經律異相 14.18

14.18

佛在羅閱城迦蘭陀竹園。時尊者舍利弗在耆闍崛山中。入金剛三昧（雜阿含云新剃鬚髮）是時有二鬼。一名伽羅。二名優婆伽羅。毘沙門天王使遣。至毘留勒叉王所。欲論人天之事。是時二鬼。從彼虛空而過。遙見舍利弗結加趺坐繫念在前意寂然定。伽羅鬼謂彼鬼言。我今堪任以拳打此沙門頭。優婆伽羅鬼語第二鬼曰。汝勿興此意打沙門頭。所以然者。此沙門極有神德有大威力。世尊弟子中聰明智慧最為第一。備於長夜受苦無量。是時彼鬼再三曰。我能堪任打此沙門頭。優婆伽羅鬼報曰。汝今不隨我語者。汝便住此。吾捨汝去。此惡鬼曰。汝畏沙門乎。優婆伽羅曰。我實畏之設汝以手打此沙門者。地當分為二分。當暴風疾雨地亦振動。諸天驚怖四天王已知。我等不安其所。是時惡鬼曰。我今堪任辱此沙門。善鬼聞已便捨而去。時彼惡鬼即打舍利弗頭。是時天地大動四面暴風疾雨尋時來至。地分為二分。惡鬼全身墮地獄中（雜阿含云舍利言燒我煮我。伽吒鬼陷地獄中）。舍利弗從三昧起。正衣服往詣竹園。至世尊所頭面禮足在一面坐。時佛告舍利弗。汝今身體無疾病乎。舍利弗言。體素無患唯苦頭痛。世尊告曰。有伽羅鬼手打汝頭。若當彼鬼。以手打須彌山者。山便為二分。所以然者。彼鬼有大力。今此鬼受其罪報故全身入阿鼻獄中。爾時世尊告諸比丘。甚奇甚特金剛三昧力。乃至於斯由此三昧無所傷害。正使須彌山打頭者終不能動其毛。所以然者。比丘聽之。於此賢劫中有佛。名拘樓孫。彼佛有二大聲聞。一名等壽。二名大智。等壽神足第一。大智智慧第一。如我今日舍利弗智慧第一。目揵連神足第一。時等壽大智二比丘。俱得金剛三昧。等壽一時在閑靜處入於寂定。時牧牛羊人取薪草人。見各相謂言。此沙門今取無常。即共集草木積其身上。以火焚燒捨之而去。是時等壽尋從定起。正衣服入村乞食。諸取薪人還見比丘。各相謂言。此比丘昨日命終。我等以火焚燒。今日還活。今當立字號還活。若比丘得金剛三昧者。入水火刀劍不能中傷。金剛三昧威德如是。今舍利弗得此三昧。多遊二處空空三昧金剛三昧（出增一阿含經第三十卷）。

The Buddha was in the Kalandaka Bamboo Grove at Rājagṛha. At that time, the Venerable Śāriputra was on Mount Gṛdhrakūṭa entering the diamond samādhi (the Saṃyuktāgama says he had just shaved his hair and beard). At that time, there were two spirits (yakṣas), one named Kāla and the other named Upakāla. Heavenly King Vaiśravaṇa sent them on a mission to King Virūpākṣa to discuss the affairs of humans and gods. At that time, the two spirits passed through the empty sky and from afar saw Śāriputra sitting cross-legged, keeping mindfulness before him, his mind in tranquil concentration. The spirit Kāla said to the other spirit, “I am capable right now of striking this śramaṇa's head with my fist!” The spirit Upakāla said to the second spirit, “Do not give rise to this thought of striking the śramaṇa's head! Why? This śramaṇa has tremendous spiritual virtue and great, awe-inspiring power; among the disciples of the Bhagavat, his intelligence and wisdom are foremost! You will incur immeasurable suffering in the long night [of saṃsāra].” At that time, that spirit repeated a second and third time, “I am capable of striking this śramaṇa's head!” The spirit Upakāla replied, “If you will not follow my words now, then stay here; I will abandon you and leave.” This evil spirit said, “Do you fear the śramaṇa?” Upakāla said, “I truly fear him! If you strike this śramaṇa with your hand, the earth will split into two parts, violent winds and swift rains will arrive, and the earth will also shake. The gods will be terrified, and the Four Heavenly Kings will know; we will not remain safely in our dwelling!” At that time, the evil spirit said, “I am capable right now of humiliating this śramaṇa.” Having heard this, the good spirit abandoned him and departed. Then that evil spirit struck Śāriputra's head. At that time, heaven and earth shook violently, and from the four directions violent winds and swift rains immediately arrived; the earth split into two parts, and the evil spirit plunged whole-bodied into hell (the Saṃyuktāgama says that Śāri[putra] said, “It burns me, it boils me,” and the spirit Ghāṭa sank into hell). Śāriputra arose from samādhi, straightened his robes, and went to the Bamboo Grove. Arriving at the Bhagavat's place, he bowed with his head and face to the feet and sat to one side. At that time, the Buddha asked Śāriputra, “Is your body free from illness today?” Śāriputra said, “My body is ordinarily free of ailments, but I suffer only from a headache.” The Bhagavat said to him, “The spirit Kāla struck your head with his hand. If that spirit had struck Mount Sumeru with his hand, the mountain would have split in two! Why? That spirit had great strength. Now, because this spirit must receive the retributive consequence of his offense, he has plunged whole-bodied into the Avīci hell.” At that time, the Bhagavat addressed the bhikṣus: “Extremely marvelous, extremely extraordinary is the power of the diamond samādhi, reaching even unto this: due to this samādhi, nothing can cause injury! Even if Mount Sumeru were to strike the head, it could never move a single hair of his! Why is this? Bhikṣus, listen! In this Auspicious Kalpa (Bhadrakalpa), there was a Buddha named Krakucchanda. That Buddha had two great śrāvakas: one named Sañjīva and the second named Mahāprajñā. Sañjīva was foremost in spiritual powers, and Mahāprajñā was foremost in wisdom, just as today Śāriputra is foremost in wisdom and Maudgalyāyana is foremost in spiritual powers. At that time, the two bhikṣus Sañjīva and Mahāprajñā both attained the diamond samādhi. Sañjīva was once in a quiet and secluded place entering tranquil concentration. At that time, herdsmen of cattle and sheep and gatherers of firewood and grass saw him, and said to one another, ‘This śramaṇa has now met his impermanence!’ They then gathered grass and wood, piled it upon his body, set it on fire, burned him, and went away. At that time, Sañjīva soon arose from concentration, straightened his robes, and entered the village to beg for food. The various firewood gatherers saw the bhikṣu returning, and said to one another, ‘This bhikṣu died yesterday and we burned him with fire, yet today he has returned alive! Now we should give him the name ‘Returned-to-Life’ (Sañjīva)!’ If a bhikṣu attains the diamond samādhi, though he enters water, fire, knives, or swords, they cannot harm him. Such is the awe-inspiring virtue of the diamond samādhi. Now Śāriputra has attained this samādhi; he frequently roams in two places: the emptiness-of-emptiness samādhi and the diamond samādhi.” (Extracted from the Ekottarika-āgama, scroll 30)