[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) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 10.12 # 經律異相 10.12 經律異相 10.12 - **Language:** Classical Chinese ### [10.12](https://indike.org/pramana/in.bauddha.taisho.2121.10.12) 過去世時。迦夷國中有一長者。無有兒子。夫妻喪明。心願入山求無上決。修清淨志信樂空閑。時有菩薩名一切妙見。心作念言。此人發意微妙眼無所見。若入山者必遇害。菩薩壽終願生長者家名之為睒。至孝仁慈奉行十善。晝夜精進奉事父母。如人事天。年過十歲。睒長跪白父母。本發大意欲入深山。求志空寂無上正真。豈以子故而絕本願。人在世間無常百變。命非金石對至無期。願如本意宜及上時入山清淨。我自供養不失時節。父母便即入山。睒以家中財物皆施國中諸貧窮者。便與父母俱共入山。睒至山中以蒲為屋施作床蓐不寒不熱恒得其宜。入山一年眾果豐美食之香甘。泉水踊出清而且涼。池中蓮華五色清明。栴檀雜樹芬芳倍常。異類眾鳥作音樂聲。師子熊羆虎狼毒狩。慈心相向無復害意。食草噉菓不生恐懼。睒至孝慈蹈地恐痛。天神山神常作人形晝夜慰勞。睒著鹿皮衣提瓶取水。麋鹿眾鳥亦復往飲不相畏難。時有迦夷國王入山射獵。王見水邊有群鳥鹿引弓射之。箭誤中睒胸。睒被毒箭。舉聲便大呼言。誰持一箭射殺三道人。王聞人聲即便下馬往到睒前。睒謂王言。象坐牙死。犀坐角亡。翠為毛死。麋鹿為皮肉死。我今正坐何等死耶。王問睒言。卿是何等人。披鹿皮衣與禽狩無異。睒言。我是王國人。與盲父母俱來學道二十餘年。未曾為虎狼毒蟲所見抂害。今我更為王所射殺。登爾之時山中暴風切起吹折樹木。百鳥悲鳴師子熊羆走狩之輩皆大號呼。日無精光流泉為竭。眾華萎死雷電動地。時盲父母驚起相謂。睒行取水經久不還。將無為毒虫所害。𤢌狩飛鳥音聲號呼不如常時。四面風起樹木摧折。必有災異。王時怖懼大自悔責。我所作無狀。我本射鹿。箭誤相中射殺道人其罪甚重。坐貪小肉而受重殃。我今一國珍寶庫藏之物。宮殿伎女丘郭城邑以救子命。時王便前以手挽拔睒胸箭。深不可得出。飛鳥走狩四面雲集號呼動山。王益惶怖。三百六十節節節皆動。睒語王言。非王之過自我宿罪所致。我不惜身命。但憐。我盲父母既年衰老兩目復盲。一旦無我亦當終沒無瞻視者。以是之故用自懊惱。非為毒痛耳。王復重言。我寧入泥梨百劫受罪使睒得活。長跪向睒悔過。若子命終我當不復還國便住山中供養卿父母如卿在時勿以為念。諸天龍神皆當證知不負此誓。睒聞王誓言。雖被毒箭心喜意悅雖死不恨。以我父母仰累大王。供養道人現世罪滅得福無量。王言。卿語我父母處及卿未死語使知之。睒即指示。從此步往去此不遠。自當見一草屋。我父母在其中止。王徐徐往勿令我父母怖懅。以善權方便解悟其意。為我上謝父母。無常今至當就後世。不惜我命但念父母年老兩目復盲。一旦無我無所依仰。以是懊憹用自酷毒。死自常分宿罪所致無得脫者。今自懺悔於父母。從無數劫以來所行眾惡。於此罪滅福生。願我與父母世世相值不相遠離。願父母終保年壽勿有憂患。天龍鬼神常隨護助災。害消滅。王便將數人往詣父母許。王去之後。睒便奄絕。鳥狩號呼繞睒屍上。以口舐睒胸血。盲父母聞此聲益以增怖。王行既疾觸動草木肅有人聲。父母驚言。此是何人非我子行。王言我是迦夷國王。聞道人在山中學道故來供養。父母言。大王來善。勞屈威尊遠臨草野。王體中安隱不。宮殿夫人太子官屬國民皆安善不。風雨和調五穀豐足隣國不相侵害不。王答道人言。蒙道人恩皆自平安。王問訊盲父母。來在山中勞心勤苦。樹木之間飛鳥走狩無有侵害道人者不。山中寒暑隨時現世安隱不。盲父母言。蒙大王厚恩常自安隱。我有孝子名睒。常與我取果蓏泉水恒自豐饒。山中風雨和調無所乏短。我有草席可坐果蓏可食。睒行取水且欲來還。王聞傷心淚出。且言。我罪惡無狀入山射獵。見水邊群鹿引弓射之。箭誤中睒故來相語。父母聞之舉身自撲如大山崩地乃為動。王便自前扶牽。父母號哭仰天自說。我子孝慈蹈地恐痛。有何等罪而射殺之。向者風起樹木百鳥悲鳴。疑我子死。父母啼號。父言。且止。人生必死不可得却。今且問王。射睒何許今為死活。王說睒言父母感絕。我一旦無子俱亦當死。願王牽我二人往臨屍上。王即牽盲父母往到屍上。父抱其脚母抱其頭仰天大呼。母便以舌舐睒胸創。願毒入我口。我年已老。目無所見。以身代子。睒活我死。死不恨也。睒若至孝天地所知者。箭當拔出毒藥當除睒當更生。於是第二忉利天王坐即為動。以天眼見二道人抱子號哭。乃聞第四兜術天。諸天宮皆動。釋梵四天王即從第四天王。如人屈申臂頃來下睒前。以神藥灌睒口中。藥入睒口箭自拔出便活如故。父母驚憘。見睒已死更活兩目皆開。飛鳥禽狩皆大歡喜。風息雲消日為重光。泉水涌出眾華五色樹木華榮倍於常時。王大歡喜不能自勝。禮天帝釋還禮父母及與子睒。願以國財以上道人。睒曰。王欲報恩者。王且還安慰人民皆令奉戒。王勿復射獵夭傷虫狩。現世身不安隱壽盡當入泥梨中。人居世間恩愛暫有。別離久長不可常保。王宿有功德今得為王。莫以得自在故而自放恣。王自悔責。從今已後當如睒教。從者數百皆大踊躍奉持五戒。王還令國中諸有盲父母如睒比者。皆當供養不得捐捨。犯者今加重罪。於是國中人民以睒活故。上下相教奉修五戒十善者。死得生天無入三惡道者。佛告阿難。宿命睒者我身是也。盲父者今父王閱頭檀王是。盲母者王夫人摩耶者是。迦夷國王者阿難是也。時天王釋者彌勒是。使我疾成無上正真道決者。皆是父母供養慈惠之恩。從死得生感動天龍鬼神。父母恩重孝子所致。今得為佛并度國人。皆由孝從德也（出睒經）。 > In a past age, in the country of Jiayi, there was an elder who had no son. Both husband and wife had lost their sight. In their hearts, they wished to enter the mountains to seek the supreme assurance, cultivating pure resolve and delighting with faith in seclusion. At that time, there was a bodhisattva named Sarvadarśin, who thought to himself: 'These people have aroused a subtle and wonderful aspiration, but their eyes are blind. If they enter the mountains, they will certainly suffer harm.' When the bodhisattva's life ended, he vowed to be born in the elder's household, and was named Śyāma. He was supremely filial, benevolent, and compassionate, practicing the ten wholesome deeds. Day and night he vigorously served his parents, just as people serve heaven. When he had passed ten years of age, Śyāma knelt long and addressed his parents: 'Originally you aroused a great aspiration, wishing to enter the deep mountains to seek the intention of tranquil, supreme, true reality. How could you cut off your original vow on account of a son? People in the world are impermanent, with a hundred vicissitudes; life is not metal or stone, and when retribution arrives, it knows no set time. I wish that, in accordance with your original intent, you should take advantage of this opportune time to enter the mountains in purity. I myself shall provide for you, never missing the proper seasons.' His parents then entered the mountains. Śyāma gave all the wealth in their household in charity to the poor throughout the kingdom, and then entered the mountains together with his parents. Having arrived in the mountains, Śyāma made a hut of reeds and set out mats and bedding, which were neither cold nor hot and always suitable. After they had been in the mountains for one year, the various fruits were abundant and sweet to eat; spring waters gushed forth, clear and cool; the lotus blossoms in the ponds were luminous with five colors; the sandalwood and assorted trees were twice as fragrant as usual; birds of various kinds made musical sounds; lions, brown bears, black bears, tigers, wolves, and venomous beasts turned toward one another with compassionate hearts, no longer with any intention to harm; they ate grass and fed on fruit, giving rise to no fear. Śyāma was so supremely filial and compassionate that when he trod upon the earth, he feared causing it pain. The heavenly gods and mountain deities constantly assumed human form to console and comfort him day and night. Śyāma wore deerskin clothing, carrying a pitcher to fetch water; the elaphures, deer, and flocks of birds also went there to drink, not fearing one another. At that time, the king of Jiayi entered the mountains on a hunt. Seeing a flock of birds and deer by the water, the king drew his bow and shot at them. The arrow mistakenly struck Śyāma in the chest. Struck by the poisoned arrow, Śyāma raised his voice and cried out loudly: 'Who has shot and killed three men of the Way with a single arrow?' Hearing a human voice, the king immediately dismounted from his horse and went before Śyāma. Śyāma said to the king: 'Elephants die on account of their tusks, rhinoceroses perish on account of their horns, kingfishers die for their feathers, and elaphures and deer die for their skins and meat. On account of what do I now die?' The king asked Śyāma: 'What kind of person are you, wearing deerskin clothing no different from birds and beasts?' Śyāma said: 'I am a person of your majesty's realm. Together with my blind parents, I came here to practice the Way for more than twenty years, and we have never been wrongly harmed by tigers, wolves, or venomous creatures. Now, instead, I have been shot and killed by the king.' At that very moment, a violent wind abruptly arose in the mountains, blowing down and breaking the trees. A hundred birds cried sorrowfully; lions, brown bears, black bears, and fleeing beasts all wailed loudly. The sun lost its bright luster, the flowing springs dried up, the various blossoms withered and died, and thunder and lightning shook the earth. At that time, the blind parents were startled, arose, and said to each other: 'Śyāma went to fetch water and has not returned for a long time. Could it be that he has been harmed by venomous creatures? The cries of beasts and flying birds are wailing unlike ordinary times; wind arises from all four directions, breaking trees. There must surely be some disaster.' At that time, the king was terrified and deeply reproached himself: 'What I have done is abominable! I was originally shooting at deer, but the arrow mistakenly struck him. To shoot and kill a man of the Way carries an exceedingly heavy crime; for greedily craving a little meat, I shall suffer severe calamity. I now offer all the treasures, storehouses, palaces, courtesans, hamlets, suburbs, and walled cities of my whole realm to save your life!' The king then came forward and pulled with his hand to extract the arrow from Śyāma's chest, but it was deep and could not be drawn out. Flying birds and running beasts gathered like clouds from the four directions, wailing and shaking the mountain. The king grew even more terrified; his three hundred and sixty joints all trembled. Śyāma said to the king: 'It is not the king's fault; it was brought about by my own past misdeeds. I do not begrudge my bodily life. I only pity my blind parents: they are already old and frail, and both their eyes are blind. Once they are without me, they will surely perish with no one to look after them. For this reason, I am distressed and afflicted; it is not merely on account of the poison's pain.' The king said once more: 'I would rather enter Niraya and suffer punishment for a hundred kalpas if it would allow Śyāma to live!' He knelt long toward Śyāma and repented his transgression: 'If you pass away, I shall not return to my kingdom, but stay in the mountains to provide for your parents just as when you were alive. Do not worry about this. Let all the devas, nāgas, and spirits bear witness that I shall not breach this vow!' Hearing the king's vow, though struck by the poisoned arrow, Śyāma felt joy and delight in his mind, and held no resentment though he were to die. 'I entrust my parents to the great king. By providing for men of the Way, your present-life offenses will be extinguished and you will attain immeasurable merit.' The king said: 'Tell me where your parents are before you die, so that they may know.' Śyāma then pointed and said: 'Walking from here, not far from this place, you will see a grass hut; my parents dwell in it. Great King, go slowly; do not let my parents be terrified. With skillful means, make them understand. On my behalf, apologize to my parents: impermanence has now arrived, and I must proceed to the afterlife. I do not begrudge my life, but only think of my parents, old of age and blind in both eyes. Once they are without me, they will have nothing to rely upon. Because of this, I am agonized and feel bitter cruelty. Death is one's natural lot, brought about by past misdeeds, from which none can escape. Now, before my parents, I repent all the evil deeds I have committed since countless kalpas ago. May my offenses be extinguished and merit arise from this! I vow to meet with my parents life after life and never be separated from them. I pray that my parents live out their full lifespans without grief or calamity, and that devas, nāgas, ghosts, and spirits constantly follow to protect them, so that disasters and harms are extinguished.' The king then took several men and went to the parents' place. After the king had departed, Śyāma suddenly breathed his last. Birds and beasts wailed, circling Śyāma's corpse and licking the blood from his chest with their mouths. The blind parents, hearing these sounds, became even more frightened. As the king walked quickly, rustling the grass and trees, there was the distinct sound of someone approaching. The parents said in alarm: 'Who is this? It is not my son's footsteps.' The king said: 'I am the king of Jiayi. Having heard that there are men of the Way practicing the Way in the mountains, I have come to make offerings.' The parents said: 'Welcome, Great King! It has wearied your majesty to deign to come far into the wild grasslands. Is your majesty well in body? Are the palaces, ladies, crown prince, officials, and people of the realm all well and at peace? Are the wind and rain harmonious, the five grains abundant, and neighboring countries free from mutual aggression?' The king replied to the men of the Way: 'By the grace of the men of the Way, all are safe and peaceful.' The king inquired after the blind parents: 'Coming to stay in the mountains, you have toiled and labored. Among the trees, do flying birds and running beasts ever harm the men of the Way? Amid the cold and heat in the mountains, are you at ease and peaceful in accordance with the seasons?' The blind parents said: 'By the great king's profound grace, we are always at ease. We have a filial son named Śyāma, who constantly gathers fruits and spring water for us, always in abundance. In the mountains, wind and rain are harmonious, and we lack nothing. We have grass mats to sit upon and fruits to eat. Śyāma went to fetch water and will soon return.' Hearing this, the king felt heartbroken, tears fell, and he said: 'I am vile and abominable. Entering the mountains to hunt, I saw a herd of deer by the water, drew my bow, and shot at them. The arrow mistakenly struck Śyāma, so I have come to tell you.' Hearing this, the parents threw themselves down, as if a great mountain had collapsed, shaking the very earth. The king then stepped forward to support and raise them. The parents wailed, looking up to heaven, and spoke: 'Our son was filial and compassionate; treading upon the earth, he feared causing it pain. What crime did he commit that you shot and killed him? Earlier, when the wind arose in the trees and a hundred birds cried mournfully, we suspected our son had died.' The parents wept and wailed. The father said: 'Stop. A person's life must end; it cannot be averted. Now let us ask the king: Where was Śyāma shot, and