付法藏因緣傳 6.2

6.2

龍樹菩薩臨去此世。告大弟子迦那提婆。善男子聽。佛以大悲愍傷眾生。演甘露味利益來世。次第相付乃至於我。我欲去世囑累於汝。汝當流布至心受持。提婆敬諾當承尊教。於是宣說真法寶藏。以智慧力摧伏異學。博識淵覽才辯超絕。擅名天下獨步諸國。其初託生南天竺土婆羅門種。尊貴豪勝。由與神眼遂無一目。因是號曰迦那提婆。智慧深遠機明內發。顧自觀察無愧於心。唯以其言人未信受。道化不行夙夜憂念。於彼國中有一天神。鍛金為形立高六丈。咸皆號曰大自在天。有求願者令現獲報。提婆詣廟求入拜見。主廟者言天像至神。人有見者不敢正視。又令退後失魂百日。汝今但當詣門乞願。更復何求而欲見耶。提婆答言。神審若斯吾乃願見。設不如是非我所欲。時人聞之咸奇其意。追入廟者數千萬人。提婆既至稽首為禮。天動其眼怒目視之。提婆語曰。天實神矣。然今相觀甚大卑劣。夫為神者。當以精靈偃伏群類。而假黃金頗梨為飾。熒惑民物何期小也。即登高梯鑿出其目。時諸觀者咸有疑意。大自在天威德高遠。云何為此小婆羅門之所毀辱。將無彼神名過其實。爾時提婆曉眾人曰。神明遠大近事試我。我深達彼心所念故。登金山聚出頗梨珠。咸令一切皆悉了知。精靈純粹不假形質。吾既非慢。神豈辱也。作是語已從廟而出。即於其夜求諸供備。明日清旦敬祀天神。迦那提婆名德素著智與神會。其所發言無不響應。一夜之中供具斯備。大自在天作一肉形。高數四丈。左眼枯涸徐步安詳而來就坐。遍觀餚饍歎未曾有。嘉其德力能有所致。而告之曰。善哉大士。深得吾心以智見供。汝今真是敬信我者。世人愚癡唯得吾形。以食奉獻畏而誣我。今汝供饌。美味具足我之左眼宜當垂給。若能見與真上施也。提婆答言善哉受教。即以左手出眼與之。天神力故出而隨生。索之不已。出眼數萬。天神讚曰。善哉摩納。真上施也。欲求何願必滿汝意。是時提婆白天神曰。我索明識不假於外。唯恨吾教人莫信受。正願我言後必流布。神曰甚善。即便起退。於是提婆詣龍樹所。剃除鬚髮受出家法。周遊揚化廣濟群生。南天竺王總御諸國。懷貢高心信用邪道。沙門釋子一不得見。國人遠近咸受其化。提婆念曰。樹不伐本枝條難傾。人主不化道豈流布。其國政法王家出錢雇人宿衛。爾時提婆應募為將荷戟前馳。整勒部曲威德恩仁物樂其政。王嘉其意問曰。何人侍者。答言。此人應募。既不食廩。又不取賈。在事恭謹性好閑習。未達其心何求何欲。王即召之具問其意。答言大王。我是智人善於言論。欲於王前而求試驗。即便許之為建論座。爾時提婆即立三義。一切聖中佛最殊勝。若於諸法佛法無比。救世福田眾僧第一。八方論士能壞斯語。我當斬首以謝其屈。所以者何立理不明是為愚癡。若斯之頭非吾所惜。八方論士咸來雲集。亦各言曰。我若有屈斬首相謝。愚癡之頭非吾甘樂。提婆語言。我所修法仁活萬物。要不如者當剃汝髮以為弟子。不斬頭也。立此要已便共論義。諸外道中情智淺者。適至一言尋便屈滯。智慧勝者遠至二日。辭理俱匱。悉剃其髮度令出家。爾時有一外道弟子。兇頑無智恥其師屈。形雖隨眾心結怨忿。含毒熾盛嚙刀自誓。彼口勝我我刀伏汝。作是語已持挾利刀。常於日夜伺求其便。爾時提婆出在閑林。造百論經以破邪見。弟子分散樹下思惟。提婆菩薩起定經行。外道弟子往至其所。執刀窮之。汝昔曾以智伏吾師。我於今者刀破汝腹。即便決之。五藏出外。命猶未絕。愍其狂愚而告之曰。我有衣鉢在吾坐所。汝可取之急上山去。我諸弟子未得道者。若脫遇汝必當相執。或送於王困汝不少。夫身名者眾患根本。汝今迷惑愛惜情重。是故宜當好自防護。時諸弟子有先來者。覩見其師發聲悲哭。合諸門徒競各雲集。驚怖㘁咷宛轉于地。其中或有狂突奔走。共相分衛追截要路。爾時提婆語眾人曰。諸法本空無我我所。無有能害亦無受者。誰親誰怨孰為惱害。汝等今者愚癡所覆。橫生妄見種不善根。彼人所害害吾往報。非殺我也。於是放身蟬蛻而去。迦那提婆未捨身時。告於尊者羅睺羅曰。佛婆伽婆為度眾生。演暢妙法利益來世。次第委囑乃至於我。我若滅後當付於汝。汝宜護持深經寶藏。令諸眾生普皆蒙益。羅睺羅言。善哉受教。於後敷演深經妙法。以智慧力摧滅邪道。三聞說法盡能受持。龍樹提婆及斯大士名德竝著美聲俱聞。當是時也有婆羅門。聰慧奇悟善於言論。造鬼名書甚難解了。章句廣博十有萬偈。為三大士。而讚誦之。龍樹一聞尋便開悟。善能憶持如舊誦習。提婆未解重為宣說。既經再聞復即明了。提婆菩薩為羅睺羅。更廣分別演其章句。羅睺羅聞豁然意解。時婆羅門便大驚怪。此諸沙門才慧乃爾。讀吾此書不久通利。善能分別似若舊習。即便信伏改其邪心。彼羅睺羅聰慧如是。有善方便教化眾生。然後以法付囑尊者僧伽難提。令其流布饒益眾生。僧伽難提有大功德。智慧深遠修菩薩行。以堅誓願而自莊嚴。超過聲聞緣覺境界。曾於一時有阿羅漢。棄捨重擔具諸功德。僧伽難提欲試彼故。即宣一偈而問之言。

When the Bodhisattva Nāgārjuna was about to depart this world, he told his great disciple Kāṇadeva: "Good man, listen. The Buddha, with great compassion pitying living beings, expounded the flavour of ambrosia to benefit future generations. It was transmitted successively down to me. Now, as I wish to depart this world, I entrust it to you. You must disseminate it and wholeheartedly receive and uphold it." Deva reverently assented: "I will uphold the Venerable One's teaching." Thereupon he proclaimed the true treasure of the Dharma, defeating divergent schools with the power of his wisdom. His vast knowledge and extensive reading, as well as his talent and eloquence, were supreme. Renowned throughout the world, he walked alone above all realms. Originally he had been born in the land of South India into a brāhmaṇa clan, noble and eminent. Because he gave away his eye to a deity, he ended up with only one eye, and for this reason he was named Kāṇadeva. His wisdom was profound and far-reaching, his acumen shining from within. Looking back and observing himself, he felt no shame in his heart. Yet because his words were not yet believed and accepted by people, and the transforming influence of the Way was not spreading, he grieved and worried day and night. In that country there was a deity whose image was cast in gold, standing sixty feet high, and whom all called the Great Īśvara. To those who made vows, he caused immediate recompense to be obtained. Deva went to the temple asking to enter and pay homage. The temple keeper said: "The celestial image is most spiritual. Anyone who sees it dares not gaze