經律異相 19.8

19.8

佛在毘舍離。食時著衣持鉢。將阿難入城乞食。時毘舍離城。有居士名毘羅斯那。命斷賓客。於七日中五欲自娛。語守門人勿通外門。時佛乞食。漸詣毘羅那家。時聞作樂聲。便告阿難侍者。阿難依事報答。佛言。今此長者。過七日已當命終。亡生啼哭地獄中。所以然者。本造善根於此便斷。更不造新。以是命終生地獄中。阿難白言。頗有方便。使彼居士過此七日命不終耶。佛告阿難。無有方便使命不終。但有方便免地獄耳。若彼長者。剃除鬚髮著三法衣。以信堅固出家學道。長者乃得不墮地獄。阿難白言。我今當勸使彼出家。時毘舍離凡諸釋種。常與阿難要言。阿難所言到家。若彼家中。有眠寐者。及以眾事。皆聽阿難使人直入。所以然者。言語柔和語不害人。爾時阿難語守門者。汝可往白之。守門即入。具宣此事。長者即便捨樂速出禮足阿難。白言阿難。願入我家福度男女。阿難報言。彼如來者知時不妄。記汝長者七日當亡。命終當生啼哭地獄。長者聞是恐怖悲泣。白阿難言。頗有方便令不終耶。阿難報言。無有方便得不終者。但有方便免地獄耳。長者問故。阿難報言。若汝出家便免地獄。時此長者念付家業。後往佛所出家學道。便作是言。七日猶遠。我於今日五欲自娛。清旦當往。阿難至時。著衣持鉢入城乞食。至居士家語居士言。今一日已過餘六日在。可時出家。長者報言。我後當往。如是復言。更欲自樂。後日乃往。如是推遷不能自盡。阿難日日常往勸之。至六日滿。前七日朝。阿難復語。乃付家業。與大小別。便至佛所。世尊命阿難。與受具戒。受戒已畢。於前七日後夜命終。生四王天。阿難問佛。得生。何處。佛告阿難。毘羅斯那比丘。命過生四王天。於彼命終。生三十三天。如是流轉人天。經歷九劫。天上人間更互受生於最後身。復來人間。剃除鬚髮。以信堅固。出家學道。成辟支佛。名毘羅斯那。所以然者。此毘羅斯那比丘。受具足戒精進命終如是。阿難梵行果報。所生受福（出毘羅斯那居士五欲娛樂經）。

When the Buddha was in Vaiśālī, at mealtime he donned his robes, took his bowl, and led Ānanda into the city to beg for alms. At that time, in the city of Vaiśālī, there was a householder named Vilāsīna who had dismissed all guests and for seven days amused himself with the five desires, instructing the gatekeeper not to allow anyone through the outer gate. When the Buddha was begging for alms, he gradually approached the house of Vilāsīna. Hearing the sound of music, he told his attendant Ānanda, and Ānanda answered according to the facts. The Buddha said: 'After seven days have passed, this elder will die and be born in the Raurava Hell. Why is this? The wholesome roots he formerly cultivated are cut off at this point, and he has not created new ones; therefore, upon his death, he will be born in hell.' Ānanda said to the Buddha: 'Could there be an expedient means to prevent that householder from dying when these seven days have passed?' The Buddha told Ānanda: 'There is no expedient means to prevent his death; there is only an expedient means to avoid hell. If that elder shaves his hair and beard, dons the three Dharma robes, and with steadfast faith leaves the household life to learn the Way, only then will the elder avoid falling into hell.' Ānanda said to the Buddha: 'I shall now go and encourage him to leave the household life.' At that time, all the Śākyas of Vaiśālī had an agreement with Ānanda that whenever Ānanda arrived at their homes, even if someone in that household was asleep, or whatever business was taking place, they would all allow the person Ānanda sent to enter directly. Why was this? Because his speech was gentle and his words did not harm people. At that time, Ānanda said to the gatekeeper: 'You may go in and announce this.' The gatekeeper immediately went in and fully explained this matter. The elder at once cast aside his entertainment, quickly came out, bowed at Ānanda's feet, and said: 'Ānanda, may you enter my house and bring blessings to save my sons and daughters.' Ānanda replied: 'The Tathāgata knows the right time and does not speak falsely; he has prophesied that you, elder, will die in seven days, and upon death will be born in the Raurava Hell.' Hearing this, the elder was terrified and wept, saying to Ānanda: 'Could there be an expedient means to prevent my death?' Ānanda replied: 'There is no expedient means to prevent death; there is only an expedient means to avoid hell.' The elder asked the reason, and Ānanda replied: 'If you leave the household life, you will avoid hell.' The elder then thought of entrusting his family estate, and only afterward going to the Buddha's place to leave the household life and learn the Way. He then said: 'Seven days are still far off; today I will amuse myself with the five desires, and tomorrow morning I shall go.' When the time came, Ānanda donned his robes, took his bowl, entered the city to beg for alms, came to the householder's home, and said to him: 'One day has already passed, and six days remain; you should leave the household life in time.' The elder replied: 'I will go later.' In this way he repeated: 'I wish to enjoy myself further; I will go the day after tomorrow.' Thus procrastinating, he could not bring himself [to do it]. Ānanda constantly went daily to encourage him. When six days were completed, on the morning of the seventh day, Ānanda spoke to him again. He then entrusted his family estate, bid farewell to young and old, and went to the Buddha's place. The Bhagavat instructed Ānanda to confer full ordination upon him. After the ordination was completed, in the final watch of the night before the seventh day [ended], he died and was born in the heaven of the Four Heavenly Kings. Ānanda asked the Buddha: 'Where was he born?' The Buddha told Ānanda: 'The monk Vilāsīna passed away and was born in the heaven of the Four Heavenly Kings. After dying there, he will be born in the Trāyastriṃśa heaven. Transmigrating thus through human and heavenly realms, he will pass through nine kalpas, alternating births in heaven and the human world. In his final body, he will return again to the human world, shave his hair and beard, with steadfast faith leave the household life to learn the Way, and become a pratyekabuddha named Vilāsīna. Why is this? Because this monk Vilāsīna received full ordination and passed away with diligence. Such, Ānanda, is the fruit and retribution of the pure life, and the blessings received in rebirth' (from the Sūtra on the Householder Vilāsīna's Amusement with the Five Desires).