[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) › 16.14 # 經律異相 16.14 經律異相 16.14 - **Language:** Classical Chinese ### [16.14](https://indike.org/pramana/in.bauddha.taisho.2121.16.14) 舍那婆私。於大醍醐山起寺。賣香商主。名曰笈多。舍那婆私以方便力。教化賣香商主。令其精進。時舍那婆私獨入其家。笈多問言。聖人何故獨無弟子。我樂在家受五欲樂。不能出家。若我生兒當隨長老。乃至笈多生兒。名阿波笈多（梁言不正護。）至其長大。舍那婆私往至笈多所。語言。汝先有願。若我生兒當與長老。今已生兒汝當聽其隨我出家。笈多言。我今唯有一兒。若第二兒生。當與長老。乃至第二生。名陀那笈多（翻寶護）復從其求如是不與。第三優波笈多亦從其求。答言。我當作誓令優波笈多治生。若長若退不得出家。不長不退乃聽出家。是時魔王。令摩偷羅國一切人眾。悉買其物令其得利。時優波笈多正自賣香。時舍那婆私長老語言。汝心心法。云何為善云何為惡。答言不知。長老又言。若心心法。與貪瞋癡相應。是名為惡。與不貪不瞋不癡相應。是名為善。是時長老以黑土白土各各為丸。而語之言。若汝黑心起取黑丸。若白心起取白丸。時優波笈多。即依其言。心不生善。乃至此只得一枚白丸。如是漸進。取二分黑丸一分白丸。復更思惟。半黑丸半白丸。次第念善遂不起惡取白丸。時摩偷羅國。有婬女婆娑達（梁言天主與）其有一婢。往優波笈多處買香多得。其主問言。汝於何處得此多香。將不偷耶。婢言。有估客名優波笈多。形色具足言語微妙。以法賣物。其主聞已起婬欲心。復令其婢至優波笈多處。汝當語彼云。我欲與汝共相娛樂。優波笈多答言。相見未是。其時如是不已。猶故不聽。時又召長者子往至其所。商主從北天竺來。將五百匹馬及種種物。至摩偷羅國。至已問摩偷羅國人。此國何處有第一端正女人。國人答言。有一女人。第一端正。名婆娑婆達多。商主言。我今欲以五百銀錢及種種物行至其處。是時婬女。貪其物故殺長者子。取其身骸置不淨處。與子共相娛樂。是長者子親善知識。於不淨處覓得身骸。往白國王。國王語言。汝可取彼婆娑婆達多。截其手脚及以耳鼻散置野外。即如王教。是時優波笈多即便思惟。我於本時不樂見之共受五欲。今者欲見觀其手脚及以耳鼻。便往觀之。為說偈頌。婆娑婆達多。既聞其言深畏生死。聞佛功德乃變其意樂於涅槃。即便說偈答優波笈多。優波笈為說四諦。更觀其身得厭欲界。得阿那含果。婆娑婆達多得須陀洹果。優波笈多去已未久。婆娑婆達多即便命終生於天上。時長老舍那婆私。往笈多所語言。汝當聽優波笈多隨我出家。笈多答言。我先有誓令其治生。不利不鈍乃聽出家。舍那婆私乃以神力。令其治生不利不鈍。是時優波笈多即自思惟。稱量算計不利不鈍。舍那婆私。更至笈多所。而語之言。今汝此兒是佛所記。我入涅槃百年後當作佛事。汝當聽其隨我出家。笈多即聽。舍那婆私將優波笈多往那及寺與其出家。受具足戒至第四羯磨。除一切結得阿羅漢果。是時舍那婆私語優波笈多言。善男子。如佛所記。我入涅槃百年後。有比丘名優波笈多。當作佛事。後當作佛。名曰無相。如是說法。是時魔王。於大眾中雨於真珠。以亂人心。眾人亂故無有一人能見諦者。即自思念知是魔王。至第二日倍多人來。魔王雨金又亂眾心。第三日中倍多人來。魔雨珠金及作天樂。是時眾人未得離欲。見色聞聲其心變動不復聽法。是時魔王。即以華鬘繫優波笈多頂。及至優波笈多思惟。誰作此事。即知是魔。優波笈多即生此意。世尊何故不教化之。即自思惟是我應化。佛記於我。為無相佛。教化人民。令優波笈多取三死屍。一者死蛇。二者死狗。三者死人。以神通力變三死屍。以作華鬘。往魔王處而繫其頸。爾時魔王往摩醯首羅。及帝釋等三十三天四天王。為脫死屍。而不得脫。復往大梵天處。大梵語言。善男子。十力弟子神力所作。無能脫之。如大海圻水不能破。魔王語言。云何教我。我於今者。當歸依誰。大梵說言。汝今速往歸依優波笈多。如人於此地墮。即於是起。是時魔王方知佛子神力為大。即便說偈讚佛自責。欲界魔王即捨慢心。自說往罪（出阿育王經第八卷）。 > Śāṇavāsa built a monastery on Mount Mahādadhimanta. There was an incense-selling merchant leader named Gupta. Śāṇavāsa used the power of skillful means to instruct and convert the incense-selling merchant leader, causing him to be vigorous. Once, Śāṇavāsa entered his house alone. Gupta asked, "Holy one, why are you alone without disciples? I delight in remaining at home enjoying the five desires and cannot leave the household life. If I have a son, he shall follow the elder." In due course, Gupta had a son, named Apagupta (rendered in Liang as "Not Truly Protected"). When he grew up, Śāṇavāsa went to Gupta and said, "You previously made a vow: 'If I have a son, I shall give him to the elder.' Now that a son is born, you should permit him to follow me and leave the household life." Gupta said, "I now have only one son. If a second son is born, I will give him to the elder." In due course a second son was born, named Dhanagupta (translated as "Treasure-Protected"). He again asked for him, but Gupta still would not give him. He also asked for the third son, Upagupta. Gupta replied, "I shall make an oath: Let Upagupta trade. If he makes a profit or suffers a loss, he may not leave the household life; only if he neither profits nor loses will I permit him to leave the household life." At that time the demon king Māra caused all the people of the country of Mathurā to buy his goods so that he would make a profit. Meanwhile, Upagupta was selling incense. The elder Śāṇavāsa said to him, "Regarding the mental states of your mind, what is good and what is evil?" He replied, "I do not know." The elder said further, "If the mental states of your mind are associated with greed, anger, or ignorance, they are called