directly at it, and moreover is made to recoil and lose his wits for a hundred days. You should only approach the gate to make your prayer. What more do you seek that you wish to see him?" Deva answered: "If the deity is truly like this, then I wish to see him. If he were not like this, he would not be what I desire." When the people of that time heard this, they all marvelled at his intention, and several tens of millions of people followed him into the temple. When Deva arrived, he bowed his head in homage. The deity moved his eyes and looked at him with an angry glare. Deva said: "The deity is indeed spiritual. Yet viewing him now, he is exceedingly base and inferior. Now, one who is a deity ought to subdue the various kinds [of beings] by means of spiritual power, yet you borrow gold and crystal as adornment. Deluding the people and creatures—how utterly petty!" He then climbed a high ladder and gouged out the deity's eye. At that time, all the onlookers felt doubt: "The majesty and virtue of the Great Īśvara is high and vast. How could he be desecrated and humiliated by this petty brāhmaṇa? Could it be that that deity's reputation exceeds his reality?" Then Deva instructed the crowd, saying: "The deity's spiritual brilliance is far and great; it was an immediate circumstance to test me. Because I deeply understood the thoughts in his mind, I climbed the mound of gold and extracted the crystal jewel, so that all might understand that a spiritual power that is pure does not rely on physical form. Since I was not arrogant, how could the deity be humiliated?" Having spoken these words, he left the temple. That very night he sought out all offerings, and at dawn the next day he reverently made sacrifice to the deity. Kāṇadeva's reputation and virtue were long-established, and his wisdom communed with the divine; whatever words he uttered were met with an unfailing response. In the space of one night, the implements of offering were fully prepared. The Great Īśvara assumed a body of flesh, several tens of feet high, with his left eye withered and hollowed. He walked slowly and calmly, coming to take his seat. Looking all around at the delicacies, he marvelled that such had never occurred before, praising his power of virtue that could bring such about, and told him: "Excellent, Great Being! You have deeply fathomed my mind and made offerings with wisdom. You are now truly one who reveres and believes in me. The people of the world are foolish; they apprehend only my physical form and present food out of fear, thus slandering me. Now you have made an offering of food, complete with fine flavours; it would be proper for my left eye to be bestowed upon me. If you can give it to me, that will be a truly supreme gift." Deva answered: "Splendid, I accept your teaching." He then took out his eye with his left hand and gave it to him. By the divine power of the deity, as soon as an eye was taken out, another grew in its place. The deity demanded them without ceasing, and Deva took out several tens of thousands of eyes. The deity praised him, saying: "Excellent, young brāhmaṇa! This is truly a supreme gift. Whatever vow you wish to seek, I will surely fulfil your desire." At that time Deva said to the deity: "I seek clear knowledge, not relying on anything external. My only regret is that no one believes and accepts my teaching. I wish only that my words will surely spread in the future." The deity said: "Very good!" and then arose and withdrew. Thereupon Deva went to Nāgārjuna, shaved his hair and beard, and received the rules of renunciation. Traveling about, he propagated the transformation and widely saved living beings. The king of South India ruled over all the lands. Harbouring an arrogant mind, he trusted and used heterodox ways, not allowing a single Śākyan monk to be seen, and the people of the country far and wide all accepted his influence. Deva thought: "If the tree's trunk is not felled, its branches are difficult to bring down. If the ruler of men is not transformed, how can the Way be disseminated?" The political law of that country was that the royal house disbursed money to hire people for the night guard. At that time Deva answered the levy to become a soldier, bearing a halberd and riding at the fore. Disciplining the troops with majesty, virtue, kindness, and benevolence, all took joy in his governance. The king praised his dedication and asked: "What sort of person is this attendant?" They answered: "This person answered the levy, yet he neither eats his rations nor takes wages. In service he is respectful and cautious, and by nature he loves quiet reflection. We do not yet understand his mind, or what he seeks and desires." The king immediately summoned him and asked him fully about his intention. He answered: "Great King, I am a wise man, skilled in debate. I wish to seek a test before the king." The king then granted it, erecting a debate seat for him. At that time Deva established three theses: "Among all holy ones, the Buddha is the most extraordinary; among all teachings, the Buddha-Dharma is incomparable; and as a field of merit to save the world, the Saṅgha is foremost. If debaters from the eight directions can refute these words, I will cut off my head to apologize for my defeat. Why is that? To fail to establish a principle clearly is foolishness; a head such as this is not something I would begrudge." Debaters from the eight directions all gathered like clouds, and each also said: "If I am defeated, I will cut off my head to apologize; a foolish head is not something I hold dear." Deva told them: "The Dharma I cultivate is humane and gives life to all things. As a condition, if you are inferior, your hair will be shaved and you will become my disciples; your heads will not be severed." Having established this agreement, they debated the principles together. Those among the non-Buddhists whose sentiment and wisdom were shallow were immediately defeated and choked upon a single word. Those with superior wisdom lasted up to two days, but their words and reasoning both ran out. Their hair was shaved and all were ordained. At that time there was a disciple of a non-Buddhist, fierce, stubborn, and devoid of wisdom, who was ashamed of his master's defeat. Although his body followed the multitude, resentment and rage harboured within his mind. With venom blazing fiercely, he bit his knife and swore to himself: "His mouth conquered my master; my knife will subdue you!" Having spoken these words, grasping a sharp knife, he constantly watched day and night for an opportunity. At that time Deva was staying in a secluded forest, composing the Śataka Śāstra to refute erroneous views. His disciples were scattered under the trees, contemplating. The Bodhisattva Deva arose from samādhi to do caṅkrama. The disciple of the non-Buddhist went to his place and held the knife to confront him: "In the past you used wisdom to subdue my master; now I will use a knife to rip open your belly!" He immediately tore it open, and his five viscera spilled out, yet his life had not yet ceased. Pitying his madness and folly, Deva told him: "I have