is he currently dead or alive?' The king recounted Śyāma's words, and the parents were overcome with grief: 'Once we are without our son, both of us will likewise die. We beg the king to lead the two of us to his corpse.' The king then led the blind parents to the corpse. The father embraced his feet and the mother embraced his head, crying out loudly to heaven. The mother then licked the wound on Śyāma's chest with her tongue, \[praying:\] 'May the poison enter my mouth! I am already old and my eyes cannot see; let my body take my son's place! Let Śyāma live and me die; in dying, I shall have no regret. If Śyāma was so supremely filial that heaven and earth know it, let the arrow be drawn out, the poison removed, and Śyāma live again!' Thereupon, the seat of the lord of the second heaven, Trāyastriṃśa, shook. Seeing with his divine eye the two men of the Way embracing their son and wailing, it was heard even up to the fourth heaven, Tuṣita, and all the heavenly palaces shook. Śakra, Brahmā, and the Four Heavenly Kings immediately came down before Śyāma from the Fourth Heavenly King\['s realm\] in the time it takes a person to bend or stretch an arm. They poured divine medicine into Śyāma's mouth. When the medicine entered Śyāma's mouth, the arrow drew itself out, and he was revived as before. The parents were startled and overjoyed; seeing that Śyāma had died and lived again, both of their pairs of eyes were opened. Flying birds and wild beasts were all greatly delighted; the wind ceased, the clouds dispersed, and the sun shone with renewed brightness. Spring water gushed forth, flowers of five colors bloomed, and the trees flourished twice as much as usual. The king was overjoyed beyond measure. He paid homage to Śakra, lord of the devas, and bowed to the parents and their son Śyāma, wishing to offer the wealth of his kingdom to the men of the Way. Śyāma said: 'If the king wishes to repay this kindness, let the king return, comfort the people, and have them all uphold the precepts. Great King, do not hunt and slay beasts again. In the present life your body will not be at peace, and when your lifespan ends, you will enter Niraya. When people dwell in the world, affection and love are fleeting; separation is long, and cannot be preserved forever. The king has past merit and has now become a king; do not become reckless simply because you have attained sovereignty.' The king reproached himself: 'From this day forth, I shall act according to Śyāma's teaching.' His several hundred followers were all overjoyed and upheld the five precepts. Upon his return, the king ordered that throughout the realm, anyone who had blind parents like Śyāma's should provide for them and not abandon them; those who violated this would be subjected to severe punishment. Thereupon, because Śyāma had lived, the people in the realm taught one another, both high and low, to uphold and practice the five precepts and the ten wholesome deeds; upon death, they were born in heaven, and none entered the three bad destinations. The Buddha told Ānanda: 'Śyāma in that past life was myself. The blind father was my present father, King Śuddhodana. The blind mother was the queen, Lady Māyā. The king of Jiayi was Ānanda. The king of the devas, Śakra, was Maitreya. What caused me quickly to attain the assurance of the supreme, true Way was entirely the grace of my parents' loving-kindness and my providing for them. Rising from death to life moved the devas, nāgas, ghosts, and spirits; the parents' grace is heavy, and this was brought about by a filial son. Now attaining Buddhahood and also delivering the people of my kingdom are both due to the virtue of filiality.' (Extracted from the Sūtra on Śyāma) > — English (machine translation) (machine translation) - [Previous: 10.11](https://indike.org/pramana/in.bauddha.taisho.2121.10.11) - [Next: 10.13](https://indike.org/pramana/in.bauddha.taisho.2121.10.13) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2121.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.10.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.10.12](https://indike.org/pramana/in.bauddha.taisho.2121.10.12) · Pramāṇa