhaust the outflows. He said to the monk, "If you can receive my teaching, I shall impart the Dharma to you." He magically created a large tree and had him climb it; the four sides turned into a deep pit of a thousand fathoms. He had him release his right hand, and eventually release everything. At that time, this person gave up his body and life, letting go of both hands and feet, and immediately arrived at the ground, seeing neither the deep pit nor the large tree. [Upagupta] preached the essential Dharma for him, and he attained the path of an arhat. There was a monk whose mind was extremely stingy and greedy; because of this cause, he could not attain stream-entry. Upagupta instructed him to practice giving. He answered, "I am poor; what can I use to give?" Upagupta sent two disciples to sit to his left and right, their bodies emitting light. The monk was delighted and gave a little food. Later, when he obtained good food, he gave rise to joy and thought, "A small gift still brings a great reward; if one gives much, the reward will be immeasurable!" His stingy mind was immediately broken. [Upagupta] preached the profound Dharma for him, and at that moment he attained the fruit of an arhat. There was a son of good family who went forth from the household life and trained in the path. Upagupta preached the essential Dharma for him, and he soon saw the truth and became a srotāpanna. He thought to himself, "Having severed the three fetters, what further progress should I seek? I can roam freely at will for at most seven lifetimes." The Venerable One said to him, "The phenomenon of saṃsāra is utterly detestable and vile, just like excrement, which is foul whether little or much." He then took him to a caṇḍāla village, where he saw a young child whose body was covered with malignant sores, with worms and blood flowing out together, suffering greatly. He asked, "Monk, do you see this child? This young child is a srotāpanna. Long ago, when the Buddha was in the world, there was an arhat whose body suffered slightly from sores, which made a sound when he scratched them. The karmadāna angrily said, 'Are there maggots and sores on your body now? You should go out to the caṇḍāla village!' The arhat said to him, 'Now you have incurred a transgression; do not utter such words.' The karmadāna then repented, cultivated with vigor, and became a srotāpanna. Later, he grew lax and did not seek to advance further, and therefore was born into this household to suffer this torment." Walking a little further, he saw a person being burned by fire, his body scorched and putrefied, the pain unbearable. Advancing still further, he saw another person who, having violated the king's law, had his body impaled upon a large wooden stake, uttering cries of lamentation and experiencing extreme suffering. The Venerable One then asked the monk, "Do you see these two people?" The monk said, "Indeed, I have seen them." The Venerable One told him, "The former person is a sakṛdāgāmin; the one seen later is an anāgāmin. They were both indolent and did not seek to advance further, and therefore were born among humans to undergo these bitter torments. Therefore you should now be diligent and seek liberation quickly." Having heard this, the monk cultivated and trained day and night, and before long attained the path of an arhat. The Venerable One then preached the essentials of the Dharma for the caṇḍāla's son, who became an anāgāmin, died, and was reborn in the Śuddhāvāsa heaven. In the country of Mathurā, an elder had a son who died at just one year of age. In this manner, [the same thing happened] successively up to six elders: [a son] was born, reached one year of age, and died again. Finally, he was born again in an elder's house, and when he had just reached seven years of age, he was carried off by robbers. Upagupta observed that this child was destined to attain the path in this lifetime. He magically created an army of four divisions to capture the robbers. When the robbers saw it, they were terrified, begged for mercy, and paid homage. He preached the essential Dharma for them, and they became srotāpannas; they took this child and gave him to Upagupta. The Venerable One then ordained this child and the robbers, causing them all to go forth from the household life. He preached the wondrous Dharma for them, and they attained the path of an arhat. He said to the child, "You may now observe your relatives and transform and deliver them." He then observed and saw his parents from seven lifetimes weeping in sorrow and longing for their son. He went to their house and said, "Elders, I am your son; do not be so sorrowful." He proclaimed the essential Dharma for them, and they attained the first fruit of the path. The successive six families were all likewise. There was a son of good family who had faith in the Buddha and went forth from the household life. Sitting in meditation, he attained the four mundane dhyānas and considered himself to have achieved the ultimate fruit of an arhat. Upagupta had skillful means: he sent that monk to another settlement, and midway on the road he magically created a merchant, and also manifested a band of robbers, five hundred in all, who gathered as a gang to rob the merchant, slaying, hacking, and stabbing so that [corpses] lay everywhere on the ground. The monk was seized with great terror and immediately knew that he was not an arhat. He then thought, "I am not an arhat, but an anāgāmin." When the merchant had been destroyed, an elder's daughter said to the monk, "I only pray that the Venerable One will go together with me." The monk answered, "The Buddha does not permit me to travel with a woman." The elder's daughter said, "I will keep the Venerable One in sight and follow behind." The monk took pity on her and walked keeping each other in sight. The Venerable One then magically created a great river. The woman said, "Venerable One, you may cross together with me." The monk was downstream and the woman was upstream. Afterwards, this woman sank and fell into the river, calling out, "Venerable One, save me from this peril!" The monk then pulled her out, gave rise to the thought of smooth softness, and aroused the mind of sensual desire. He immediately knew that he was not an anāgāmin. He gave rise to extreme lustful attachment to this woman and wished to have intercourse with her; taking her to a secluded place, he only then saw that it was Upagupta. He was filled with great shame and stood with head bowed. The Venerable One said to him, "Formerly you considered yourself an arhat; why do you wish to commit such an evil deed?" He took him to the monastery and taught him to repent. He preached the essential Dharma for him, and [the monk] attained the path of an arhat. There was a monk who practiced the contemplation of impurity; because the defilements temporarily did not arise, he considered himself to have attained the holy path. Upagupta said to him, "Monk, you may go to the country of Gandhāra." Receiving the instruction, he traveled to that country. In this country there was an elder named Kālava who had a daughter of extraordinary beauty. The monk went to their house to beg for food. The daughter brought out the food and smiled, showing her teeth. When the monk saw this, he gave rise to thoughts of greed and desire. Due to his prior habit of contemplating impurity, he grasped the sign of the woman's teeth and contemplated that all was white bones. Due to this contemplation, he attained the path of an arhat. Reproaching his original mind, he spoke a verse: