經律異相 10.26

10.26

佛在舍衛國告諸比丘。昔者菩薩為大國王。名曰普明。慈惠光被十方歌美。民願其休猶孝子之寧親也。隣國有王。名曰阿群。治法以正。力如師子走攫飛鷹。宰人求肉晨奔市索。路覩新屍取之為美味兼畜肉。後日為饌甘不如焉。王責太官。宰人歸誠叩頭首之。王心恧然曰。人肉甘乎。默命宰人以斯為常矣。故曰。夫厚於味者仁道薄。仁道薄者犲狼心興。夫狼狗貪肉味。而賊物命。故天下讐焉。宰人承命默行殺人以供王食。臣民嗷嗷齊心同聲逐焉。王奔入山行伺諸王出。𬾔眾取之。猶鷹鸇之爴鷰雀。執九十九王。時普明王出察民苦樂。道逢梵志。曰王勿出也。王曰。作命當出信言難違。遂以出焉。為阿群所獲。王曰。不懼喪身恨毀吾信。阿群曰。何謂。王具說之。道士見已出而有誡言。願一覩之受其重誡。以實施焉。旋死不恨。阿群放之聽其暫還。已見道士施以金錢受即含笑至阿群所。問曰。命危在今何欣且笑。答曰。世尊之言三界希聞。吾今懷之何國命之可惜乎。阿群又曰。願聞尊教。王即授之。阿群驚喜曰。巍巍世尊陳四非常。夫不聞覩所謂悖狂。即解百王各令還國。阿群悔過自新依樹為居日存四偈。命終神遷為王大子。納妻不男王重憂矣。因募國女化之令男。後遂泆盪不從貞道。王磔著四衢。命行人曰。以指琢首苟辱之矣。適九十九人而太子薨。魂靈變化輪轉無已。值佛在世生舍衛國。早喪其考獨與母居事梵志道。性篤言信勇力躄象。師愛友敬遐爾稱賢。師每周遊輒委以居。師妻懷㜸前援其手婬辭誘之。阿群辭曰。凡世耆人。男吾父焉。女吾母焉。豈況師妻乎。燒身可從敢亂斯命矣。師妻恧然如道退思其變。𦕓謂婦曰。子歎彼賢足照子否矣具為其過女妖似真梵志信矣。師告阿群爾欲仙乎。對曰爾。教殺百人斬取其指。令獲神仙。奉命擊劍逢人輒殺。獲九十九人指。眾奔國震。覩母欣然曰。母至數足吾今仙矣。佛念邪道惑眾普天斯禱也。化為沙門在其前步。曰人數足矣。追後不屬。曰沙門可止。答曰吾止。爾不止焉。曰阿群心開㸌如雲除。五體投地頓首悔過。叉手尋從將還精舍即為沙門。佛為說宿行現四非常得溝港道。王欲討之聞而歎息白佛欲一見之佛言。上德賢者可開一眼相覩。如斯至三。答曰。吾之眼精耀射難當。王稽首曰。明日設微饌願一顧眄。答曰。於廁吾往。於殿則不。王曰。唯命。還則裂廁掘其地。則以新樟梓為之柱梁。香湯沃地栴檀蘇合欝金諸香和之為泥。栴罽雜繒以為座席。雕文刻鏤眾寶為好。[光*韋][光*韋]晃晃有踰殿堂。明日王身捧香鑪迎之。阿群就座。王褰衣膝行供養畢訖。即說經曰。廁前日之洿。豈可於上飯乎對曰不可。如今可乎。答曰可矣。阿群曰。吾未覩佛時洿其彼溷。賴蒙宿祚生值佛世。沐浴清化去臭懷香。內外清淨猶天真珠。飲欲歷市聞有婦人。逆生產者命在呼吸。還如事啟。佛言。爾往為其產。阿群受教往宣佛恩。母子俱生。佛告阿群。受道之日可謂始生者也。不覩三尊未受重戒。猶兒處胎雖有耳目將何聞見。曰未生也。阿群心開即得應真道。佛告諸比丘。時普明王者是吾身也。吾前世授之四偈。壹活百王今令得道。不受眾罪矣。阿群宿命曾為比丘。荷米一斛送著寺中。上佛刀一口。歡喜歎尊稽首而去。荷米獲多力。上刀獲多寶。歡喜獲端正。歎尊獲為王。作禮故為國得眾人所拜。九十九人琢其首遂至喪身。故殺前怨而斬其指。後人欲琢見其已喪。又覩沙門更有慈心。後人即其母。始有惡意故阿群如意亦惡。覩沙門更慈故見佛即孝。種淳得淳。種雜得雜。善怨已施禍福尋之。影追響應皆有所由。非從自然也（出普明王經）。

When the Buddha was in the state of Śrāvastī, he told the monks: In the past, the bodhisattva was a great king named Universal Brightness (Puming). His benevolence and kindness radiated afar, praised and sung throughout the ten directions; the people wished for his well-being as a filial son cares for his parents. In a neighboring country there was a king named Aguṇ (A-qun), whose governance followed justice, whose strength was like a lion's, and whose swiftness was like a soaring hawk's. The butcher went out early in the morning to seek meat in the market, but seeing a fresh corpse by the road, he took it, considering it delicious, and mixed it with animal meat. On a later day, he prepared a meal, but its sweetness was not equal to it. The king reprimanded the head of the kitchen; the butcher confessed sincerely, kowtowing and admitting his fault. The king's heart felt shame and he said: 'Is human flesh that sweet?' He secretly ordered the butcher to make this a regular practice. Therefore it is said: 'One who indulges in flavors becomes meager in benevolence; when benevolence is meager, the heart of a jackal or wolf arises.' Wolves and dogs crave the flavor of meat and destroy the lives of living beings; therefore all under heaven regard them as enemies. Receiving the command, the butcher secretly went about killing people to provide food for the king. The ministers and commoners clamored, and with one mind and voice they drove him out. The king fled into the mountains, watching for various kings to come forth; swooping upon the crowd, he seized them just as hawks and falcons strike at swallows and sparrows. He captured ninety-nine kings. At that time, King Universal Brightness went out to observe the hardships and joys of the people. On the road he met a brahmacārin, who said: 'King, do not go out.' The king said: 'Having issued a command, I must go out; it is hard to violate trustworthy words.' Thereupon he went out, and was captured by Aguṇ. The king said: 'I do not fear losing my life; I only regret breaking my trust.' Aguṇ said: 'What do you mean?' The king explained it in full: 'When the adept saw me going out, he gave words of admonition. I wish to see him once more to receive his profound admonitions, fulfill my promises, and then return to die without regret.' Aguṇ released him, permitting him to return temporarily. Having seen the adept, he gave him gold coins, received [the teaching], and with a smile on his face returned to Aguṇ's place. [Aguṇ] asked: 'Your life is in mortal danger right now; why are you joyful and smiling?' He replied: 'The words of the Bhagavat are rarely heard in the three realms. Now that I cherish them within me, what kingdom or life is worth regretting?' Aguṇ said further: 'I wish to hear the venerable teaching.' The king then imparted it to him. Aguṇ was astonished and joyful, saying: 'Towering is the Bhagavat who expounds the four impermanences! Those who do not hear or see them are what is called mad and rebellious.' He immediately released the hundred kings, sending each back to his country. Aguṇ repented and reformed himself; dwelling by a tree, he contemplated the four verses day by day. When his life ended, his consciousness transferred, and he became a crown prince. Having taken a wife, he proved to be impotent, which caused the king profound grief. He therefore recruited women of the kingdom to transform him and make him a man. Afterwards, he indulged in debauchery and did not follow the path of chastity. The king had him quartered at the crossroads, ordering the passersby: 'Tap his head with your fingers, merely to humiliate him.' Just when ninety-nine people had done so, the prince died. His spirit transformed, transmigrating without end. Meeting the Buddha in the world, he was born in the state of Śrāvastī. Losing his father early, he lived alone with his mother and practiced the path of the brahmacārins. His nature was sincere and truthful, and his strength could fell an elephant. His master loved him and his companions respected him, and near and far he was praised as virtuous. Whenever the master traveled about, he entrusted the household to him. The master's wife harbored lust; coming forward, she took his hand and seduced him with licentious words. Aguṇ refused, saying: 'Among elderly people of the world, men are my fathers and women are my mothers; how much more so my master's wife! I would rather burn my body than dare violate this code.' The master's wife was ashamed; returning indoors, she pondered how to alter the situation. She whispered to her husband, saying: 'You praised that virtuous one—does he truly illuminate your standards?' She falsely detailed his offenses, her feminine bewitchment seeming real, so that the brahmacārin believed her. The master said to Aguṇ: 'Do you wish to become an immortal?' He answered: 'Yes.' [The master] taught him to kill a hundred people and cut off their fingers, so that he might attain immortality. Obeying the command, he struck with his sword, killing everyone he met, and obtained the fingers of ninety-nine people. The multitude fled, and the kingdom shook. Seeing his mother, he rejoiced, saying: 'My mother has arrived to complete the number; I shall now become an immortal!' The Buddha, mindful that heterodox paths delude the multitude and that all the world prays against this, transformed into a śramaṇa and walked before him, saying: 'The number of people is complete.' Pursuing from behind, [Aguṇ] could not catch up, and said: 'Śramaṇa, stop!' [The Buddha] replied: 'I have stopped; it is you who do not stop.' Aguṇ's mind opened brightly as if clouds were cleared away. Throwing his five limbs to the ground, he kowtowed and repented. Joining his palms, he followed him back to the vihāra and became a śramaṇa. The Buddha expounded to him his past deeds and manifested the four impermanences, whereupon he attained the stage of stream-enterer. The king wished to punish him, but hearing of