[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) › 21.33 # 經律異相 21.33 經律異相 21.33 - **Language:** Classical Chinese ### [21.33](https://indike.org/pramana/in.bauddha.taisho.2121.21.33) 佛言。我於一時。住王舍城。善星比丘為我給使。我於初夜。為天帝釋說諸法要。弟子之法應後師眠。爾時善星。以我久坐心生惡念。時王舍城小男小女。若啼不止父母則語。汝若不止。當將汝付薄拘羅鬼。爾時善星反被拘執。而語我言。速入禪室薄拘羅來。帝釋言。世尊。如是人等。亦復得入佛法中耶。我言。亦有佛性。當得無上菩提。我雖為是善星說法。而彼都無信受之心。我在迦尸國尸婆富羅城。善星為我給使。我入城乞食。無量眾生虛心渴仰欲見我跡。善星隨後毀滅。既不能滅。而令眾生生不善心。我入城已。於酒家舍見一尼乾。捲脊蹲地飡食酒糟。善星言。世間若有阿羅漢者。是人最勝。何以故。是人所說無因無果。我言癡人。汝常不聞。阿羅漢者不飲酒不害人不欺誑不盜婬。如是之人。殺害父母食噉酒糟。云何而言是阿羅漢。是人捨身。必定當墮阿鼻地獄。阿羅漢者。永斷三惡。云何而言是阿羅漢。善星即言。四大之性猶可轉易。欲令是人必墮阿鼻。無有是處。我言癡人。汝常不聞諸佛如來誠言無二。我雖為說法。而無信受之心。善男子。我與善星住王舍城。有一尼乾。名曰苦得。常作是言。眾生煩惱無有因緣。眾生解脫亦無因緣。善星言。世間若有阿羅漢者。苦得為上。我言。癡人苦得尼乾。實非羅漢。不能解了阿羅漢道。善星復言。何故羅漢。於阿羅漢而生妬嫉。我言癡人。我於羅漢不生妬嫉。而汝自生惡邪見耳。若言苦得是羅漢者。却後七日。當患宿食腹痛而死。生於食吐鬼中。其同學輩當輿其屍置寒林中。善星即語尼乾。長老。好善思惟作諸方便。當令世尊墮妄語中。苦得斷食。從初一日乃至六日。滿七日已便食黑蜜。復飲冷水腹痛而終。同學輿屍置寒林中。即作食吐餓鬼之形。在其屍邊。善星至寒林中。見苦得身。善星語言。大德死耶。苦得答言。我已死矣。云何死耶。答言。因腹痛死。誰出汝屍。答言。同學。出置何處。答言癡人。汝今不識是寒林耶。得何等身。答言。我得食吐鬼身。善星言。世尊。苦得尼乾生三十三天。我言癡人。阿羅漢者無有生處。云何而言。苦得生於三十三天。如來與迦葉。往善星所。善星遙見生惡邪心。生身陷入墮阿鼻獄。譬如有人沒圊廁中。有善知識以手撓之。若得首髮便欲拔出。久求不得。爾乃息意。我亦如是。求覓善星微少善根。便欲拔濟。終日求之。乃至不得如毛髮許。是故不得拔其地獄（出大涅槃經第三十七卷）。 > The Buddha said, "At one time, I was staying in the city of Rājagṛha, and the monk Sunakkhatta was my attendant. In the early night, I was expounding the essentials of the Dharma to Śakra, King of the Gods. According to the rule for disciples, one should sleep only after the master. At that time, Sunakkhatta, because I had been sitting for so long, gave rise to evil thoughts in his mind. Now in the city of Rājagṛha, when young boys and girls cried unceasingly, their parents would say, 'If you do not stop, we will hand you over to the Vakkula ghost.' Thereupon Sunakkhatta, in reverse fashion being gripped by delusions, said to me, 'Enter the meditation chamber quickly; Vakkula has come!' Śakra said, 'Bhagavat, can such people also enter the Buddha's Dharma?' I said, 'He too possesses buddha-nature and will attain unexcelled bodhi. Although I preach the Dharma for Sunakkhatta, he has no mind to believe and accept it at all.' When I was in the city of Śivapura in the country of Kāśi, Sunakkhatta was my attendant. When I entered the city to beg for food, countless sentient beings, empty of pride and thirsting with longing, wished to see my footprints; Sunakkhatta followed behind me, obliterating them. But failing to obliterate them, he only caused sentient beings to give rise to unwholesome thoughts. After I entered the city, I saw a Nirgrantha in a tavern, curled up and crouching on the ground, eating wine dregs. Sunakkhatta said, 'If there are arhats in the world, this man is supreme. Why? What this man preaches is that there is neither cause nor effect.' I said, 'Foolish man, have you not always heard that an arhat does not drink wine, does not harm people, does not deceive, and does not steal or commit sexual misconduct? A person such as this kills his parents and eats wine dregs; how can you say he is an arhat? When this person gives up his body, he is bound to fall into the Avīci hell. An arhat has severed the three evil destinies forever; how can you say he is an arhat?' Sunakkhatta immediately said, 'The nature of the four great elements may well change, but to say that this man is bound to fall into Avīci is impossible.' I said, 'Foolish man, have you not always heard that the true words of the Buddhas and