經律異相 19.88

19.88

佛住舍衛城。有長者。名曰難提。捨家出俗行住坐臥。心常念定。名為禪難提。是時難提於開眼林中作草庵舍。彼於其中初中後夜修行自業得世俗正受。乃經七年已。退失禪定。復依一樹下還求本定。時魔眷屬常作方便伺求其便。變為女人端正無比。華香瓔珞。住難提前謂言。比丘。共相娛樂行婬事來。時難提言。惡邪速滅。惡邪速滅。口雖此言而目不視。天女復第二第三所說如上。時難提第二第三亦復如是。說時天女便脫瓔珞之服露其形體。立難提前。語難提言。共行婬來。時難提見其形相。而生欲心答言可。爾時天女漸漸却行。難提喚言。汝可小住共相娛樂。難提往就。天女疾去。難提追逐到祇洹塹中。有王家死馬。天女到馬所隱形不見。時難提欲心熾盛即婬死馬。欲心息已便作是念。我甚不善非沙門法。以信出家而犯波羅夷罪。用著法服食人信施為。即脫法衣著右手中。左手掩形而趣祇洹。語比丘言。長老我犯波羅夷。時諸比丘在祇洹門間經行。共相謂言。此是坐禪難提修梵行人。不應犯波羅夷。難提復言。諸長老不爾。我實犯波羅夷。諸比丘問其因緣。難提即具說之。諸比丘以是事具白世尊。佛告諸比丘。是難提善男子自說所犯重罪應驅當出。時諸比丘如教驅出。諸比丘白佛言。世尊。云何長老難提久修梵行。而為此天女之所誑惑。佛告比丘。是難提不但今日為天女所惑退失梵行。過去世時亦為彼所惑失於梵行。過去世時。南方阿槃提國有迦葉氏。外道出家聰明博識。博綜典籍靡不開達。彼外道者助王治國。時彼國王執持姦賊。種種治罪割截耳鼻治之甚苦。時彼外道深自惟念。我已出家。云何與王共參此事。便白王言。聽我出家。王即答言。師已出家。云何方言我欲出家。答言。大王。我今預此種種刑罰。苦惱眾生何名出家。王即問言。師今欲於何出家。答言。大王。欲學仙人出家。王言可爾。隨意出家。去城不遠有百巖山。有流泉玉池華果茂盛。即造彼山而立靜處舍。彼於山中修習外道。得世俗定起五神通。於春後日食諸果蓏四大不適。因其小行不淨流出。時有牝鹿渴乏求水飲此小便。不淨著舌舐其產道。眾生行報不可思議。因是受胎。常在廬側食草飲水。至其月滿產一小兒。爾時仙人出行採草。鹿產難故即大悲鳴。仙人聞鹿鳴急。謂為惡蟲所害。欲往救之見生小兒。仙人見已怪而念曰。云何畜生而生於人。尋入定觀見本因緣即是我子。於彼小兒便生愛心。裹以皮衣持歸養之。仙人抱舉鹿母乳之。依母生故體斑似鹿。是故作字。名曰鹿斑。漸漸長大至年七歲。仁愛孝慈採果取水供養仙人。是時仙人念言。天下可畏無過女人。即教誡子言。可畏之甚無過女人。敗正毀德靡不由之。於是教以禪定。化以五通。為說偈言。

