[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) › 13.4 # 經律異相 13.4 經律異相 13.4 - **Language:** Classical Chinese ### [13.4](https://indike.org/pramana/in.bauddha.taisho.2121.13.4) 迦葉父者。曰尼俱律陀。摩竭國人也。出自婆羅門種。宿命福德生世大富。珍奇寶物國中第一。財比國王。千分少一。夫婦孤獨乏無兒息。近在舍側有大樹神。時彼夫婦為欲有兒。三牲祭祠累歲不遂。其人大忿便與期七日。若復無驗當剪罰汝。棄都道頭以火燒之。神聞驚怖。上告息意天王。天王即將神。告天帝釋。帝釋即以天眼觀欲界中。未有堪任為彼子者。乃告梵王。梵遍觀見。一梵天臨當壽終。便告之曰。汝可生閻浮提。為尼俱律陀作子。梵天對曰。婆羅門者多諸邪見。我若下生不能為其作子。梵王答曰。彼婆羅門宿時大德。欲界眾生無有堪任為作子者。汝若往生。吾當勅天帝釋令擁護汝。不使中道墮邪見也。梵天曰唯。帝釋即以告樹神。樹神還告長者。勿見瞋恨。却後七日必令有子。七日已滿婦便有娠。十月乃生。身黃金色而有光明。相師占曰。此兒宿福有大威德。志力清遠不貪世務。若後出家必登聖道。父母聞之復大愁。憂恐兒出家至年十五。欲為娶婦。迦葉聞之累啟父母。我志樂清淨不須婦也。父母不聽迦葉又言。若然不用凡女人。得紫金色女端正無比。乃當取之。欲令此事不可辦也。父母令其國中推覓之。諸婆羅門即為設策。鑄金作神女。顏貌端正光色微妙。如眾天像。從國至國高聲大唱。諸有女人得見金神。禮拜供養者後出嫁時。當得好婿。體黃金色顏貌姝妙。智慧無比。聚落國邑諸有女人。聞此唱者莫不虛心。皆出奉迎禮拜供養。唯有一女軀體金色。端正姝好獨處閑室不肯出迎。諸女諫曰。其有見金神者。皆得如願。汝何以獨不出迎。答曰。吾志閑靜不好餘願也。諸女復曰。雖無所願暫共一觀。當復何損。諸女相携遂共出看。金女光色乃映金神。婆羅門還報長者具。即遣媒人到其女家。宣長者意。其女父母先亦聞迦葉名。敬承往意遂相然可彼女聞之甚大愁憒。父母所逼事不獲已。遂適迦葉。二人相對志各凝結。雖為夫婦了無恩情。便共結誓。我與君等各處異床。要不相觸。爾時夫婦各處一床。其父母聞迦葉雖共同室。而復異床。其父尋復遣人持床去。於是夫婦唯共一床。其婦更與夫誓。我若眠時。君當經行。時其婦臥。一臂垂地。有大毒蛇欲來嚙之。迦葉見已有慈愍心。持衣裹手舉著床上。尋時驚覺便大瞋怒。語迦葉言。我先有要。如何相犯。迦葉報言。汝臂落地毒蛇欲嚙。是故相救非故觸也。指蛇示之。其婦乃悟。於是夫婦自相與議。我等何不出家修道。遂辭父母。俱共出家。入山行道。時有婆羅門。將五百弟子。亦住此山。見迦葉夫婦共相隨逐。於時迦葉便捨其婦。以五百兩金。貿緻納衣別處一林。其婦即依止婆羅門。求為弟子。婆羅門五百弟子。見此女人形色端正。日日行婬。女人不得自在。遂不能堪。便告其師。師便為之。戒約弟子。令節所欲。迦葉後值佛出世。聞法受化。即得羅漢。聞其本婦在梵志邊。便將詣佛。佛為說法。得阿羅漢。頭髮自落法服在身。成比丘尼。遊行教化。正值波斯匿王大會。諸比丘尼便得入王宮裏。教化諸夫人。皆令持一日齋。王暮還宮。命諸夫人。皆云持齋。無肯來者。王便大瞋。語使人言。誰教諸夫人齋。使人答言。某甲比丘尼。王便呼來。令九十日代諸夫人受淫欲。此皆是昔日之因緣。誓願所造。故雖得羅漢。不能相免也（出雜譬喻經第四卷）。 > Kāśyapa's father was named Nyagrodha, a man of Magadha. He came from the brāhmaṇa caste. Owing to merit from previous lives, he was born into the world exceedingly wealthy; in rare and precious treasures he was the foremost in the kingdom, his wealth falling short of the king's by only one part in a thousand. The husband and wife were alone, lacking any children. Nearby, beside their house, was a great tree-god. Wishing to have a child, the couple made animal sacrifices \[to it\] for successive years without success. The man became greatly enraged and set a seven-day deadline with it: 'If there is still no sign of efficacy, I shall cut down and punish you, cast you into the main highway, and burn you with fire!' The god was terrified upon hearing this and went up to report it to the king of the devas who calms the mind. The deva-king then took the god to report it to Śakra, King of the Gods. Śakra immediately examined the kāmadhātu with his divine eye, but there was no one capable of becoming that man's son. He then reported it to King Brahmā. Brahmā surveyed all and saw that a certain Brahmakāyika deva was approaching the end of his life. He then told him, 'You may be born in Jambudvīpa to become the son of Nyagrodha.' The Brahmakāyika deva replied, 'Brāhmaṇas hold many wrong views. If I am born down there, I cannot become his son.' King Brahmā answered, 'That brāhmaṇa possesses great virtue from previous lives; among the sentient beings of the kāmadhātu, none is fit to be his son. If you go to be born there, I shall command Śakra, King of the Gods, to protect you, so that you are not made to fall into wrong views along the way.' The Brahmakāyika deva said, 'So be it.' Śakra then informed the tree-god, and the tree-god returned to report to the elder: 'Do not harbor anger or resentment; after seven days you shall certainly be granted a son.' When the seven days were completed, his wife became pregnant, and after ten months she gave birth. His body was golden in color and possessed radiance. A physiognomist divined: 'This boy possesses great majestic virtue from past merit. His resolve and strength are pure and detached, free from greed for worldly affairs. If he later leaves home, he will surely attain the holy path.' When the parents heard this, they became extremely sorrowful and worried, fearing that the boy would leave home. When he reached the age of fifteen, they wished to take a wife for him. When Kāśyapa heard this, he repeatedly addressed his parents, 'My resolve takes pleasure in purity; I have no need for a wife.' His parents would not listen. Kāśyapa then said, 'If so, I will not have an ordinary woman; only if I obtain a woman of purple-golden color, incomparable in beauty, will I take her'—wishing thereby to make the matter impossible to manage. His parents ordered a search for her throughout the kingdom. The brāhmaṇas then devised a plan: they cast gold to make a divine maiden whose facial appearance was upright and beautiful, its radiant color subtle and wondrous like the statues of the heavenly hosts. Going from kingdom to kingdom, they called out loudly: 'Any woman who sees this golden goddess, bows down, and makes offerings to her, will later, when married, obtain a fine husband whose body is golden, whose facial appearance is splendid and wondrous, and whose wisdom is beyond compare!' When women of the villages, towns, and cities heard this proclamation, none failed to be captivated; all