robes and a bowl at my seat; you may take them and quickly go up the mountain. If those among my disciples who have not yet attained the Way happen to meet you, they will certainly seize you, or send you to the king, causing you no small distress. The body and reputation are the root of many afflictions; now, deluded, your feelings of attachment to them are deep. Therefore, you should protect yourself well." At that time, among the disciples, those who arrived first saw their master and let out a sorrowful cry. Gathering all the disciples, they rushed together like clouds, terrified and wailing, rolling on the ground. Among them, some ran about wildly, dividing up to intercept the vital roads. At that time Deva said to the multitude: "All phenomena are inherently empty, without self and without what belongs to self. There is neither one who can harm nor one who receives [harm]. Who is kin and who is foe? Who is the tormentor? You are now covered by folly, generating false views in vain and planting unwholesome roots. What that man harmed was my past retribution; it did not kill me." Thereupon he released his body, casting it off like a cicada's shell, and passed away. Before Kāṇadeva relinquished his body, he told the Venerable Rāhula: "The Buddha, the Bhagavat, in order to cross living beings over, expounded the wondrous Dharma to benefit future generations. It was entrusted successively down to me. When I have passed away, it should be given to you. You must protect and uphold the jewel-treasury of profound sūtras, so that all living beings may universally receive benefit." Rāhula said: "Splendid, I accept your teaching." Later, he set forth and expounded the profound sūtras and wondrous Dharma, using the power of his wisdom to destroy heterodox ways. Hearing the Dharma preached three times, he was able to retain it all. Nāgārjuna, Deva, and this Great Being all had renowned virtue and their good fame was heard together. At that time, there was a brāhmaṇa, intelligent and unusually perceptive, skilled in debate. He composed a book of names of spirits that was exceedingly difficult to understand, whose words and phrases were extensive, amounting to one hundred thousand verses. He recited it in praise for the three Great Beings. Nāgārjuna, upon hearing it once, immediately attained understanding and was well able to remember and retain it as if he had recited and practiced it of old. Deva, not yet understanding it, had it expounded for him again, and having heard it a second time, he too clearly understood it. The Bodhisattva Deva further extensively differentiated and expounded its verses and phrases for Rāhula, and upon hearing it, Rāhula's mind opened to comprehension. Then the brāhmaṇa was greatly astonished: "The talent and wisdom of these monks is such that reading this book of mine, they quickly mastered it, and are well able to analyze it as if it were an old study!" He immediately submitted in faith and corrected his erroneous mind. That Rāhula was intelligent like this, and possessed skillful means to teach and transform living beings. Afterward, he entrusted the Dharma to the Venerable Saṅghanandi, causing him to disseminate it and benefit living beings. Saṅghanandi possessed great merit and virtue; his wisdom was profound, and he cultivated the bodhisattva conduct. Adorning himself with firm vows, he surpassed the realm of śrāvakas and pratyekabuddhas. Once there was an arhat who had laid down the heavy burden and was complete in all virtues. Saṅghanandi, wishing to test him, recited a verse to question him: