[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) › 21.8 # 經律異相 21.8 經律異相 21.8 - **Language:** Classical Chinese ### [21.8](https://indike.org/pramana/in.bauddha.taisho.2121.21.8) 昔有比丘。名曰調達。聰明廣學。十二年中坐禪入定心不移易。十二頭陀初不缺減。起不淨觀。了出入息。世間第一法。乃至頂法一一分別。所誦佛經六萬。象載不勝。後意轉退漸生惡念。望人供養著世利養。至世尊所頭面禮足。在一面立前白佛言。唯然世尊願說神足之道。我聞此已當善修行。使我得神足已。遊至他方處處教化。世尊告曰。汝今且置神足。何不學四。非常義。苦義空義無我之義。是時調達比丘。便生此念。如來所以不與我說神足者。恐有勝己恥在不如。調達即捨如來。往舍利弗所。求神足道。時舍利弗謂調達曰。汝今且置。何不修四非常。調達思惟。此舍利弗智慧第一。如吾觀之猶如螢火比於日月。吾所誦習無與等者。猶尚不解神足之道。況舍利弗豈能解乎。即便捨去。至目連所。求神足道。目連語曰。止止調達。始行之人先學四非常。復當精修四禪。爾乃得神足道耳。調達恚怒。此目連者自誇神足無與等者。所以不與我者。恐其不如我。若得者己無名譽。吾今處處學神足道。皆不教我。吾弟阿難多聞博學。眾德具足吾今當往問之。語阿難曰。吾聞卿善解神足之道。可與吾說。吾得神足已遊至他方。處處教化。是時阿難便與說之。調達聞已。在閑靜處專心一意。以麁入微復從微起還至於麁。以心舉身以身舉心。身心俱合漸漸離地。初如胡麻轉如胡桃。漸離於地從地至床。從床至屋從屋至空。在虛空中作十八變。涌沒自由。化作嬰孩小兒。形貌端正。頭上五處面如桃華。在阿闍世太子膝上。或笑或號現嬰兒態。然太子知是調達身。終日翫弄無有厭足。或嗚嗽唾。或擎其身傳左右手。太子思惟。調達神足勝彼瞿曇。能作無數變化。阿闍世日給五百釜食。隨時供養不令有乏。爾時眾多比丘。見阿闍世供給調達。具白世尊。佛告諸比丘。汝等勿貪調達供養。調達自陷亦陷他人。二俱墮罪。如芭蕉樹。愚人求實不能剋獲。竹蘆亦然。駏驉懷𨉃二命俱喪。昔有群鷲各各孚乳。鷲告其雛曰。汝若學飛懸在虛空。見地如槃慎勿上過。有隨藍風傷害於汝。頭腦支節各在異處。時雛不隨父教。飛越過量為風所吹喪命異處。汝等比丘勿興斯意。比丘當知猶如群龜。告語諸子。汝等自護莫至某處。彼有獵者備獲汝身分為五分。時諸龜子不隨其語。便至某處共相歡娛。便為獵者所獲。或有安隱還得歸者。龜問其子汝從何來。子報父母。我等相將至彼處觀。不見獵者。唯覩長綖而追我後。龜語其子。此綖逐汝由來久矣。先祖父母皆由此綖而致喪亡。諸比丘當知。猶如蠱狐晝夜伺求大便。畜獸屎糞已自食訖。復自大便。調達比丘。貪致供養亦復如是。昔大月支國。風俗常儀要當蘇煎麥食猪。時官馬駒謂其母曰。我等與王致力不計遠近。皆赴其命。然食以草芻。飲以潦水。馬告其子。汝等慎勿興此意羨彼蘇煎麥也。如是不久自當現驗。時逼節會新歲垂至。家家縛猪投於鑊湯。舉聲㘁喚。馬母告子。汝等頗憶蘇煎麥不。欲知證驗可往觀之。諸馬駒等知之審然。方知煎御情分。食草時復遇麥。護而不噉。佛說偈言。 > In the past, there was a monk named Devadatta, intelligent and widely learned. For twelve years he sat in meditation and entered samādhi without his mind shifting or changing. The twelve dhūta practices he never failed to maintain. He aroused the contemplation of impurity and comprehended inhalation and exhalation, distinguishing worldly supreme dharmas up to the peak stage one by one. The Buddhist scriptures he could recite amounted to sixty thousand \[gāthās\], more than an elephant could carry. Later, his resolve slackened and evil thoughts gradually arose; he yearned for offerings from others and became attached to worldly gain. He went to the Bhagavat, bowed his head to the Buddha's feet, stood to one side, and addressed the Buddha, saying: 'Indeed, Bhagavat, may you preach the way of psychic powers (ṛddhipāda)! When I have heard this, I shall practice it well, and having attained psychic powers, I shall travel to other regions to transform and teach everywhere.' The Bhagavat told him: 'Set aside psychic powers for now. Why not learn the four truths—impermanence, suffering, emptiness, and non-self?' At that time, the monk Devadatta formed this thought: 'The reason the Tathāgata does not preach psychic powers to me is out of fear that someone might surpass him, feeling ashamed to be inferior.' Thereupon Devadatta left the Tathāgata and went to Śāriputra to seek the way of psychic powers. Then Śāriputra said to Devadatta: 'Set that aside for now. Why not cultivate the four \[truths of\] impermanence?' Devadatta thought: 'This Śāriputra is foremost in wisdom, yet as I see him, he is like a firefly compared to the sun and moon! Among what I recite and study, none is my equal, yet even I do not yet understand the way of psychic powers—how much less could Śāriputra understand it?' He immediately left and went to Maudgalyāyana to seek the way of psychic powers. Maudgalyāyana said to him: 'Stop, stop, Devadatta! A beginner should first learn the four \[truths of\] impermanence, and then must diligently cultivate the four dhyānas; only then will you attain the way of psychic powers.' Devadatta became furious: 'This Maudgalyāyana boasts that his psychic powers are unequaled! The reason he will not give it to me is that he fears being inferior to me; if I attain it, he will lose his fame. Now I have sought the way of psychic powers everywhere, and none will teach me. My younger brother Ānanda has heard much and is widely learned, possessing all virtues; I should now go and ask him.' He said to Ānanda: 'I have heard that you well understand the way of psychic powers. Please explain it to me. Once I have attained psychic powers, I will travel to other regions to transform and teach everywhere.' Then Ānanda explained it to him. Having heard it, Devadatta went to a quiet and secluded place, concentrated his mind with single focus, proceeding from the coarse to the subtle and then rising from the subtle back to the coarse. Using his mind he lifted his