came out to welcome, bow down, and make offerings. Only one woman, whose body was golden in color and who was upright and extraordinarily fair, remained alone in a secluded chamber and refused to come out to welcome it. The women admonished her, saying, 'Those who see the golden goddess have their wishes fulfilled. Why do you alone not come out to welcome it?' She answered, 'My resolve is set on quietude; I have no fondness for other wishes.' The women said again, 'Though you have no wish, what harm is there in taking a look together for a moment?' Taking each other by the hand, the women went out to look, and the golden woman's radiance outshone the golden goddess. The brāhmaṇas returned and reported the full details to the elder. He immediately dispatched a matchmaker to the maiden's home to declare the elder's intention. The girl's parents had also previously heard of Kāśyapa's name, respectfully accepted the proposal, and readily consented. When the maiden heard this, she was exceedingly sorrowful and distressed; pressed by her parents, having no other choice, she married Kāśyapa. The two faced each other, each frozen in their own resolve; though husband and wife, they had no worldly affection at all. Thereupon they made a vow together: 'You and I shall each occupy a different bed and agree never to touch one another.' At that time, the husband and wife each stayed in a separate bed. When his parents heard that although Kāśyapa shared the same room, they slept in different beds, his father soon sent someone to carry the bed away. Thereupon, the husband and wife shared only a single bed. The wife made a further vow with her husband: 'When I am sleeping, you should practice walking meditation.' Once, when the wife was asleep, one of her arms hung down to the ground, and a large venomous snake approached to bite it. Kāśyapa saw this and gave rise to a mind of compassion; wrapping his hand in a cloth, he lifted it onto the bed. She immediately awoke with a start and, becoming very angry, said to Kāśyapa, 'We had an agreement beforehand; how could you violate it?' Kāśyapa replied, 'Your arm fell to the ground and a venomous snake was about to bite it. It was for this reason that I rescued you, not that I touched you intentionally.' He pointed to the snake to show her, and his wife only then understood. Thereupon the husband and wife consulted together: 'Why should we not leave home to practice the path?' They then took leave of their parents and both left home together, entering the mountains to practice the path. At that time there was a brāhmaṇa leading five hundred disciples who also resided in these mountains. Seeing Kāśyapa and his wife accompanying each other, Kāśyapa thereupon abandoned his wife, exchanged five hundred ounces of gold for patched robes, and stayed in a separate forest. His wife then relied upon the brāhmaṇa, seeking to become his disciple. When the brāhmaṇa's five hundred disciples saw that this woman's form and color were upright and beautiful, they engaged in sexual misconduct with her daily. The woman had no freedom and could not endure it; she then told their master. The master then admonished and restrained his disciples for her sake, making them moderate their desires. Later, Kāśyapa encountered the Buddha's appearance in the world, heard the Dharma, received conversion, and immediately attained arhatship. Hearing that his former wife was with the brahmacārin, he led her to the Buddha. The Buddha expounded the Dharma for her, and she attained arhatship. Her hair fell off naturally, the Dharma robes appeared on her body, and she became a nun (bhikṣuṇī). Traveling about to teach and transform, she happened upon a great assembly of King Prasenajit. The bhikṣuṇīs were able to enter the royal palace to teach and transform the royal consorts, causing them all to observe the one-day fast. When the king returned to the palace in the evening and summoned the consorts, they all said they were observing the fast and none was willing to come. The king was greatly enraged and asked his attendant, 'Who taught the consorts to fast?' The attendant replied, 'A certain bhikṣuṇī.' The king then summoned her and ordered her to submit to sexual desire in place of the consorts for ninety days. All this was produced by past causes, conditions, and vows; therefore, even though she attained arhatship, she could not escape it. (Extracted from the fourth fascicle of the Zapiyu jing). > — English (machine translation) (machine translation) - [Previous: 13.3](https://indike.org/pramana/in.bauddha.taisho.2121.13.3) - [Next: 13.5](https://indike.org/pramana/in.bauddha.taisho.2121.13.5) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2121.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.13.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.13.4](https://indike.org/pramana/in.bauddha.taisho.2121.13.4) · Pramāṇa