evil. If they are associated with non-greed, non-anger, or non-ignorance, they are called good." Then the elder made balls of black earth and white earth respectively, and told him, "If a black thought arises in you, take a black ball; if a white thought arises, take a white ball." Upagupta acted according to his words. Good did not arise in his mind, so that he obtained only one white ball. Gradually progressing in this way, he took two parts black balls and one part white balls. Reflecting further, he took half black balls and half white balls. Mindfully maintaining goodness in succession, evil did not arise, and he took only white balls. At that time, in the country of Mathurā, there was a courtesan named Vāsavadattā (rendered in Liang as "Given by the Lord of the Devas"). She had a maidservant who went to Upagupta's place to buy incense and obtained a great deal. Her mistress asked, "Where did you get so much incense? Did you not steal it?" The maidservant said, "There is a merchant named Upagupta, possessing fine appearance and subtle speech, who sells goods fairly according to the law." When her mistress heard this, lustful desire arose in her. She sent her maidservant back to Upagupta's place, saying: "Go tell him: 'I wish to make merry with you.'" Upagupta replied, "It is not yet the time for us to meet." When this went on repeatedly, he still did not agree. At that time, she invited the son of an elder to come to her place. A merchant leader came from northern India with five hundred horses and various goods to the country of Mathurā. Having arrived, he asked the people of Mathurā, "Where in this country is the foremost beautiful woman?" The people replied, "There is a woman, foremost in beauty, named Vāsavadattā." The merchant leader said, "I now wish to take five hundred silver coins and various goods to go to her place." Then the courtesan, coveting his goods, killed the elder's son, placed his corpse in an impure place, and made merry with the \[newcomer's\] son. Friends and good acquaintances of the elder's son found his corpse in the impure place and went to report it to the king. The king said to them, "You may take that Vāsavadattā, sever her hands and feet as well as her ears and nose, and scatter them in the open wild." They acted according to the king's instruction. At that time Upagupta reflected: "Previously I took no pleasure in seeing her to share in the five desires. Now I wish to see her, to observe her hands and feet and her ears and nose." He then went to observe her and spoke verses for her. When Vāsavadattā heard his words, she became deeply afraid of birth and death; hearing of the Buddha's virtues, she changed her mind and took delight in nirvāṇa. She then spoke verses in reply to Upagupta. Upagupta preached the Four Truths for her; further observing her body, he developed revulsion toward the desire realm and attained the fruit of anāgāmin. Vāsavadattā attained the fruit of srotāpanna. Not long after Upagupta departed, Vāsavadattā passed away and was reborn in the heavens. Then the elder Śāṇavāsa went to Gupta and said, "You should permit Upagupta to follow me and leave the household life." Gupta replied, "I previously made an oath that he should trade; only if he neither profits nor loses will I permit him to leave the household life." Śāṇavāsa used his spiritual powers to cause his trade to neither profit nor lose. Then Upagupta reflected to himself, weighing and