經律異相 3.20

3.20

須達多白佛言。舍衛城中人多信邪。如來大慈唯願顧臨到舍衛城。佛言。彼無精舍云何得去。須達言。弟子營起願見聽許。世尊默然。願遣舍利弗指授摸則。即命共往案行周遍無可意處。唯太子祇陀園其地平正林樹欝茂遠近得中。須達以白太子。太子笑言。欲用遊戲。慇懃再三。太子言。若能以黃金布地令間無空者便當相與。須達曰。諾謹隨其價。太子祇陀言。我戲語耳。須達言。太子不應妄語即共興訟。時首陀會天化作一人下為評詳言。夫太子法不應妄語。價既已決。不宜中悔。遂斷與之。便使人象負金出。八十頃中。須臾欲滿。殘餘少地（雜阿含經云五百步）須達思惟。何藏金足。祇陀問言。嫌貴置之。答曰不也。祇陀念言。佛必大德乃使斯人輕寶乃爾。即教語須達園地屬卿。樹林屬我。我自上佛（經云我自為佛造立門樓常使如來經行出入）便就施功。六師聞之往白國王。長者須達買祇陀園欲為瞿曇興立精舍。聽我徒眾與共斠術。沙門得勝便聽起立。若其不如不得起也。王召須達而問之言。今此六師云。卿買園欲為瞿曇起立精舍。求共沙門弟子。斠其伎術。若得勝者聽立精舍。苟其不如便不得起。須達歸家著垢膩衣愁惱不樂。時舍利弗明日時到著衣持鉢至須達家。即問之曰。何故不樂。須達具答。此六師輩出家來久精誠有素所學伎術無能及者。我今知尊人伎藝能與斠不。舍利弗言。正使此輩六師之眾。滿閻浮提數如竹林。不能動吾足上一毛。欲斠何等自恣聽之。須達歡喜更著新衣沐浴香水等。即往白王。我以問之恣聽其意。王告六師。今聽汝等共沙門斠術。六師宣告國人。却後七日當於城外與沙門斠術。舍衛國中十八億人。時彼國法擊鼓會眾。若擊銅鼓八億人集。若打銀鼓十四億人集。若振金鼓一切皆集。七日期滿至平博處椎擊金鼓。一切都集。六師徒眾有三億人。是時人民悉為國王及其六師敷施高座。爾時須達為舍利弗而施高座。時舍利弗在一樹下入諸禪定。而作是念。此會大眾習邪來久憍慢自高草芥群生當以何德而降伏之。思惟是已即立誓言。若我無數劫中慈孝父母敬尚沙門婆羅門者。我初入會一切大眾為我作禮。六師見眾已集而舍利弗獨未來到。便白王言。瞿曇弟子自知無術。眾會既集怖畏不來。王告須達。斠時已到。佛弟子宜來談論。時須達至舍利弗所長跪白言。大德大眾已集。願來詣會。時舍利弗從禪定起。更正衣服。以尼師檀著左肩上。徐詳而步如師子王往詣大眾。是時眾人及諸六師忽然起立如風靡草不覺作禮。時舍利弗便昇須達所敷之座。六師眾中有一弟子名勞度差。善知幻術。於大眾前呪作一樹。自然長廣蔭覆眾會枝葉欝茂華果各異。眾人咸言。此變乃是勞度差所作。時舍利弗便以神力作旋嵐風。吹拔樹根倒著於地碎為微塵。眾人皆言舍利弗勝。復呪作一池。其池四邊面皆以七寶。池水之中生種種華。舍利弗又化作一大六牙白象。其一牙上有七蓮華。一一華上有七玉女。其象徐詳往詣池邊。并唅其水池即時滅。復作一山。七寶莊嚴眾池樹木華果茂盛。舍利弗又化作金剛力士。以金剛杵遙用指之。山即破壞無有遺餘。復作一龍身有十頭。於虛空中雨種種寶。雷電振地驚動大眾。舍利弗又化作一金翅鳥王。擘裂噉之。復作一牛。身體高大肥壯多力麁脚利角跑地大吼𩣺突來前。舍利弗又化作師子。分裂食之。復變其身作夜叉鬼。形體長大頭上火燃。目赤如血四牙長利口目出火騰躍奔起。時舍利弗自化身作毘沙門王。夜叉恐怖即欲退走四面火起無有去處。唯舍利弗邊涼冷無火。即時屈伏五體投地。求哀脫命辱心已生火即還滅。眾咸唱言。舍利弗勝。勞度差不如。時舍利弗身昇虛空現四威儀作十八變。作是變已還攝神足坐其本座。時會大眾見其神力咸懷歡喜。時舍利弗即為說法隨其福行各得道迹。六師徒眾三億弟子於舍利弗所出家學道。長者須達共舍利弗往圖精舍。手捉繩頭。時舍利弗欣然含笑。須達問言。尊人何笑。答曰。汝始於此經營地。而六欲天中宮殿已成。即借道眼須達悉見。問舍利弗。是六欲天何處最樂。舍利弗言。第四天中少欲知足。恒有一生補處菩薩。來生其中法訓不絕。須達言曰。我正當生第四天中。出言已竟餘宮悉滅。復更捉繩。時舍利弗慘然憂色。即問尊者何故憂色。答言。汝今見此地中蟻子不耶。汝於過去毘婆尸佛。亦於此地為彼世尊起立精舍。而此蟻子猶在此中生。乃至迦葉佛時亦復如是。九十一劫受一種身。起立精舍為佛作窟。以妙栴檀用為香泥。別房住止千二百處。凡百二十處別打揵稚竟。即白王。唯願大王遣使請佛。王即遣使詣王舍城請佛及僧。唯願世尊臨赴舍衛。佛與四眾前後圍繞。放大光明震動天地至舍衛國。所經客舍悉於中止。道次度人無有限量。漸漸來近舍衛城邊。一切大集持諸供具迎待世尊。世尊到國放大光明遍照三千大千世界。足指按地。地皆震動。城中伎樂不鼓自鳴。盲視聾聽啞語僂伸。癃𭼨拘癖皆得具足。一切人民男女大小覩斯瑞應。歡喜踊躍來至佛所。十八億人都悉集聚。爾時世尊隨病投藥為說妙法。各得道迹（出賢愚經第十卷雜阿含涅槃中中本起諸律多同）。

Sudatta addressed the Buddha, saying, “The people in the city of Śrāvastī mostly believe in false views. Out of the Tathāgata’s great compassion, I pray only that you graciously condescend to come to the city of Śrāvastī.” The Buddha said, “There is no monastery there; how could I go?” Sudatta said, “Your disciple will manage the construction; I pray you grant permission.” The Bhagavat remained silent. [Sudatta said,] “I pray you dispatch Śāriputra to instruct and measure the layout.” [The Buddha] then ordered them to go together. They surveyed everywhere, but there was no pleasing place; only Prince Jeta’s park had ground that was level and even, its trees lush and verdant, and its distance neither too far nor too near. Sudatta reported this to the prince. The prince laughed and said, “I intend to use it for amusement.” [Sudatta] earnestly besought him repeatedly. The prince said, “If you can cover the ground with yellow gold so that no space is left empty between, I will give it to you.” Sudatta said, “Agreed; I shall strictly comply with that price.” Prince Jeta said, “I was only joking.” Sudatta said, “A prince ought not speak falsely.” They then went to litigation. At that time, a deity from the Śuddhāvāsa heaven transformed into a man and descended to arbitrate, saying, “The law of princes does not allow false speech. Since the price was already agreed upon, you should not regret it midway.” He thereupon adjudicated that it be given to him. [Sudatta] then sent men and elephants bearing gold