this, he sighed in admiration and addressed the Buddha, wishing to see him once. The Buddha said: 'The virtuous one of supreme virtue may open one eye to look upon you.' This was repeated three times. [Aguṇ] replied: 'The brightness of my eyes shines so fiercely that it is hard to bear.' The king bowed his head and said: 'Tomorrow I shall prepare a modest meal; I hope you will grace us with a glance.' He replied: 'I will go to a privy, but not to a palace hall.' The king said: 'Your command shall be obeyed.' Returning, he tore down a privy and dug up the ground, making pillars and beams of fresh camphor and catalpa wood. Perfumed water was poured over the ground, and sandal, storax, saffron, and various incenses were blended to make mud. Rugs of fine woolen cloth and variegated silk were made into seats, embellished with carvings and various gems, dazzling and radiant, surpassing even the palace halls. The next day, the king personally held an incense burner to welcome him. Aguṇ took his seat. The king lifted his robes and walked on his knees, and after finishing the offering, [Aguṇ] preached the scripture, saying: 'The privy of yesterday was filthy; could one eat upon it?' [The king] answered: 'No.' 'Can one do so today?' He answered: 'Yes.' Aguṇ said: 'Before I saw the Buddha, I was as filthy as that latrine. Relying on past blessings, I was born to meet the Buddha's era; bathed in pure transformation, I removed foulness and harbored fragrance, pure inside and out like a divine pearl.' Wishing to drink, he passed through the marketplace, and heard that a woman was suffering from a breech birth, her life hanging by a thread. Returning, he reported the matter. The Buddha said: 'Go and deliver her child.' Aguṇ received the instruction and went to proclaim the Buddha's grace; both mother and child survived. The Buddha told Aguṇ: 'The day you received the Path may be called your first birth. One who does not see the Three Jewels and has not received the profound precepts is like a child in the womb: though having ears and eyes, what can he hear or see? He is called unborn.' Aguṇ's mind opened, and he immediately attained arhatship. The Buddha told the monks: 'King Universal Brightness at that time was myself. In a previous life, I imparted four verses to him, instantly saving a hundred kings; now this has enabled him to attain the Path and avoid manifold retributions. Aguṇ in a past life was once a monk: carrying a bushel of rice, he delivered it to a monastery, presented a knife to the Buddha, and praised the Honored One with joy, bowing his head before departing. Because he carried the rice, he gained great strength; because he offered the knife, he gained many treasures; because of his joy, he gained a handsome appearance; because he praised the Honored One, he became a king; because he made obeisance, he was revered by all in the kingdom. Because ninety-nine people tapped his head so that he lost his life, he killed his former enemies and cut off their fingers. When the last person was about to tap his head, she saw that he was already dead, and seeing a śramaṇa, she felt further compassion: that last person was his mother. Because she initially had malicious intent, Aguṇ likewise had ill intent; because she felt greater compassion upon seeing the śramaṇa, upon seeing the Buddha he immediately showed filial piety. Planting the pure yields the pure; planting the mixed yields the mixed. Once good and enmity are enacted, misfortune and fortune follow them; like a shadow following a form or an echo responding to a sound, they all have their causes and do not arise from nature' (Extracted from the Sūtra of King Universal Brightness).