Tathāgatas are never twofold?' Although I preached the Dharma for him, he had no mind to believe and accept it. Good sons, when Sunakkhatta and I were staying in Rājagṛha, there was a Nirgrantha named Kudatta (Suffering-Gained), who constantly made this statement: 'The defilements of sentient beings have no cause or condition, and the liberation of sentient beings also has no cause or condition.' Sunakkhatta said, 'If there are arhats in the world, Kudatta is foremost.' I said, 'Foolish man, the Nirgrantha Kudatta is truly not an arhat; he does not understand the path of an arhat.' Sunakkhatta again said, 'Why does an arhat give rise to jealousy toward an arhat?' I said, 'Foolish man, I give rise to no jealousy toward an arhat; rather, it is you yourself who give rise to evil, wrong views. If you say Kudatta is an arhat: seven days from now, he will suffer from indigestion, die of abdominal pain, and be born among the vomit-eating pretas. His fellow practitioners will carry his corpse and lay it in the cold forest (śītavana).' Sunakkhatta immediately said to the Nirgrantha, 'Venerable, reflect carefully and employ every expedient means; make the Bhagavat fall into false speech!' Kudatta fasted from the first day up to the sixth day. When seven days were fulfilled, he ate dark treacle and drank cold water, died of abdominal pain, and his fellow practitioners carried his corpse and placed it in the cold forest. He then assumed the form of a vomit-eating hungry ghost and stood beside his corpse. Sunakkhatta went to the cold forest and saw Kudatta's corpse. Sunakkhatta spoke to him, 'Venerable, are you dead?' Kudatta replied, 'I am already dead.' 'How did you die?' He replied, 'I died of abdominal pain.' 'Who carried your corpse out?' He replied, 'My fellow practitioners.' 'Where was it carried and placed?' He replied, 'Foolish man, do you not recognize that this is the cold forest?' 'What kind of body have you obtained?' He replied, 'I have obtained the body of a vomit-eating preta.' Sunakkhatta said \[to the Buddha\], 'Bhagavat, the Nirgrantha Kudatta has been born in the Thirty-three Heavens.' I said, 'Foolish man, an arhat has no place of rebirth; how can you say Kudatta was born in the Thirty-three Heavens?' When the Tathāgata, together with Kāśyapa, went to where Sunakkhatta was, Sunakkhatta saw them from afar and gave rise to an evil, wrong mind; in his living body, he sank down into the earth and fell into the Avīci hell. It is like someone submerged in a cesspool: a good friend reaches in with his hand to feel for him, wishing to pull him out if he can grasp his hair, but after searching for a long time without finding it, he gives up. I am also like this: searching for the slightest wholesome root in Sunakkhatta so as to rescue him, searching all day long, I could not find even as much as the tip of a hair. Therefore, I could not pull him out of hell." (Extracted from the thirty-seventh fascicle of the \*Mahāparinirvāṇa Sūtra\*) > — English (machine translation) (machine translation) - [Previous: 21.32](https://indike.org/pramana/in.bauddha.taisho.2121.21.32) - [Next: 21.34](https://indike.org/pramana/in.bauddha.taisho.2121.21.34) - [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.21.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.21.33](https://indike.org/pramana/in.bauddha.taisho.2121.21.33) · Pramāṇa