[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) › 14.6 # 經律異相 14.6 經律異相 14.6 - **Language:** Classical Chinese ### [14.6](https://indike.org/pramana/in.bauddha.taisho.2121.14.6) 南天竺有婆羅門。名曰提舍。為大論議師。其妻懷妊。夢見一人身披甲冑手執金剛。摧破諸山在山邊立。提舍聞之曰。汝當生男摧伏諸論議師。唯不如一人為作弟子。懷妊以後。母大聰明甚能論議。弟拘郗羅與姊言談。每事屈滯。知所懷子必大智慧。捨家學問不暇剪爪。時人呼為長爪梵志。姊生兒七日。字曰優波提舍（出曜經云優波替）時人以母所生。共為之號名舍利弗。年始八歲誦十八部經。通解一切書籍。時摩伽陀國有龍王兄弟。一名吉利。二名阿伽羅。降雨以時國無荒年。人民感之。常以仲春之月。一切大集。至龍住處為設大會。作樂談義終此一晨。自古及今斯集未替。敷四高座。一為國王。二為太子。三為大臣。四為論士。舍利弗八歲之身。觀察時人神情囑向。無勝己者。便昇論座結加趺坐。眾人疑怪。或謂愚小無智。或謂智量過人。雖復嘉其神異。猶懷矜恥。以其年小不自與語。皆遣年少弟子傳言問之。答酢流便辭理超絕。時諸論師歎未曾有。愚智大小一切皆伏。王大歡喜。即命有司封一聚落常以給之。國內大小無不慶悅。時吉占師子名拘律陀。姓大目犍連。舍利弗共為親友。舍利弗才明見貴。目犍豪爽致知。才智相比行止必俱。結要終始。後俱厭世出家學道。作梵志刪闍耶弟子。問於師曰。所求道所得。師答之曰。自我求道彌歷年歲。不知為道果無耶。我非其人耶。而亦不得。他日其師寢疾。舍利弗在頭邊立。大目連在足邊立。喘喘然其將終。乃愍爾而笑。二人問笑意。師答之言。世俗無眼為恩愛所侵。我見金地國王死。其大夫人自投火𧂐求同一處。而此二人。行報各異生處殊絕。是時二人筆受師語。欲以驗其虛實。後有金地商人。遠來摩伽陀國。二人以疏驗之。果如師語。乃撫然歎曰。我等非其人耶。為是師隱我耶。二人相與誓曰。若先得甘露要畢同味。佛度迦葉兄弟千人。次遊王舍城。時一比丘名阿說示（五人之一）著衣持鉢入城乞食。舍利弗見其容儀超異諸根靜默。問曰。汝師是誰耶。答曰。釋種太子。厭老病死苦出家學道得無上菩提。是我師也。舍利弗言。為我說汝師教授法。答曰。我年既幼稚。學日又初淺。豈能宣至真。如來廣大義。又曰。略說其要。答曰。諸法因緣生。是法因緣滅。舍利弗即得初道（出曜經云得無著果）。還為目連說亦得初道。二師為各與二百五十弟子俱到佛所。佛遙見之。指舍利弗。是我弟子中智慧第一。又指目連云。神足第一。今與其弟子大眾俱來。白佛言。我等願從佛法出家。佛言。善來比丘。即時鬚髮自落。法服著身。衣鉢具足。受成就戒。過半月後。聞佛為長爪梵志說法。即得阿羅漢道（出大智論第十一卷）。 > In South India there was a brāhmaṇa named Tiṣya, who was a great disputant. When his wife became pregnant, she dreamt that she saw a person clad in armor, holding a vajra in hand, shattering mountains and standing at the side of a mountain. Hearing of this, Tiṣya said, 'You will bear a male child who will subdue all disputants, falling short of only one person, whose disciple he will become.' After conceiving, the mother became exceedingly intelligent and highly skilled in debate. When her younger brother Kauṣṭhila conversed with his elder sister, he was thwarted and at a loss on every point. Knowing that the child she carried was destined to have great wisdom, he left home to study, having no leisure even to trim his nails; people of the time called him the Long-Nail Brahmacārin (Dīrghanakha). Seven days after the sister gave birth to the child, he was given the personal name Upatiṣya (the Chuyao jing says Youpotidi). Because he was born of his mother \[Śārikā\], the people of the time jointly gave him the title Śāriputra. When he was just eight years of age, he could recite the eighteen classes of scriptures and was thoroughly versed in all books. At that time, in the kingdom of Magadha, there were two nāgarāja brothers, one named Giri and the other named Agara. They brought rain in due season, so the kingdom suffered no years of famine. The people were grateful to them, and always in the middle month of spring, they held a great assembly of all the people, proceeding to where the nāgas resided to stage a grand gathering, making music and debating doctrines throughout that morning. From antiquity to the present, this gathering had never lapsed. Four high seats were arranged: the first for the king, the second for the crown prince, the third for the ministers, and the fourth for the disputants. Śāriputra, an eight-year-old boy, observed the demeanor and bearing of the people of the time and saw that none surpassed himself. He thereupon ascended the disputant's seat and sat cross-legged. The crowd was bewildered: some thought him a foolish child devoid of wisdom; others thought his capacity for wisdom exceeded that of ordinary men. Although they marvelled at his extraordinary spirit, they still felt pride and embarrassment; because he was young, they would not address him themselves, but all sent youthful disciples to convey their questions to him. His responses flowed freely, his phrasing and reasoning transcendent. At this, all the disputants gasped at what was unprecedented, and foolish and wise, great and small, all submitted. The king was greatly pleased and immediately ordered the officials to enfeoff him with a settlement to support him constantly. Great and small throughout the kingdom all rejoiced. At that time, the son of an astrologer, named Kolita of the Maudgalyāyana clan, was a close friend of Śāriputra. Śāriputra was esteemed for his brilliant talent, while Maudgalyāyana was frank and straightforward, possessing profound