[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) › 31.17 # 經律異相 31.17 經律異相 31.17 - **Language:** Classical Chinese ### [31.17](https://indike.org/pramana/in.bauddha.taisho.2121.31.17) 毘婆尸佛像法時。波羅奈國王。名羅闍。唯有三子。各任小國。時王聰叡正法為治不抂人民。王有德力風雨以時五穀豐熟。王所重臣名羅睺羅。心生惡逆忽起四兵伐波羅柰國。斷大王命。續伐第一第二王子。次討第三。第三王子形體姝大端正殊美任性調善語。常含笑發言利益不傷人意。正法治民土地豐樂。國計充盈四方歎美。虛空諸天一切神鬼亦皆敬愛。有一太子名須闡提。聰明慈仁好喜布施。身黃金色七處平滿人相具足。年始七歲其父愛念心不暫捨。時守宮神語王言。羅睺惡逆謀奪國位欲殺父王。尋起師眾伺捕二兄亦已斷命。軍馬不久當復至此。王聞是語。憂愁懊惱不能自持。心肝崩裂婉轉躄地。良久乃蘇。微聲報虛空中言。卿是何人。但聞其聲。不見其形。向者所宣審實爾不。即報王言。吾是守宮神以王聰明正直不抂人民以是相告。王宜速出其至不久。王思投隣國而有兩道。一道七日行一道十四日行。即盛一人七日糧食。入宮呼須闡提抱著膝上。夫人前問。大王今者似有恐狀。王言。非卿所知。夫人白言。我身與王如鳥兩翅。云何而言不相關預。王報如上。即抱太子便出進路。夫人隨後迷荒失心誤入十四日道。其路險難無有水草。前行數日三人共資糧粒已盡。道路猶遠。王及夫人舉聲大哭。怪哉苦哉從生迄今未曾聞有如是之苦。如何今日身自更之。深自悔責。飢渴所迫命在呼吸。思設方便。不欲三人併死殺婦活我及兒。須闡提見王異相。前捉父手啟言。欲作何等。父悲淚滿目微聲語子。欲殺汝母取其肉血以續汝命。須闡提銜泣啟父。何處有子噉於母肉。既不噉肉子母俱死。願但殺子濟父母命。王聞子言。即便悶絕微聲語子。子如吾目何處有人自挑目而還自食。吾寧喪命終不殺子噉子肉也。須闡提又言。若便斷命血肉臭爛。未經幾日欲求一願。若逆違者非慈父母。時父王語太子言。不逆汝意。須闡提言。唯願日日就兒身上割三斤肉。二分奉供父母。一分自食以續身命。父母泣而從之。得至前路故餘二日身肉轉盡肢節筋骨故相連續餘命未斷。父母抱持舉聲大哭我等無狀。橫噉汝肉使汝苦痛。前路猶遠未達所在。而汝肉盡今者併命聚屍一處。時須闡提微聲諫言。已噉子肉進路至此。父母今者莫如凡人。併命一處為憐愍故莫見拒逆。可於身諸節間淨割餘肉。用濟父母可達所在。父母隨言食竟號叫分別。須闡提起立視父母。父母大哭隨路而去。父母去遠不見須闡提。太子戀慕父母目不暫捨。良久躄地身體新血肉香於十方。面有蚊虻。聞血肉香來封身上。遍體唼食楚毒苦痛不可復言。餘命未斷發聲立誓。願宿世殃惡從是除盡。自今已往更不敢作。今我此身以供養父母。願我父母常得十一餘福。所殘血肉施諸蚊虻皆得飽滿。發是願時。天地六種震動。日無精光禽獸散走。大海波動須彌涌沒。六欲諸天皆悉怯怖下閻浮提。化作師子虎狼之屬。張目摑髭咆地大吼振跳䠮躑來欲搏齧。時須闡提見諸禽獸作大威勢。微聲語言。汝欲見噉隨意取食何為見恐。時天王帝釋即復天身。太子見之歡喜無量。時帝釋問太子言。汝難捨能捨。如是功德為願生天作魔王梵王耶。太子報言。我願成無上菩提。天帝釋言。空有此言誰當信汝。太子誓言。我若欺誑令我身瘡始終莫合。若不爾者令我平復。血反為乳身體平復端正倍常。時天王帝釋頭面禮足歎言善哉。吾不及汝。汝精進勇猛會得菩提願先度我。時天王帝釋。於虛空中即沒不現。時王及夫人得到隣國。隣國聞之。遠出奉迎相見具說上事。供給所須甚稱意望。隣王感念。太子慈孝。即上四兵還與彼王。伐羅睺隨路而歸。欲至先別太子。處收其骸柩前望悲哭。轉近遙見太子身體平復。即前抱持悲喜交集。時須闡提具以上事啟其父母。父母歡喜。共載大象還歸本國。太子福深剋旋本國。即立太子以為大王。時父王者今輸頭檀王是也。時母者今摩耶夫人是。須闡提者今佛身是。時天帝釋者阿若憍陳如是也（出大方便佛報恩經第一卷）。 > During the Semblance Dharma period of Vipaśyin Buddha, the king of Vārāṇasī was named Rāja. He had only three sons, each assigned to govern a minor state. At that time, the king was wise and insightful, ruled with the true Dharma, and did not oppress the people. Through the power of the king's virtue, the wind and rain were timely and the five grains ripened in abundance. A high-ranking minister favoured by the king, named Rāhula, harboured wicked rebellion in his heart and suddenly raised the four divisions of the army to attack the kingdom of Vārāṇasī. He took the great king's life. He went on to attack the first and second princes, and next set out to conquer the third. The third prince was tall and grand in stature, exceptionally handsome, gentle and good by nature, and agreeable in speech; he always spoke with a smile, bringing benefit and never offending people's feelings. He governed his people with the true Dharma; his land was prosperous and joyful, the state treasury was full, and all four quarters praised him. The devas in empty space and all the spirits and ghosts also revered and loved him. He had a crown prince named Sujāti, who was intelligent, compassionate, and benevolent, and took delight in giving. His body was of golden colour, the seven places were full and level, and he was complete with the marks of an extraordinary person. He was only seven years old, and his father loved him dearly, not parting from him for a moment. At that time, the spirit guarding the palace said to the king: "The wicked and rebellious Rāhula schemes to usurp the throne and wants to kill the father king. He immediately raised troops, hunted down the two elder brothers, and has already taken their lives. His army will soon reach here as well." Hearing these words, the king was so sorrowful and anguished that he could not control himself. His heart and liver seemed to tear apart; writhing and rolling, he collapsed to the ground. Only after a long while did he revive. In a faint voice he replied toward empty space, saying: "Who are you, sir? I hear only your voice but do not see your form. Is what you just declared true or not?" \[The spirit\] immediately answered the king: "I am the spirit guarding the palace. Because the king is intelligent, upright, and does not oppress the people, I have informed you of this. The king should depart quickly, for his arrival is not far off." The king thought of seeking refuge in a neighbouring country, but there were two routes: one route was a seven days' journey, and the other was a fourteen days' journey. He then packed provisions for one person for seven days, entered the palace, called Sujāti, and took him onto his lap. The queen came forward and asked: "Great King, today you seem to look frightened." The king said: "It is not for you to know." The queen said: "My body and the king's are like the two wings of a bird. Why do you say it does not concern me?" The king answered as above. He then embraced the prince and set out on the road. The queen followed behind, but in her confusion and distraught state of mind, she mistakenly took the fourteen days' route. That road was treacherous and difficult, lacking water and grass. After travelling forward for several days, the provisions shared by the three of them were exhausted, yet the road was still long. The king and the queen wept aloud: "How dreadful! How bitter! From birth until now we have never heard of such suffering. How is it that today we personally experience it?" Deeply reproaching themselves, pressed by hunger and thirst, their lives hung by a breath. \[The king\] considered devising an expedient: not wishing for all three to die together, he would kill his wife to keep himself and the child alive. Sujāti saw the king's strange expression, stepped forward, took his father's hand, and addressed him: "What do you wish to do?" The father, his eyes filled with sorrowful tears, said to his son in a faint voice: "I wish to kill your mother and take her flesh and blood to sustain your life." Sujāti, choking back tears, addressed his father: "Where is there a son who eats his mother's flesh? If \[we\] do not eat the flesh, both son and mother will die together. I pray you only kill your son to save the lives of his parents." Hearing the son's words, the king fell into a faint, and in a faint voice said to his son: "A child is like my eyes. Where is there a person who gouges out his own eyes and turns around to eat them? I would rather lose my life than ever kill my child and eat my child's flesh!" Sujāti said again: "If my life is ended all at once, the blood and flesh will rot and stink before many days have passed. I wish to ask for one boon; if you refuse, you are not compassionate parents." The father king then said to the prince: "I will not refuse your wish." Sujāti said: "I only wish that day by day you cut three catties of flesh from my body: two portions to offer to my parents, and one portion for myself to eat so as to sustain my life." Weeping, the parents complied. They were able to reach the road ahead, but with two days still remaining, the flesh of his body was completely gone, his limbs, joints, sinews, and bones barely connected together, yet his remaining life had not ended. Embracing him, his parents wept aloud: "We are utterly unworthy! We have improperly eaten your flesh and caused you bitter agony. The road ahead is still long and we have not reached our destination, yet your flesh is gone. Now our lives will end together, our corpses gathered in one place." Then Sujāti exhorted them in a faint voice: "Having already eaten your son's flesh and advanced on the road to this point, parents, you must not now act like ordinary people and end your lives together in one place. Out of compassion, do not refuse me! You may thoroughly cut away the remaining flesh between the various joints of my body to save yourselves, so that you can reach your destination." The parents acted according to his words; having finished eating, they wailed and parted from him. Sujāti stood up and watched his parents; weeping bitterly, his parents went along the road. When his parents were far off and could no longer see Sujāti, the prince, longing for his parents, did not let his eyes wander for even a moment. After a long while, he collapsed to the ground. The fresh blood and flesh of his body smelled fragrant