calculating, and found that he neither profited nor lost. Śāṇavāsa went again to Gupta and told him, "This son of yours has been prophesied by the Buddha: 'One hundred years after my entering nirvāṇa, he will perform the Buddha's deeds.' You should permit him to follow me and leave the household life." Gupta then permitted it. Śāṇavāsa took Upagupta to the Naṭabaṭa monastery, had him leave the household life, and administered the complete precepts. At the fourth karmavācanā, all his fetters were eradicated and he attained the fruit of arhat. At that time Śāṇavāsa said to Upagupta, "Good man, as the Buddha prophesied: 'One hundred years after my entering nirvāṇa, there will be a monk named Upagupta who will perform the Buddha's deeds and later become a buddha named "Without Marks".'" Thus he preached the Dharma. At that time the demon king Māra rained genuine pearls down into the assembly to confuse the minds of the people. Because the assembly was confused, not a single person was able to see the Truth. He reflected to himself and knew that it was the demon king. On the second day, twice as many people came. The demon king rained gold, again confusing the minds of the assembly. On the third day, twice as many people came again. Māra rained pearls and gold and produced heavenly music. The assembly, not yet having freed themselves from desire, saw forms and heard sounds; their minds were agitated, and they no longer listened to the Dharma. Then the demon king placed a flower garland around Upagupta's head. When Upagupta considered who had done this, he knew it was Māra. Upagupta then had this thought: "Why did the Bhagavat not convert him?" He reflected to himself: "It is I who should convert him. The Buddha prophesied of me that I would be the Buddha Without Marks, converting the people." Upagupta took three corpses: the first a dead serpent, the second a dead dog, and the third a dead human. Using his spiritual powers, he transformed the three corpses into a flower garland, went to the demon king, and bound it to his neck. Then the demon king went to Maheśvara, Śakra, the thirty-three devas, and the Four Heavenly Kings to have the corpses removed, but they could not remove them. He went further to the Great Brahmā Heaven. Great Brahmā said, "Good man, this was wrought by the spiritual powers of a disciple of the Ten Powers. None can remove it, just as the banks of the great ocean cannot be broken by water." The demon king said, "How do you instruct me? In whom should I take refuge now?" Great Brahmā said, "Go quickly now and take refuge in Upagupta. Just as a person falls to the ground, so from that very ground they must rise." At that time the demon king finally understood that the spiritual powers of the Buddha's disciple were great. He then spoke verses praising the Buddha and reproaching himself. The demon king of the desire realm then cast aside his pride and confessed his past transgressions. (Taken from the eighth fascicle of the Sūtra of King Aśoka.) > — English (machine translation) (machine translation) - [Previous: 16.13](https://indike.org/pramana/in.bauddha.taisho.2121.16.13) - [Next: 16.15](https://indike.org/pramana/in.bauddha.taisho.2121.16.15) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2121.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.16.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.16.14](https://indike.org/pramana/in.bauddha.taisho.2121.16.14) · Pramāṇa