out [to the park]. Within the eighty qing of land, it was about to be filled in an instant, with only a small area of ground remaining (the Saṃyuktāgama says five hundred paces). Sudatta pondered which treasury had enough gold. Jeta asked, “Do you think it too expensive and wish to stop?” He answered, “No.” Jeta thought to himself, “The Buddha must possess great virtue to make this man hold treasure so lightly in this manner.” He then instructed and told Sudatta, “The ground of the park belongs to you; the grove of trees belongs to me. I will offer it to the Buddha myself.” (A sūtra says: “I myself shall build a gatehouse for the Buddha, constantly letting the Tathāgata walk back and forth through it.”) Work was then begun. When the six masters heard of this, they went and addressed the king, “The elder Sudatta has bought Jeta’s park, wishing to erect a monastery for Gautama. Permit our followers to compete in magical arts with them. If the śramaṇa wins, then permit the erection; if he is inferior, it may not be erected.” The king summoned Sudatta and questioned him, saying, “Now these six masters say: ‘You bought the park wishing to erect a monastery for Gautama; we ask to compete in arts with the śramaṇa’s disciples. If they win, permit the monastery to be built; if they are inferior, it may not be erected.’” Sudatta returned home wearing soiled clothes, sorrowful and unhappy. The next day, when the time arrived, Śāriputra put on his robe, took his bowl, and went to Sudatta’s house. He then asked him, “Why are you unhappy?” Sudatta answered fully, “These six masters have been renouncers for a long time; their devotion is seasoned and no one can equal the arts they have learned. May I now know whether your arts can compete with them?” Śāriputra said, “Even if these six masters’ followers filled Jambudvīpa, as numerous as a bamboo grove, they could not move a single hair on my foot. Whatever they wish to compete in, let them do as they please.” Sudatta rejoiced, changed into fresh clothes, bathed in perfumed water, and so on. He went at once to inform the king, “I have asked him; let them do as they please.” The king told the six masters, “I now permit you to compete in arts with the śramaṇa.” The six masters proclaimed to the people of the country, “Seven days from now, we will compete in arts with the śramaṇa outside the city.” In the country of Śrāvastī there were 1.8 billion people. According to the law of that country at the time, drums were struck to assemble the multitude: if the bronze drum was struck, eight hundred million gathered; if the silver drum was beaten, 1.4 billion gathered; if the gold drum was sounded, everyone gathered. When the seven-day period was complete, they went to a flat and broad place and struck the gold drum; everyone gathered completely. The followers of the six masters numbered three hundred million. At that time, the people arranged high seats for the king and his six masters. Then Sudatta arranged a high seat for Śāriputra. At that time, Śāriputra sat under a tree and entered various samādhis. He then thought, “The great assembly here has practiced false views for a long time, arrogant and conceited, treating all living beings as mere straw. With what virtue should I subdue them?” Having reflected thus, he made a vow: “If I have shown filial affection to my parents and revered śramaṇas and brāhmaṇas over countless kalpas, then when I first enter the assembly, the entire multitude