經律異相 15.29

15.29

阿難以此實義。於旃陀羅舍得解。誦偈適竟。旃陀羅家內。所設呪具刀箭破折。瓶甕破壞。燈滅髑髏迸碎。黑風起展轉不相見。旃陀羅呪術不行。母便告女。此必瞿曇沙門神力所為。眾物碎散呪術不行。阿難念言。世尊恩力也。阿難得解。如大象王盛年六十醉暴凶惡。身大牙長。從鐵靽得解。從城走向空閑處。阿難亦爾。世尊誦佛語。從旃陀羅舍得解。還向祇洹。時此女人。逐阿難至祇洹門。並作是語。阿難是我夫阿難是我夫。逐阿難後不離須臾。阿難具以白佛。佛曰。我於諸法中不見幻惑如此。女人以婬繫意。阿難平旦著衣持鉢。入舍衛城分衛。而此女人亦逐其後。語諸長者。阿難是我夫阿難是我夫。阿難還至佛所。又前白佛。佛曰。汝往共語。如姊妹相向。何以故。此女人應當作比丘尼。女白佛言。唯願世尊。還我夫婿。佛曰。若須阿難者。於我法中作比丘尼。當以相與。女人歡喜女還奉辭。父母歡喜本殖善根。各應得道。父母及女同往詣佛。世尊廣為說法。無數方便現諸法義。柔軟義檀義尸義。說婬不淨義。增長生諸結根義。出家義諸道品義。又說四聖諦。時此女人即在坐上解四聖諦。父母得阿那含道。女得須陀洹道。譬如純白㲲衣易為染色。時父母歸佛歸法歸僧。聽為優婆塞向佛。阿難悔其癡罪。乞為比丘尼。得依世尊修行梵行。佛告阿難。將二比丘尼及此女人。鉢拓鉢提瞿曇彌所。以此女為道授具足戒。大愛道問阿難。云何阿難。世尊。許旃陀羅女為道耶。阿難報瞿曇彌。然即與剃髮受戒。得阿羅漢（出戒因緣經第三卷又出摩鄧伽女經）。

By virtue of this true meaning, Ānanda was liberated in the caṇḍāla's house. Just as the recitation of the verse concluded, the implements of the spell set up within the caṇḍāla's house—the knives and arrows—broke and snapped, the jars and urns shattered, the lamps were extinguished, the skulls burst and scattered, and a black wind arose so that they could not see one another; the caṇḍāla's spellcraft ceased to work. The mother then told her daughter, "This must be the work of the divine power of the śramaṇa Gautama; the various objects are shattered and scattered, and the spellcraft no longer works." Ānanda thought, "This is the gracious power of the Bhagavat." Ānanda was liberated, just as a great king of elephants, in the prime of life at sixty, in a state of violent, ferocious rut, with a huge body and long tusks, is freed from iron shackles and flees from the city to a quiet wilderness; so too was Ānanda. The Bhagavat recited the Buddha's words, and Ānanda was liberated from the caṇḍāla's house and returned toward the Jeta Grove. At that time, this maiden pursued Ānanda to the gate of the Jeta Grove, crying out, "Ānanda is my husband! Ānanda is my husband!" following behind Ānanda without leaving him for an instant. Ānanda reported everything to the Buddha. The Buddha said, "Among all phenomena, I have never seen an illusion or delusion like this, in which a woman binds her mind with lust." At dawn, Ānanda put on his robes, took his bowl, and entered the city of Śrāvastī to beg for food. This woman also pursued him from behind, saying to all the elders, "Ānanda is my husband! Ānanda is my husband!" Ānanda returned to the Buddha's presence and again stepped forward to tell the Buddha. The Buddha said, "Go and speak with her as if facing a sister. Why? This woman is destined to become a nun." The woman said to the Buddha, "I only wish that the Bhagavat would return my husband to me." The Buddha said, "If you want Ānanda, become a nun in my Dharma, and I will give him to you." The woman was overjoyed. The woman returned to bid farewell; her parents rejoiced, for having previously planted good roots, each was destined to attain the Path. The parents and daughter went together to the Buddha. The Bhagavat expounded the Dharma extensively for them, revealing the meaning of the various teachings through countless skillful means: the meaning of gentleness, of giving, and of morality; the meaning of the impurity of lust; the meaning of how lust increases the roots of all fetters; the meaning of renunciation and the factors of the Path; and he also spoke of the Four Noble Truths. At that time, this woman understood the Four Noble Truths right where she sat. Her parents attained the fruit of anāgāmin, and the maiden attained the fruit of srotāpanna, just as pure white cotton cloth easily takes dye. Then the parents took refuge in the Buddha, the Dharma, and the Saṅgha, and were permitted to become upāsakas before the Buddha. Regretting her foolish transgression, she begged to become a nun, so that she might rely on the Bhagavat to practice the holy life. The Buddha told Ānanda, "Take two nuns and this woman to Prajāpatī Gautamī, and let her take this woman into the Path and bestow the full ordination upon her." Mahāprajāpatī asked Ānanda, "How is this, Ānanda? Has the Bhagavat permitted a caṇḍāla woman to enter the Path?" Ānanda replied to Gautamī, "Yes." Thereupon she shaved her head, received the precepts, and attained arhatship. (Extracted from the third fascicle of the Precept-Causation Sūtra, and also from the Sūtra of the Mātaṅga Maiden.)