body, and using his body he lifted his mind; body and mind merged, and he gradually rose from the ground—at first the height of a sesame seed, then like a walnut, gradually rising from the ground: from the ground to the couch, from the couch to the roof, and from the roof into the empty sky. In the open sky he performed the eighteen transformations, surging forth and disappearing at will. He transformed himself into an infant child, handsome in appearance, with five tufts of hair on his head and a face like a peach blossom. Sitting upon the lap of Crown Prince Ajātaśatru, he now laughed and now cried, displaying the mannerisms of a baby. Yet the prince knew it was Devadatta's body; he played with him all day without weariness, kissing and licking his spittle, or lifting his body and passing him from left hand to right hand. The prince thought: 'Devadatta's psychic powers surpass those of Gautama; he can perform countless transformations!' Ajātaśatru daily provided five hundred cauldrons of food, making offerings in season without letting him lack anything. At that time, many monks saw Ajātaśatru supplying Devadatta and reported everything to the Bhagavat. The Buddha told the monks: 'You should not covet Devadatta's offerings. Devadatta brings ruin upon himself and upon others as well; both will fall into sin. It is like the plantain tree: a foolish man seeks fruit from it but can gain nothing; the bamboo and reed are also like this; when a mule conceives, both lives are lost. In the past, there was a flock of vultures, each brooding over its young. A vulture warned its chick, saying: "When you learn to fly suspended in the sky, and you look down at the earth and see it like a plate, take care not to fly any higher! There is the Vairomba wind that will harm you, scattering your head, brain, and limbs in different places." Then the chick did not obey its father's instruction, flew beyond measure, was blown by the wind, and lost its life in scattered pieces. You monks should not give rise to such thoughts! Monks, you should know: it is like a family of turtles, whose parent told its offspring: "Protect yourselves and do not go to a certain place! There is a hunter there who will capture your bodies and cut them into five parts." Then the young turtles did not follow these words; they went to that place to amuse themselves together, and were captured by the hunter. Some of them safely managed to return. The parent turtle asked its young: "Where did you come from?" The offspring reported to their parents: "We went together to that place to see it. We saw no hunter, only a long cord chasing behind us." The turtle said to its young: "This cord has pursued you since long ago! Your ancestors and parents all perished because of this cord!" Monks, you should know: it is like a jackal that watches day and night for feces, and having eaten the dung of beasts, defecates again itself. The monk Devadatta greedily seeking offerings is also like this. In the past, in the realm of the Great Yuezhi, the custom was always to fry wheat in butter and feed it to pigs. At that time, an official foal said to its mother: "We exert our strength for the king, counting neither near nor far, answering all his commands. Yet we are fed with straw and chaff, and given muddy water to drink." The mare told her foal: "Take care not to give rise to this thought or envy their butter-fried wheat! Before long, proof will appear on its own." When the festival approached and the New Year was nearly at hand, every household bound the pigs and threw them into cauldrons of boiling water, and they cried out loudly. The mare told her foal: "Do you still remember the butter-fried wheat? If you want to know the proof, you may go and look." The foals, knowing the truth of it, then understood the nature of that fried treatment; when eating grass, even if they encountered wheat again, they took care not to eat it.' The Buddha spoke a verse: > — English (machine translation) (machine translation) - [Previous: 21.7](https://indike.org/pramana/in.bauddha.taisho.2121.21.7) - [Next: 21.9](https://indike.org/pramana/in.bauddha.taisho.2121.21.9) - [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.21.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.21.8](https://indike.org/pramana/in.bauddha.taisho.2121.21.8) · Pramāṇa