[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) › 23.22 # 經律異相 23.22 經律異相 23.22 - **Language:** Classical Chinese ### [23.22](https://indike.org/pramana/in.bauddha.taisho.2121.23.22) 須達長者有一老母。名毘低羅。勤謹家業掌執庫藏一切委之。須達長者。請佛及僧供給所須。看病比丘多所求索。老母慳貪瞋佛法僧。而作是言。我家長者愚癡迷惑。受沙門術求乞無厭何道之有。作是語已復發惡願。何時當得不聞佛法僧名。末利夫人聞之。而作是言。云何須達如好蓮華。而立四毒蛇。即勅須達。遣汝婦來。婦到。語言。汝家老婢。惡口誹謗何不驅擯。婦言。佛出多所潤益。何況老婢。夫人聞已心大歡喜。我欲請佛。汝遣婢來。明日佛到。長者遣婢。持滿瓶金摩尼珠蓋。勸助王家供養眾僧。時佛入門。老婢見已心生不喜。即時欲退從狗竇出。狗竇及四方小巷一時閉塞。唯正路開。老母覆面以扇。佛在其前。令扇如鏡無所障礙。迴頭四顧悉皆見佛。低頭伏地及手十指皆化為佛。老母見佛及諸譬喻。除却八十萬億。雖不起信猶能却生死之罪。佛見身異。婢走還家入木籠中。白㲲纏頭畏復見佛。佛言。此婢罪重於佛無緣。羅睺羅與其有大緣。當令化之。時羅睺羅承佛威神。入如意定。化身作轉輪聖王。千二百五十比丘化為千子。阿難為典藏臣。難陀為主兵臣。七寶四兵皆悉具足。時金輪寶在虛空中。乘蓮華臺。徑往須達大長者家。夜叉唱言。聖王出世。擯諸惡人。宣揚善法。老母聞已心大歡喜。聖王出者有如意珠。無所求索此當可言。爾時聖王撞鍾鳴鼓乘大寶輿。至須達家。老母見已甚大歡喜。聖王出世多所潤益識別善惡必當不為。沙門所惑從木籠出。敬禮聖王。聖王即遣主寶藏臣。往至女所告。姊妹汝宿有福應。王者相聖王。今者欲以姊妹為玉女寶。老母白言。我身卑賤猶如糞穢。聖王顧問喜慶無量。何所堪任應玉女寶。若見念者。勅我大家。放我令脫。所賜已多。爾時聖王。告須達言。卿家老女眾相巍巍。吾今欲以充玉女寶。須達白言。唯命是從。願上大王。老婢聞放喜悅非恒。聖王即便以如意珠照耀女面令女自見。如玉女寶。倍大歡喜。而作是言。諸沙門等高談大語。自言有道無一効驗。聖王出世弘利處多。令我老弊如玉女寶。作是語已五體投地禮於聖王。時典藏臣。宣王優令。開十善法。女聞十善心大歡喜。即作是言。聖王所說。義無不善。為王作禮悔過自責。心既調伏。時羅睺羅還復本身。老母舉頭。見千二百五十比丘。即作此言佛法清淨不捨眾生。如我弊惡猶尚化度。作是語已。求受五戒。時羅睺羅。為說三歸受五戒法。母聞此法。未舉頭頃成須陀洹。時羅睺羅。將此老母詣祇陀林。到已見佛。歡喜合掌作禮懺悔。求佛出家。佛告羅睺汝將此母詣憍曇彌。未至中間。羅睺羅。為說苦空非常無我等法。老母聞已。頭髮自落成比丘尼。三明六通具八解脫。波斯匿王。末利夫人。心大歡喜白言。世尊。如此老母。宿有何罪。復何福慶。得羅漢道。佛告。大王。過去劫時。有佛世尊。名寶蓋燈王。彼佛滅後於像法中。王名雜寶花光。其王有子。名曰快見。求欲出家。父即聽許。王子到僧坊中。求欲出家。時有比丘。聰明多智深解實相。受為弟子。復有比丘。名德花光。善說法要誘進初學。王子比丘雖復出家。猶懷憍慢。和上為說甚深妙法般若波羅蜜大空之義。王子聞已謬解邪說。比丘滅後即作此言。我大和上空無智慧。但能讚歎虛無空事。願我後生不樂見也。我阿闍梨智慧辯才願於此生為善知識。王子比丘作是語已。法說非法非法說法。教諸徒眾。皆行邪見。雖持禁戒威儀不缺。以謬解故命終之後。如射箭頃墮阿鼻獄。八十億劫恒受大苦。出為貧賤人。聾癡無目。為人婢使。爾時和上即我身是。時阿闍梨者羅睺羅是。王子比丘此老母是（出觀佛三昧經第六卷）。 > The elder Sudatta had an elderly mother\[-like servant\] named Vairātī, who diligently managed the household affairs and was entrusted with the treasury and everything. The elder Sudatta invited the Buddha and the Saṅgha and provided for their needs. When sick bhikṣus made many requests, the old woman was stingy and greedy, grew furious at the Buddha, Dharma, and Saṅgha, and said: “The elder of our house is foolish and deluded. He falls for the śramaṇas' tricks; they beg insatiably—what path could they possess?” Having spoken thus, she made an evil vow: “When will I ever be able to not hear the names of the Buddha, Dharma, and Saṅgha?” When Queen Mallikā heard of this, she said: “Why is it that Sudatta is like a fine lotus flower yet harbors four poisonous snakes?” She immediately ordered Sudatta: “Send your wife here.” When the wife arrived, \[the Queen\] told her: “The old servant of your house utters evil speech and slander; why not drive her out?” The wife replied: “The Buddha's appearance in the world brings vast moisture and benefit; how much more so for an old servant!” When the Queen heard this, her heart was filled with great joy, and she said: “I wish to invite the Buddha; send your servant to attend.” The next day, when the Buddha arrived, the elder sent the servant holding a jar filled with gold, capped with mani jewels, to assist the royal house in making offerings to the congregation of monks. When the Buddha entered the gate, the old servant saw him and felt displeasure in her heart; she immediately wished to withdraw and escape through the dog-hole. But the dog-hole and the small alleyways on all four sides were blocked at once; only the main road remained open. The old woman covered her face with a fan. The Buddha stood before her and caused the fan to become like a mirror, without any obstruction. When she turned her head and looked around in all four directions, she saw the Buddha everywhere. When she lowered her head and prostrated to the ground, even from the ten fingers of her hands the Buddha was manifested. When the old woman saw the Buddha and these diverse manifestations, she eliminated eighty hundred thousand koṭis \[of kalpas of sins\]. Although faith did not arise in her, she was still able to dispel the sins of birth and death. The Buddha saw that she manifested differently: the servant ran back home, crawled into a wooden cage, and wrapped her head in white cotton cloth, fearing to see the Buddha again. The Buddha said: “This servant’s sins are heavy, and she lacks affinity with the Buddha. Rāhula has great affinity with her; he should be directed to convert her.” At that time, Rāhula, relying on the Buddha’s spiritual power, entered the samādhi of wish-fulfillment and transformed his body into a wheel-turning sage king. The one thousand two hundred and fifty bhikṣus were transformed into a thousand sons; Ānanda became the minister of the treasury; Nanda became the minister of arms; the seven treasures and the fourfold army were all fully provided. The golden wheel treasure rested in the empty sky, riding on a lotus platform, heading straight for the house of the great elder Sudatta. A yakṣa proclaimed: “The sage king has appeared in the world, expelling all evil people and proclaiming the wholesome Dharma!” When the old woman heard this, her heart was filled with great joy: “The sage king who has appeared possesses a wish-fulfilling jewel; he seeks nothing from others. To him I can speak!” At that time, the sage king struck bells and beat drums, riding a great jeweled carriage, and arrived at Sudatta’s house. When the old woman saw him, she was exceedingly joyful: “The sage king's appearance brings much benefit; he discerns good and evil and certainly will not be deluded by the śramaṇas.” She came out of the wooden cage and paid homage to the sage king. The sage king at once dispatched the minister in charge of the treasury to go to the woman and announce: “Sister, you possess past merit that corresponds to the marks of royalty. The sage king now wishes to take you, sister, as his woman-treasure.” The old woman addressed him: “My person is lowly and base, just like filth. The sage king condescends to regard me, which brings immeasurable joy and celebration. How could I be worthy of being the woman-treasure? If he has pity on me, let him command my master to release me and set me free; that would already be a great gift.” At that time, the sage king addressed Sudatta, saying: “The elderly woman of your household possesses majestic features; I now wish to have her serve as the woman-treasure.” Sudatta replied: “I obey only your command; I wish to offer her to the Great King.” When the old servant heard she was freed, her delight was extraordinary. The sage king then illuminated the woman’s face with the wish-fulfilling jewel, causing her to see herself as the woman-treasure. Her joy was doubled, and she said: “Those śramaṇas talk loftily and speak grandly, claiming to possess the path, yet there is not a single proof! The sage king has appeared in the world with manifold benefits; he has made an old and decrepit woman like me into the woman-treasure!” Having spoken thus, she threw her five limbs to the ground and bowed to the sage king. Then the minister of the treasury proclaimed the king’s gracious decree and unfolded the teachings of the ten wholesome deeds. When the woman heard the ten wholesome deeds, her heart was overjoyed, and she said: “What the sage king has spoken contains nothing that is not good.” She bowed to the king, repented, and blamed herself. Once her mind was tamed, Rāhula resumed his original form. The old woman lifted her head and saw the one thousand two hundred and fifty bhikṣus. She immediately said: “The Buddha’s Dharma is pure; he does not abandon sentient beings. Even someone decrepit and vile like me was still converted and delivered!” Having spoken thus, she sought to receive the five precepts. Rāhula then explained the three refuges and conferred the five precepts on her. Upon hearing this teaching, before she had even raised her head, she became a srotāpanna. Then Rāhula led this old woman to the Jeta Grove. Having arrived, she saw the Buddha, and with joyful, joined palms bowed in repentance, begging the Buddha to let her renounce the world. The Buddha told Rāhula: “Take this woman to Gautamī.” While on the way, Rāhula explained to her the teachings on suffering, emptiness, impermanence, non-self, and the like. Upon hearing them, the old woman’s hair fell out on its own, and she became a bhikṣuṇī, equipped with the three knowledges, the six supernormal powers, and the eight liberations. King Prasenajit and Queen Mallikā rejoiced greatly and said: “Bhagavat, what past sin did this old woman have, and what auspicious merit, that she could attain the path of an arhat?” The Buddha told the Great King: “In a kalpa long ago, there was a Buddha, a Bhagavat named Jewel-Canopy Lamp King. After that Buddha’s demise, during the semblance Dharma, there was a king named Variegated Jewel Flower Light. That king had a son named Kṣemadarśin, who sought to renounce household life, and his father granted permission. The prince went to the monastery seeking to renounce household life. At that time, there was a bhikṣu, intelligent and of great wisdom, who deeply understood the true nature of reality; he accepted him as his disciple. There was also a bhikṣu named Virtue Flower Light, skilled in expounding the essentials of the Dharma to attract and advance beginners. Although the prince bhikṣu had renounced household life, he still harbored arrogance. His preceptor explained to him the profound, wondrous Dharma of the Prajñāpāramitā and the meaning of great emptiness. When the prince heard it, he misunderstood it and explained it perversely. After the bhikṣu passed away, the prince said: ‘My great preceptor was completely devoid of wisdom; he could only praise illusory, empty matters. May I never wish to see him in future lives! May my ācārya, who has wisdom and eloquence, be my virtuous friend in life after life!’ Having spoken thus, the prince bhikṣu declared the Dharma to be non-Dharma and non-Dharma to be Dharma, teaching all his followers to practice wrong views. Although he observed the prohibitive precepts and his deportment was flawless, because of his mistaken understanding, upon the end of his life he fell into the Avīci hell as swiftly as an arrow flies, constantly enduring great torment for eighty hundred million kalpas. When he emerged, he became a poor and lowly person, deaf, foolish, and sightless, serving as a slave to others. The preceptor of that time was none other than myself; the ācārya was Rāhula; and the prince bhikṣu was this old woman. (Extracted from fascicle 6 of the Guanfo sanmei jing.)” > — English (machine translation) (machine translation) - [Previous: 23.21](https://indike.org/pramana/in.bauddha.taisho.2121.23.21) - [Next: 23.23](https://indike.org/pramana/in.bauddha.taisho.2121.23.23) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.2121.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.23.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.23.22](https://indike.org/pramana/in.bauddha.taisho.2121.23.22) · Pramāṇa