will pay homage to me.” Seeing that the assembly had already gathered while Śāriputra alone had not yet arrived, the six masters addressed the king, “Gautama’s disciple knows that he lacks arts; now that the assembly has gathered, he is frightened and will not come.” The king told Sudatta, “The time for the competition has arrived; the Buddha’s disciple should come to debate.” Then Sudatta went to Śāriputra’s place, knelt on both knees, and said, “O Virtuous One, the great assembly has gathered; please come to the meeting.” Then Śāriputra arose from samādhi, adjusted his robes, placed his niṣīdāna on his left shoulder, and walked with slow, dignified steps like a lion king toward the great assembly. At that time, the multitude and the six masters suddenly stood up like grass bending before the wind, paying homage unconsciously. Then Śāriputra ascended the seat arranged by Sudatta. Among the disciples of the six masters was one named Raudrākṣa, who was skilled in illusionist arts. Before the great assembly, he chanted a spell and created a tree. It naturally grew broad, overshadowing the assembly, with dense branches and foliage, and diverse flowers and fruits. Everyone said, “This transformation was made by Raudrākṣa.” Then Śāriputra, using supernatural power, produced a vairambha wind, which blew up the tree’s roots, threw it to the ground, and pulverized it into fine dust. Everyone said that Śāriputra was victorious. [Raudrākṣa] again chanted a spell to create a pond, all four sides of which were adorned with the seven treasures, and various flowers grew in the pond’s water. Śāriputra again magically created a great six-tusked white elephant; on each tusk were seven lotus flowers, and on each flower were seven jade maidens. The elephant walked slowly to the edge of the pond and drank up all its water, so that the pond vanished immediately. [Raudrākṣa] again created a mountain adorned with the seven treasures, with numerous ponds, trees, flowers, and fruits flourishing luxuriantly. Śāriputra again magically created a vajra-wielding warrior, who pointed at it from afar with a vajra club; the mountain was instantly destroyed without anything remaining. [Raudrākṣa] again created a dragon with ten heads, which rained down various treasures in the sky, with thunder and lightning shaking the earth, startling the great assembly. Śāriputra again magically created a garuḍa king, who tore it apart and devoured it. [Raudrākṣa] again created an ox, tall, large, fat, sturdy, and powerful, with thick legs and sharp horns, pawing the earth, bellowing loudly, and charging forward furiously. Śāriputra again magically created a lion, who ripped it apart and ate it. [Raudrākṣa] again transformed his body into a yakṣa demon, towering in form, with fire burning atop its head, eyes red like blood, four long and sharp tusks, and fire bursting from its mouth and eyes, leaping and bounding forth. At that time, Śāriputra transformed his own body into King Vaiśravaṇa. The yakṣa was terrified and wanted to retreat, but fire arose on all four sides, leaving him no way out; only beside Śāriputra was it cool and devoid of fire. He immediately submitted, casting his five limbs to the ground and begging for mercy to spare his life; once the sense of humiliation arose in his mind, the fire went out. Everyone cried out, “Śāriputra is victorious! Raudrākṣa is inferior!” Then Śāriputra ascended into the air, manifested the four postures, and performed the