knowledge. In talent and wisdom they were equal; in action and repose they were always together, forming a pact to remain so to the end. Later, both grew weary of the world, left home to study the way, and became disciples of the brahmacārin Sañjaya. They asked their teacher, 'Has that which is sought in the way been attained?' The teacher answered them, saying, 'Since I sought the way, many years have passed. I do not know whether the fruit of the way does not exist, or whether I am not the right person, but I too have not attained it.' Another day, the teacher fell sick in bed. Śāriputra stood by his head, and Mahāmaudgalyāyana stood by his feet. Gasping for breath, as he was about to die, he smiled compassionately. The two men asked the meaning of his smile. The teacher answered them, saying, 'Worldly people are blind, violated by affection and love. I saw that the king of Suvarṇabhūmi died, and his chief queen threw herself into a fire pit, seeking to be in the same place as him. Yet the karmic retributions of their deeds are different, and their places of rebirth are completely separated.' At that time, the two men took down the teacher's words in writing, wishing to verify their truth or falsehood. Later, a merchant from Suvarṇabhūmi came from afar to Magadha. The two men verified it against their written record, and it was indeed as their teacher had said. Thereupon they sighed dejectedly, saying, 'Are we not the right people, or did this teacher conceal \[the truth\] from us?' The two swore an oath to one another: 'Whichever of us first attains the nectar \[of the Dharma\] must share the same taste.' The Buddha, having converted the Kāśyapa brothers and their one thousand followers, next traveled to Rājagṛha. At that time a monk named Aśvajit (one of the five men), robed and carrying his bowl, entered the city to beg for food. Śāriputra saw that his deportment was extraordinary and his sense faculties were serene. He asked, 'Who is your teacher?' He replied, 'The crown prince of the Śākya clan, weary of the sufferings of old age, sickness, and death, left home to cultivate the way and attained unexcelled awakening. He is my teacher.' Śāriputra said, 'Tell me the teaching of your teacher.' He replied, 'My years are youthful, and my days of study are still shallow. How could I proclaim the ultimate truth, the vast and profound meaning of the Tathāgata?' He also said, 'State its essential point in brief.' He answered, 'All phenomena arise from causes and conditions; these phenomena cease through causes and conditions.' Śāriputra immediately attained the first stage of the path (the Chuyao jing says he attained the fruit of non-attachment). Returning, he spoke of it to Maudgalyāyana, who also attained the first stage of the path. The two masters, each with two hundred and fifty disciples, went together to where the Buddha was. The Buddha saw them from afar, pointed to Śāriputra, and said, 'Among my disciples, he is foremost in wisdom.' He also pointed to Maudgalyāyana and said, 'Foremost in supernatural powers.' Now coming together with their assembly of disciples, they addressed the Buddha, saying, 'We wish to go forth under the Buddha's Dharma.' The Buddha said, 'Welcome, monks!' Immediately their hair and beards fell off of themselves, Dharma robes appeared on their bodies, their robes and bowls were complete, and they received the fully perfected precepts. After half a month passed, hearing the Buddha preach the Dharma for the Long-Nail Brahmacārin, he immediately attained the arhat path (from the Mahāprajñāpāramitopadeśa, fascicle 11). > — English (machine translation) (machine translation) - [Previous: 14.5](https://indike.org/pramana/in.bauddha.taisho.2121.14.5) - [Next: 14.7](https://indike.org/pramana/in.bauddha.taisho.2121.14.7) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2121.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.14.6) — English, machine translation ## Linked texts (1) - [中本起經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.nidana.madhyamanidanasutra*zh-tanguo.1.89) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.14.6](https://indike.org/pramana/in.bauddha.taisho.2121.14.6) · Pramāṇa