經律異相 26.24

26.24

阿闍世王白文殊師利言（普首童真經出白普首童真）唯願加恩明且屈德就我宮食。答言以足可為供養。又佛法非以衣食故。王曰。當何以施之。答言。若深入微妙其事審諦。無所染污亦無所著。亦無所疑。亦無所畏難。又念諸法亦不念有無不念去來現在竟。又不當念一切可見者皆得加哀。王曰。如所言悉法之所載無有異也。唯以身故當加哀受請。文殊言。且止。其道者非以是之故。若飲若食。若王不念有吾我壽命人。以念是者以得加哀（如此往反甚長文多不載）王大歡喜問。有幾人。舍利弗言。五百人。可悉令於宮食。還城勅辦百味之食治其殿上。施諸幢幡帷帳華蓋。以華布地悉以香薰。設五百高床。宮城市里皆悉掃除。布以華香人民奉迎。文殊如申臂頃便到東方。過八萬二千佛土。佛號常名聞。其佛字惟淨首。今現在世。有眾菩薩更無異道。其剎常轉阿惟越致法輪。其土常出三寶之聲。文殊白佛。願盡令諸。菩薩到沙呵剎土。至阿闍世所食。佛言。欲行者行（出阿闍世王經上卷）王聞。文殊師利且到從菩薩二萬二千五百人。其比丘者五百人（普首童真經云二萬二千菩薩及諸聲聞）王自念。吾正作五百人具云何供當。應時天王名曰休息心。與尊閱叉名曰金毘。俱來與王相見曰。勿恐勿懅勿以為難。曰云何不難。報言。文殊者作漚惒拘舍羅無極智慧。以功德光明具足而來。能以一飯與文殊等。若有三千大千一切人。索飯食者悉能飽之其食不盡。是二萬三千人何足為憂。文殊者其功德甚尊。而不可盡。王歡喜踊躍。將其伎樂自出奉迎俱時入宮。有一菩薩。名曰普視悉見。文殊勅三摩陀阿樓陀者。令嚴治其處可容來者。菩薩受教。四面視占則時悉辦。復有菩薩。名曰法來則得。勅令具床。於彈指頃有二萬三千床座種種莊嚴。菩薩聲聞皆悉就坐。王白文殊。所作供具甚少。願忍須臾今更辦具。答言。所作已足勿復勞意。天王毘沙門。與家室僕從悉來而謁。皆恭事左右。釋提桓因。自與大夫人。名曰首耶。及與天女。皆持名香供養。散文殊及諸菩薩比丘僧上。諸菩薩等不以華香之所轉動。梵天。自化作年少婆羅門。姝美端正。住文殊之右侍而扇之。諸梵天子。悉扇諸菩薩比丘。阿耨達龍王。在虛空中而無見者。把持貫珠垂下若幡。八味香水從貫流降。人人之前皆有垂珠。水從中出悉給所須。王念會者而不持鉢當何器食。時文殊言。菩薩者不齎鉢行。而所食處鉢自來手中。諸菩薩念鉢。鉢自飛來行伍而到。阿耨達王。皆自淨洗盛滿其水。諸龍婇女。皆擎持二萬三千鉢。授諸菩薩人人手中。文殊謂王。可分布飯食遍而不減故。文殊言。今為盡不。答言不盡。所以未盡者以有疑故。諸菩薩飯竟。擲鉢虛空行列而住。亦不墮地亦不轉搖。王復問。鉢云何住依何等。文殊言。是鉢所住如王疑所住王復言。是鉢亦無所住處。亦不在地。亦無所。依亦無處所。文殊言。如王狐疑亦無所住。諸法如鉢無所住亦無所墮。飯事既訖。王取一床座。白文殊言。願解我疑。答曰。若恒沙等佛不能為王說是狐疑。王時驚怖。從床而墮若大樹躄。摩訶迦葉謂王言。勿恐勿懼。所以者何。文殊入甚深漚惒拘舍羅。徐徐而問。王言。恒邊沙等佛不能說我之所疑。文殊言。仁者謂從心因緣而可見。王曰。不用心生故可見佛。不生死與脫持是二事作佛。吾之狐疑恒邊沙等佛所不能說。所以者何。若人言。能以塵污虛空乃能為不。若有人言。能却虛空之垢定能却不。王言不能。文殊言。佛知諸法皆若虛空。所以者何。脫於本故。亦不見諸法有本。若有說者王之狐疑非恒邊沙等佛之所能說。時王即得信忍。歡喜踊躍言。善哉善哉。解我狐疑。文殊曰。是為大疑屬所說法諸無有本何從得疑。王言。蒙此大恩而得小差。今我命盡不憂不至泥洹。文殊言。而王之所希望者是無有本。所以者何。諸法本泥洹故無所生。王則從坐起。取名㲲價直億百千撓繞文殊身。文殊身不現。㲲處於虛空中。但聞言說不見其形聞說如見。王自見疑以見諸法如所見。空中有聲謂王所見。便以㲲而與之。次坐菩薩名得上願。王復持是㲲欲奉上之。得上願言。求脫泥洹者。我不從是有所受。亦不受凡人所有。何以故。凡人者。謂有俗間事故而不受。亦不從求羅漢辟支佛者。有所受與者。無二心受者。亦無二心。故曰所受過於脫。王即以衣欲著菩薩上。忽然不現不復知處。但聞其音不見其形。說言。其所現身以衣與之。如是次第一一以衣與之皆悉不現。乃至床机坐處悉亦不現。但聞其音。言其所現者以衣與之。乃至五百聲聞皆亦不受。王熟思念。諸菩薩比丘僧悉亡。當以我衣與誰。自與中宮極大夫人。夫人時亦不現。王便以得三昧。不見諸色。亦不見女人。亦不見男子。乃至垣牆樹木室宅城郭。尚有餘念謂。有我身諸色識。悉止。復聞其音。如一切有所見當自見疑。如所見疑見一切諸法亦復如是。便取其衣還欲自著。不見其身心（說此忘相文多不載）文殊言。曾聞佛說作逆罪者當入大泥犁不。王言聞。汝自知當入泥犁不。王曰。得佛有法上生天入泥犁者不。有法安隱當至泥洹者不。文殊言無王曰。我知諸法空。所以者何。泥犁上天安隱亦復皆空。諸法無可壞敗。是故入法身。法身者亦無天上人間泥犁禽獸薜荔等。世王諸逆以淨已得是忍。王言。一切諸法悉淨無所沾污。說是語時疾得信忍（出阿闍世王經下卷又出普超三昧第二第三卷）。

King Ajātaśatru addressed Mañjuśrī (the Pu shou tongzhen jing has: addressed Pu shou tongzhen [Samantamukha Kumārabhūta]): 'I only pray that you will show favor, and tomorrow bend your virtue to visit my palace for a meal.' He answered: 'Enough has already been done to constitute an offering. Furthermore, the Buddha's Dharma does not exist for the sake of clothing or food.' The king asked: 'With what should it be offered?' He answered: 'If one enters deeply into the subtle and profound, examines the matter truly, is without contamination, without attachment, without doubt, and without fear or hesitation; and further, contemplates all phenomena while neither contemplating existence nor non-existence, nor contemplating the end of past, future, and present; and further, does not contemplate all that can be seen—then all attain favor.' The king said: 'What you say is entirely what the Dharma conveys; there is no difference. It is solely on account of this [physical] body that you should show favor and accept the invitation.' Mañjuśrī said: 'Cease for now. The practitioner does not act for the sake of this—whether food or drink. If the king does not contemplate the existence of a self, life, or person, then by contemplating this, he has already received favor.' (This exchange goes back and forth at great length; much of the text is omitted.) The king rejoiced greatly and asked: 'How many people are there?' Śāriputra said: 'Five hundred. You may bid them all eat at your palace.' The king returned to the