throughout the ten directions. Gnats and mosquitoes around, smelling the fragrance of blood and flesh, came to cover his body, everywhere biting and eating it; the excruciating pain was beyond words. His remaining life not yet ended, he raised his voice and made a vow: "May the calamities and evils of my past lives be completely eradicated through this; from now on, I will never dare commit them again. Now I offer this body of mine to my parents; may my parents always obtain the remaining blessings of the eleven \[virtues\]. May the remaining blood and flesh given to all these gnats and mosquitoes satisfy them to fullness!" When he made this vow, heaven and earth shook in six ways, the sun lost its brilliant light, beasts and birds scattered and fled, the great ocean surged with waves, and Sumeru trembled and sank. The devas of the six desire heavens were all terrified and descended to Jambudvīpa, transforming into the forms of lions, tigers, and wolves. With wide eyes, bristling whiskers, pawing the earth and roaring loudly, leaping and bounding, they came wishing to seize and bite him. Then Sujāti, seeing the beasts displaying great majestic fierceness, said in a faint voice: "If you wish to eat me, take and eat as you please; why do you frighten me?" Then the heavenly king Śakra resumed his heavenly form. Seeing this, the prince was boundlessly joyful. Then Śakra asked the prince: "You have renounced what is difficult to renounce. With such merit as this, do you wish to be born in heaven to be a Māra king or a Brahmā king?" The prince replied: "I vow to attain unexcelled bodhi." Heavenly Śakra said: "These are merely empty words; who would believe you?" The prince made an oath: "If I am deceitful, let the wounds on my body never close from beginning to end; if I am not so, let me be restored as before, let my blood turn to milk, and let my body be healed and twice as handsome as usual!" Then the heavenly king Śakra bowed his head to the prince's feet and sighed in praise: "Excellent! I am not your equal. You are vigorous and courageous, and will certainly attain bodhi; I pray that you will deliver me first." Then the heavenly king Śakra disappeared into empty space. Meanwhile, the king and queen reached the neighbouring country. When the neighbouring country heard of it, they came out from afar to receive them. When they met, \[the king\] recounted all the events above in full. They provided everything needed, greatly satisfying his hopes. The neighbouring king was deeply moved by the prince's compassion and filial piety; he immediately raised the four divisions of the army and gave them to that king to attack Rāhula, returning along the road. Intending to go to the place where they had previously parted from the prince to gather his bones for a coffin, looking ahead, they wept bitterly. As they drew nearer, they saw from afar that the prince's body was completely healed; stepping forward, they embraced him, sorrow and joy mingling together. Then Sujāti recounted all the events above to his parents. The parents were delighted. Together they mounted a great elephant and returned to their own country. Because the prince's merit was profound, they successfully returned to their native land, and they immediately installed the prince as the great king. The father king at that time was none other than the present King Śuddhodana; the mother was the present Lady Māyā; Sujāti was the present person of the Buddha; and the heavenly Śakra at that time was none other than Ājñātakauṇḍinya (drawn from the Da fangbian fo bao'en jing, fascicle 1). > — English (machine translation) (machine translation) - [Previous: 31.16](https://indike.org/pramana/in.bauddha.taisho.2121.31.16) - [Next: 31.18](https://indike.org/pramana/in.bauddha.taisho.2121.31.18) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.2121.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.31.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.31.17](https://indike.org/pramana/in.bauddha.taisho.2121.31.17) · Pramāṇa