eighteen transformations. Having performed these transformations, he withdrew his supernatural power and sat upon his original seat. Seeing his supernatural power, the assembly at that time all rejoiced. Then Śāriputra expounded the Dharma for them; following their meritorious practices, each attained the fruits of the path. The three hundred million disciples of the six masters renounced the household life and studied the path under Śāriputra. The elder Sudatta went with Śāriputra to mark out the monastery, holding the end of a measuring cord in his hand. Then Śāriputra smiled joyfully. Sudatta asked, “Virtuous One, why are you smiling?” He answered, “You have only just begun to prepare the ground here, yet your palaces in the six heavens of the desire realm are already accomplished.” He then lent him the eye of the path, and Sudatta saw them all. He asked Śāriputra, “Among these six heavens of the desire realm, which place is the most delightful?” Śāriputra said, “In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva in his final lifetime who comes to be born there, and the teaching of the Dharma never ceases.” Sudatta said, “I shall be born precisely in the fourth heaven.” As soon as he uttered these words, the other palaces vanished. He grasped the cord again. Then Śāriputra had a sad and sorrowful expression. [Sudatta] immediately asked the Venerable One, “Why do you look sorrowful?” He answered, “Do you see these ants on the ground? Under the past Buddha Vipaśyin, you also built a monastery for that Bhagavat on this ground, yet these ants were already born here. Even up to the time of Kāśyapa Buddha, it was likewise. For ninety-one kalpas they have received the same kind of body.” They erected the monastery, making cells for the Buddha, using fine sandalwood as scented plaster. There were one thousand two hundred separate living quarters. In all, ghaṇṭās were struck separately in one hundred and twenty places. When it was finished, he addressed the king, “I pray only that the Great King dispatch an envoy to invite the Buddha.” The king immediately dispatched an envoy to Rājagṛha to invite the Buddha and the saṅgha: “We pray only that the Bhagavat graciously come to Śrāvastī.” Surrounded before and behind by the fourfold assembly, emitting a great light and shaking heaven and earth, the Buddha arrived in the country of Śrāvastī. Wherever there were inns along the way, he stayed in them, delivering boundless numbers of people along the road. Gradually approaching the outskirts of Śrāvastī, all gathered in a great crowd holding various offerings to welcome the Bhagavat. When the Bhagavat arrived in the country, he emitted a great light that illuminated the trichiliocosm. He pressed his toe to the ground, and the earth shook. The musical instruments in the city sounded on their own without being beaten. The blind saw, the deaf heard, the mute spoke, the hunchbacked straightened, and the paralyzed and crippled all became whole. All the people, men and women, young and old, witnessed these auspicious omens, leaped with joy, and came to the Buddha’s place. All 1.8 billion people gathered together. At that time, the Bhagavat prescribed medicine according to the illness, expounding the wondrous Dharma for them, and each attained the fruits of the path. (From the tenth fascicle of the Sūtra of the Wise and the Foolish; the Saṃyuktāgama, Mahāparinirvāṇa Sūtra, Madhyama-itivṛttaka, and various vinayas are mostly similar.)