city and ordered the preparation of foods of a hundred flavors to furnish his palace hall. He set up banners, pennants, canopies, and curtains, spread flowers upon the ground, and perfumed it all with incense. He arranged five hundred high couches. The palaces, streets, and markets were all swept clean, strewn with flowers and incense, and the people came out to welcome them. Mañjuśrī, in the time it takes to bend an arm, reached the east, crossing eighty-two thousand Buddha-lands. That Buddha's title is Chang Mingwen (Ever-Renowned), his name is Weijing Shou (Vimalapraśāntamukha), and he is presently existing in the world. He was accompanied by a host of bodhisattvas, with no other path. In that land the wheel of the non-retrogressing Dharma (avaivartika-dharmacakra) is constantly turned, and the sound of the Three Jewels constantly issues forth. Mañjuśrī addressed the Buddha: 'I pray that all the bodhisattvas may be sent to the Sahā world to attend King Ajātaśatru's meal.' The Buddha said: 'Those who wish to go may go.' (From the first fascicle of the Ajātaśatru-rāja-sūtra.) The king heard that Mañjuśrī was about to arrive accompanied by 22,500 bodhisattvas and 500 monks (the Pu shou tongzhen jing says twenty-two thousand bodhisattvas and all the śrāvakas). The king thought to himself: 'I have prepared provisions for only five hundred people; how can I manage to provide for them?' Thereupon, a heavenly king named Xiuxixin (Resting Mind) and an honored yakṣa named Jinbī came together to meet the king, saying: 'Do not be alarmed, do not be panicked, do not consider it difficult.' He asked: 'How is it not difficult?' They replied: 'Mañjuśrī has cultivated upāyakauśalya (skill-in-means) and boundless wisdom, and arrives fully endowed with the light of merit. He can take a single portion of food, and it is equal to Mañjuśrī's [own vastness]. If all the people of a trichiliocosm were to seek food and drink, he could satisfy them all and the food would not be exhausted. Why worry about these twenty-three thousand people? Mañjuśrī's merit is exceedingly exalted and inexhaustible.' The king leapt for joy, brought his musicians, went out in person to welcome them, and entered the palace together with them. There was a bodhisattva named Pushi Xijian (Universal Vision Who Sees All). Mañjuśrī commanded Samathārutha to adorn and prepare the place so that it could accommodate all who were coming. The bodhisattva received the instruction, looked around in the four directions, and immediately everything was prepared. There was another bodhisattva named Falai Zede (Obtained as the Dharma Comes), who was commanded to prepare couches. In the snap of a finger, there were twenty-three thousand couches and seats, decorated in diverse ways. The bodhisattvas and śrāvakas all took their seats. The king addressed Mañjuśrī: 'The provisions I have made are very few. I pray you will bear with me for a moment while I prepare more.' He replied: 'What has been prepared is already sufficient; do not trouble your mind any further.' The Heavenly King Vaiśravaṇa, along with his family, servants, and attendants, all came to pay homage and reverently attended to the left and right. Śakra Devānām Indra, together with his chief consort named Shouye and heavenly maidens, all held famous fragrances to make offerings, scattering them over Mañjuśrī and the host of bodhisattvas and monks. The bodhisattvas and others were not moved by the flowers and perfumes. Brahmā transformed himself into a youthful brāhmaṇa, exquisite and handsome, who stood to Mañjuśrī's right, attending him and fanning him. The sons of Brahmā all fanned the bodhisattvas and monks. The Nāga King Anavatapta, remaining invisible in the sky, held strings of pearls hanging down like banners. Fragrant water of eight flavors flowed down along the strings. In front of each person hung pearls, with water issuing from them to supply all necessities. The king thought: 'Those who have assembled do not hold alms-bowls; from what vessels will they eat?' At that time, Mañjuśrī said: 'Bodhisattvas do not carry bowls as they travel; at the place where they eat, bowls naturally come into their hands.' When the bodhisattvas thought of bowls, the bowls spontaneously flew through the air, arriving in ranks. King Anavatapta washed them all clean and filled them to the brim with water. The nāga maidens held up the twenty-three thousand bowls and placed them into the hands of each bodhisattva. Mañjuśrī said to the king: 'You may distribute the food; it will reach everywhere without diminishing.' Then Mañjuśrī asked: 'Is it finished now?' He answered: 'It is not finished. The reason it is not yet finished is that there is still doubt.' When the bodhisattvas had finished eating, they threw their bowls into the empty sky, where they remained hovering in rows, neither falling to the ground nor shaking. The king again asked: 'How do the bowls abide, and upon what do they rely?' Mañjuśrī said: 'The abiding of these bowls is like the abiding of the king's doubts.' The king said again: 'These bowls have no place of abiding; they are not on the ground, they rely on nothing, and they have no location.' Mañjuśrī said: 'Just as the king's doubts have no abiding, all phenomena are like these bowls: they neither abide nor fall.' The meal being concluded, the king took a seat and addressed Mañjuśrī: 'I pray you will resolve my doubts.' He replied: 'Even Buddhas equal to the sands of the Ganges could not explain these doubts for the king.' The king was terrified and fell from his seat like a great falling tree. Mahākāśyapa said to the king: 'Do not be afraid, do not be terrified. Why? Mañjuśrī has entered profound upāyakauśalya. Inquire gently.' The king said: 'Buddhas equal to the sands of the Ganges cannot explain what I doubt.' Mañjuśrī said: 'Do you, worthy one, maintain that it can be seen from mental causes and conditions?' The king said: 'One does not employ mental arising to see the Buddha; it is not through [the duality of] saṃsāra and liberation—taking these two things—that one becomes a Buddha. My doubts cannot be explained by Buddhas equal to the sands of the Ganges. Why? If someone were to say, "Can one defile empty space with dust?" could they do it?' 'No.' 'If someone were to say, "Can one remove the defilements of empty space?" could they certainly remove them?' The king said: 'They could not.' Mañjuśrī said: 'The Buddhas know that all phenomena are like empty space. Why? Because they are free from an origin, nor do they see phenomena as having an origin. If someone were to speak of it, the king's doubts are not something that Buddhas equal to the sands of the Ganges could explain.' At that moment, the king attained receptive patience (kṣānti). Leaping with joy, he said: 'Excellent, excellent! You have resolved my doubts.' Mañjuśrī said: 'This is a great doubt. In the Dharma just explained, phenomena have no origin; from whence could doubt arise?' The king said: 'Through this great favor, I have found a slight respite. Now, when my life ends, I have no fear of not reaching nirvāṇa.' Mañjuśrī said: 'What the king hopes for has no