[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) › 21.29 # 經律異相 21.29 經律異相 21.29 - **Language:** Classical Chinese ### [21.29](https://indike.org/pramana/in.bauddha.taisho.2121.21.29) 佛告阿難。若有眾生起一惡心。向三世佛等。若辟支若羅漢及著染衣人諸沙門等。獲罪無量。所以者何。染色之衣是賢聖標式。若能發心敬染衣人。獲福難量。我由信心敬戴之故致得成佛。阿難白言。昔往敬心其事云何。佛告阿難。古昔無量劫。此閻浮提有大國（報恩經云波羅奈國）王名提毘領八萬四千諸小國王。世無佛法。有辟支佛。在於山間坐禪行道。時諸野狩咸來親附。有一師子。名號𮜌迦羅毘（梁言堅誓）軀體金色光相煥然。食菓噉草不害群生。時有獵師。剃頭著袈裟。內佩弓箭行於澤中。見師子睡眠（報恩經云舐比丘足）便以毒箭射之師子驚覺即欲馳害見著袈裟便自念言此染衣者善人標相。我若害之。則為惡心向諸賢聖。思惟還息。箭毒內行命在不久。便說偈言耶羅婆奢沙婆呵。說此語時。天地大動無雲雨血。諸天駭惕。即以天眼觀見。獵師殺於師子。雨諸天華供養其屍。是時獵師剝師子皮。奉提毘王。時王念言。經言。有狩金色必是菩薩。問獵師言。師子死時有何瑞應。答言如上。王聞是語。悲喜交懷信心益猛。即召諸臣耆舊智人。令解是義。時空林中有一仙人字奢摩。為王解說。耶羅其義。唯剔頭著染衣。當於生死疾得解脫。婆奢沙者。皆是賢聖之相近於涅槃。婆呵者。當為一切諸天世人所見敬仰。於時仙人解是語已。提毘歡喜。即召諸王悉集此處。作七寶車張師子皮。表示一切悉共敬戴。燒香散華而以供養。後復打金為棺。盛師子皮以用起塔。爾時師子。由發善心向染衣人。十億萬劫作轉輪聖王。佛告阿難。時師子者。我身是。時國王者今彌勒是。時仙人者今舍利弗是。時獵師者今提婆達多是（出賢愚經第十三卷）。 > The Buddha told Ānanda, "If a sentient being arouses a single hateful thought toward the Buddhas of the three periods of time and their like, or toward pratyekabuddhas, arhats, or persons wearing dyed robes—the various śramaṇas—they incur boundless sin. Why is this? Dyed robes are the mark and insignia of the wise and noble. If one can resolve in one's mind to revere those in dyed robes, one obtains immeasurable merit. It was by virtue of faithfully revering and upholding them that I attained buddhahood." Ānanda addressed the Buddha, "How did this past reverence come about?" The Buddha told Ānanda, "Countless kalpas ago in the distant past, there was a great kingdom in this Jambudvīpa (the \*Bao'en jing\* says the kingdom of Vārāṇasī). Its king, named Tibi (Devī?), ruled over eighty-four thousand petty kings. The Buddha's Dharma did not exist in the world then. There was a pratyekabuddha sitting in meditation and practicing the Way deep in the mountains. At that time, the wild beasts all came close to him. There was a lion named \*Jian-jia-luo-bi\* (in the Liang language, 'Firm Vow'), whose body was golden and shone brilliantly with marks of radiant light. He ate fruits and grazed on grass, harming no living being. At that time, a hunter shaved his head, put on a kāṣāya, concealed a bow and arrows on his person, and traveled through the marshland. Seeing the lion asleep (the \*Bao'en jing\* says licking a monk's feet), he shot him with a poisoned arrow. The lion awoke startled and was about to charge and kill him, but seeing that he wore a kāṣāya, he reflected to himself: 'These dyed robes are the mark of good people. If I harm him, it would be directing a hateful thought toward the wise and noble.' Thinking thus, he stood down. The arrow's poison circulated internally, and his life would not last long. Thereupon he spoke a gāthā: \*ye-luo-po-she-sha-po-he\*. When he uttered these words, heaven and earth shook violently, and blood rained from a cloudless sky. The gods were terrified; looking with the divine eye, they saw the hunter kill the lion, and they rained down heavenly flowers to make offerings to its corpse. The hunter then skinned the lion and offered the hide to King Tibi. The king reflected, 'The scriptures say that if a beast is golden, it must be a bodhisattva.' He asked the hunter, 'What auspicious omens occurred when the lion died?' He answered as above. Hearing these words, the king was filled with mingled grief and joy, and his faith grew all the firmer. He immediately summoned his ministers, elders, and wise men, ordering them to explain this meaning. At that time, in an empty forest, there was an ascetic named Shamo (Śama) who explained it to the king: 'The meaning of \*ye-luo\* is that by merely shaving one's head and wearing dyed robes, one will swiftly attain liberation from birth and death. \*Po-she-sha\* means that these are all the marks of the wise and noble, approaching nirvāṇa. \*Po-he\* means that one will be revered and looked up to by all gods and people of the world.' When the ascetic had explained these words, Tibi rejoiced. He at once summoned all the kings to assemble there, constructed a carriage of seven precious jewels, spread the lion's skin upon it to display to all, and together they revered it, burning incense and scattering flowers in offering. Later, he also beat gold into a coffin, placed the lion's skin inside, and erected a stūpa for it. At that time, because the lion gave rise to a wholesome mind toward the wearer of the dyed robes, he became a wheel-turning sage king for ten billion kalpas." The Buddha told Ānanda, "The lion at that time was myself. The king of the country was the present Maitreya. The ascetic was the present Śāriputra. The hunter was the present Devadatta." (Extracted from the thirteenth fascicle of the \*Sūtra of the Wise and the Foolish\*) > — English (machine translation) (machine translation) - [Previous: 21.28](https://indike.org/pramana/in.bauddha.taisho.2121.21.28) - [Next: 21.30](https://indike.org/pramana/in.bauddha.taisho.2121.21.30) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.2121.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.21.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.21.29](https://indike.org/pramana/in.bauddha.taisho.2121.21.29) · Pramāṇa