The Buddha was dwelling in Śrāvastī. There was a householder named Nandi. Having left home and renounced worldly life, whether walking, standing, sitting, or lying down, his mind was constantly mindful of concentration, so he was named Dhyāna-Nandi. At that time, Nandi built a grass hut in the Andhavana. There, during the early, middle, and late night, he practiced his own pursuits and attained mundane absorption (samāpatti). After seven years had passed, he fell away from his meditative concentration. Relying on the foot of a tree, he again sought his original concentration. At that time, the retinues of Māra constantly devised expedients to watch for an opportune moment to exploit. [One] transformed into a woman of peerless elegance, adorned with flowers, incense, and necklace garlands, and stood before Nandi, saying, 'Monk, let us sport together and engage in sexual intercourse!' Nandi said, 'Evil and wicked one, swiftly perish! Evil and wicked one, swiftly perish!' Though his mouth spoke these words, his eyes did not look. The heavenly maiden spoke as before a second and a third time; Nandi also responded in the same way a second and a third time. As she spoke, the heavenly maiden then took off her garlanded robes and exposed her body, standing before Nandi and saying to him, 'Come, let us engage in sexual intercourse!' When Nandi saw her form, lustful desire arose in him, and he answered, 'Very well.' At that time, the heavenly maiden gradually walked backward. Nandi called out, saying, 'Stay a little, let us sport together!' Nandi approached her, but the heavenly maiden quickly went away. Nandi pursued her until they reached the ditch of the Jetavana, where there was a dead horse of the royal house. The heavenly maiden went to the place of the horse, concealed her form, and became invisible. Nandi's lust was blazing, so he committed sexual intercourse with the dead horse. When his lust had subsided, he thought: 'I am exceedingly unwholesome, this is not the Dharma of a śramaṇa. Having left home out of faith, I have committed a pārājika offense! What right have I to wear the Dharma robe and eat the alms of the faithful?' He immediately took off his Dharma robes, held them in his right hand, covered his nakedness with his left hand, and went to the Jetavana. He said to the monks, 'Venerables, I have committed a pārājika!' At that time, the monks were walking back and forth between the gates of the Jetavana. They said among themselves, 'This is Dhyāna-Nandi, a practitioner of brahma-conduct. He should not commit a pārājika!' Nandi said again, 'Venerables, it is not so. I truly committed a pārājika.' The monks asked him about the causes and conditions, and Nandi related them in full. The monks reported this matter in full to the Bhagavat. The Buddha told the monks, 'This good son Nandi has himself confessed the grave offense he committed; he should be expelled.' At that time, the monks expelled him according to the instructions. The monks addressed the Buddha, saying, 'Bhagavat, why is it that Venerable Nandi, who had long practiced brahma-conduct, was deluded and deceived by this heavenly maiden?' The Buddha told the monks, 'Not only today was Nandi deluded by a heavenly maiden and fell away from brahma-conduct; in past lives, he was also deluded by her and lost brahma-conduct. In a past life, in the kingdom of Avanti in the south, there was a non-Buddhist renunciant of the Kāśyapa clan who was clever, broadly learned, and comprehensive in the classic texts, penetrating and comprehending them all. That non-Buddhist assisted the king in governing the state. At that time, the king seized treacherous bandits and punished their crimes in various ways, cutting off their ears and noses, punishing them with extreme suffering. That non-Buddhist then reflected deeply to himself: "I have already left home; why should I participate in these matters with the king?" He then said to the king, "Grant me permission to leave home." The king replied, "Master, you have already left home; why do you now say 'I wish to leave home'?" He replied, "Great King, now participating in these various punishments, tormenting sentient beings—how can this be called leaving home?" The king then asked, "Where do you now wish to leave home?" He replied, "Great King, I wish to leave home to train as an immortal (ṛṣi)." The king said, "Very well, leave home as you wish." Not far from the city was the Hundred Crags Mountain, where there were flowing springs, jade pools, and lush flowers and fruits. He then went to that mountain and erected a hermitage in a quiet place. In that mountain, he practiced the non-Buddhist way, attained mundane concentration, and gave rise to the five supernatural knowledges. On a day in late spring, having eaten various fruits and melons, his four great elements were out of harmony, and through his urination, impure fluid flowed forth. At that time, a thirsty hind searching for water drank this urine; the impurity touched her tongue, and she licked her birth canal. The karmic retribution of sentient beings' deeds is inconceivable: because of this, she conceived. She constantly stayed beside the hermitage, grazing and drinking water. When the months were full, she gave birth to a young child. At that time, the immortal was out gathering herbs. Because the deer suffered from difficult labor, she let out a loud and sorrowful cry. Hearing the urgent cry of the deer, the immortal thought she was being harmed by a vicious beast; intending to go and save her, he saw that she had given birth to a young child. Seeing this, the immortal wondered and thought: "How could an animal give birth to a human?" Immediately entering meditative concentration to examine the original causes and conditions, [he saw]: "This is my son!" Toward that young child, affection then arose in his heart. Wrapping him in animal skins, he carried him back and reared him. The immortal held him up, and the mother deer suckled him. Because he was born from the mother, his body had spots resembling a deer's. Therefore, a name was given to him: he was named Deer Spots (Mṛgaśṛṅga / Hariṇagupta). Gradually growing older, by the age of seven, he was benevolent, affectionate, filial, and kind, gathering fruits and fetching water to make offerings to the immortal. At that time, the immortal thought: "In the world, nothing is more fearsome than woman." He then instructed and admonished his son, saying: "Nothing is more terrifying than woman. The ruin of uprightness and destruction of virtue never fail to stem from them." Thereupon, he taught him meditative concentration, transformed him with the five supernatural knowledges, and spoke a gāthā for him: