雜譬喻經 1.16

1.16

在昔過世無量塵數之劫，時有菩薩名曰喜根，於大眾中講摩訶衍。文殊師利時為凡人，出家修道專精苦行，行十二頭陀福度一切，遇值講法，因而過聽喜根菩薩說實相法，言婬怒癡與道不異，亦即是道亦是涅槃。文殊爾時聞而不信即便捨去。到喜根弟子家，為說惡露不淨之法，喜根弟子即時難曰：「無所有者法之真也，諸法皆空，云何當有淨與不淨？」頭陀比丘默然無對，含瞋心內，遂成憤結。時喜根弟子說七十偈讚實相法，頭陀比丘聞一偈，瞋恚生一增，竟七十偈，瞋恚七十增。說偈適竟，地即劈裂，無擇泥梨於是悉現，頭陀比丘即墮其中，過無量劫罪畢乃出，然後乃知不信妙法其罪重也。後為比丘，專精學問，得大智慧解空第一。此喻明佛說般若，不信誹謗，今雖有損，後大益也。

In the past, countless dust-mote kalpas ago, there was a bodhisattva named Xigen who expounded the Mahāyāna in the great assembly. At that time, Mañjuśrī was an ordinary mortal; he had left home to cultivate the Way, focusing diligently on asceticism, practicing the twelve dhūtas to bless and deliver all beings. Encountering the exposition of the Dharma, he happened to listen as the bodhisattva Xigen expounded the Dharma of the true nature of dharmas, stating that lust, anger, and delusion are not different from the Way—they are indeed the Way, and are also nirvāṇa. At that time, Mañjuśrī heard this and did not believe it, immediately walking away. He went to the home of a disciple of Xigen and expounded to him the teaching of foul impurity. The disciple of Xigen immediately objected: "That which has nothing is the truth of dharmas; all dharmas are empty—how could there be pure and impure?" The dhūta bhikṣu was silent with no reply, harbouring anger within his mind, which formed into a knot of resentment. The disciple of Xigen then spoke seventy verses praising the Dharma of the true nature of dharmas. For every verse the dhūta bhikṣu heard, his anger increased by one degree; by the end of the seventy verses, his anger had increased seventy-fold. Just as the speaking of the verses ended, the earth split open, and the Avīci hell manifested there completely. The dhūta bhikṣu immediately fell into it; only after countless kalpas had passed and his guilt was exhausted did he emerge. Only then did he realize that the fault of disbelieving the wondrous Dharma is grave. Later he became a bhikṣu, devoted himself to learning, attained great wisdom, and became foremost in understanding emptiness. This is an analogy explaining that when the Buddha expounds wisdom (prajñā), disbelieving and slandering it may cause harm now, but will bring great benefit later.