origin. Why? Because phenomena are originally nirvāṇa, and therefore nothing is produced.' The king then rose from his seat, took fine cotton cloth worth hundreds of thousands of millions, and draped it around Mañjuśrī's body. Mañjuśrī's body became invisible, and the cotton cloth hung in empty space. The king heard speech but could not see his form; hearing the speech was like seeing him. The king himself saw his doubts and thereby saw all phenomena as they are seen. A voice in the sky addressed what the king saw, and he then gave the cloth to it. The bodhisattva seated next was named De Shangyuan (Attainer of the Highest Vow). The king again held up this cloth, wishing to present it to him. De Shangyuan said: 'As for those who seek liberation and nirvāṇa, I do not accept anything from them, nor do I accept what belongs to ordinary people. Why? Because ordinary people are entangled in worldly matters, I do not accept it. Nor do I accept anything from those seeking the state of an arhat or pratyekabuddha. The giver has no dual mind, and the receiver also has no dual mind; therefore it is said that what is received transcends liberation.' The king then wished to place the robe upon the bodhisattva, but suddenly he became invisible and his whereabouts were no longer known. He only heard his voice, without seeing his form, saying: 'Offer the robe to the body that is manifested.' In this manner, one by one, he offered the robe, and all became invisible; even the couches, tables, and seats all became invisible. He only heard their voices, saying: 'Offer the robe to what is manifested.' Even the five hundred śrāvakas would not accept it. The king thought deeply: 'The bodhisattvas and the saṃgha of monks are all gone. To whom shall I give my robe?' He went to give it to his chief queen in the inner palace, but the queen also became invisible at that time. The king then attained samādhi, seeing no forms, seeing neither woman nor man, and seeing neither walls, trees, rooms, houses, nor city fortifications. He still retained a lingering thought, thinking: 'There is my body.' All perception of forms ceased. Again he heard the voice: 'Just as everything seen is observed, you should observe your own doubts. As your doubts are seen, all phenomena are seen likewise.' He then took the robe, intending to put it back on himself, but he could see neither his body nor his mind. (Explaining this state of forgetting marks is extensive; much of the text is omitted.) Mañjuśrī said: 'Have you ever heard the Buddha say that those who commit heinous crimes will enter the great hells?' The king said: 'I have.' 'Do you yourself know whether you will enter hell?' The king said: 'In the Buddha's attainment of Dharma, is there any dharma that ascends to heaven or enters hell? Is there any dharma that peacefully reaches nirvāṇa?' Mañjuśrī said: 'There is none.' The king said: 'I know that all phenomena are empty. Why? Hells, ascending to heaven, and peace are all likewise empty. Phenomena cannot be destroyed; therefore, one enters the Dharmakāya. In the Dharmakāya, there is neither heaven nor the human realm, neither hells, beasts, nor pretas.' The king's various heinous offenses having been purified, he attained this receptive patience. The king said: 'All phenomena are completely pure, without any defilement.' When these words were spoken, he swiftly attained the receptive patience of faith (From the lower fascicle of the Ajātaśatru-rāja-sūtra, and also from the second and third fascicles of the Puchao sanmei jing [Ajātaśatrukaukṛtyavinodana-sūtra]).