經律異相 32.4

32.4

釋迦文尼佛本身作大醫王。療一切病。不求名利為憐愍眾生故。病者甚多力不周救。憂念一切而不從心。懊惱而死即生忉利天上。自思惟言。我今生天但食福報無所長益。即自方便自取滅身。捨此天壽。生婆迦陀龍王宮中。為龍太子。其身長大父母愛重。欲自取死就金翅鳥王。鳥即取此龍子於舍摩利樹上吞之。父母㘁咷啼哭懊惱。龍子既死生閻浮提中。為大國王太子。名曰能施。生而能言。問諸左右。今此國中有何等物。盡皆持來以用布施。眾人怪畏皆捨之走。其母憐愛獨自守之。語其母言。我非羅剎眾人何以故走。我本宿命常好布施。我為一切人之檀越。母聞其言以語眾人。眾人即還。母好養育及年長大自身所有盡。至父王所索物布施。父與其分復以施盡。見閻浮提人貧窮辛苦思欲給施。而財物不足便自啼泣。問諸人言。作何方便當令一切滿足於財。諸宿人言。我等曾聞。有如意寶珠。若得此珠則能隨心所索無不必得。白其父母欲入大海求龍王頭上如意寶珠。父母報言。我唯有汝一兒耳。若入大海眾險難度。一旦失汝我用活為。我今藏中猶亦有物當以給汝。兒言。藏中有限我意無極。欲充滿一切令無短乏。願見聽許得遂本心。使閻浮提人一切充足。父母知其志大不敢制之遂放令去。是時五百賈客皆樂隨從。知其行日集海道口。太子問眾人言。誰能知道至彼龍宮。有盲人名曰陀舍。已曾七反入大海中具知海道。菩薩即命共行。答曰。我年既老兩目失明。雖曾數入今不能去。菩薩言。我今此行不為自身。普為一切求如意寶珠。欲給足眾生令身無乏。次以道法因緣而教化之。汝是智人何得辭耶。我願得成豈非汝力。陀舍周懷答言。我今入海命必不全安。我屍骸著金沙洲上。船去如馳。到眾寶渚。眾賈競載寶物已足。問大子言。何以不取。報言。我所求者如意寶珠。此有盡物我不須也。汝等各當知足知量無令船重不自免也。是時眾賈白菩薩言。大德為呪願令得安隱。於是辭去。陀舍是時語菩薩言。別留艇舟當隨別道。待風七日博海南岸至一險處。當有絕崖棗林枝皆覆水。大風吹船船當摧破。汝當仰援棗枝可以自濟。我身無目於此當死。過此隘岸當有金沙洲。可以我身置此沙中。金沙清淨是我願也。即如其言風至而去。既到絕岸如陀舍語。菩薩仰援棗枝得以自免。置陀舍屍安厝金地。於是獨去。如其先教。深水中浮七日。齊咽水中行七日。齊腰水中行七日。泥中行七日。見好蓮花鮮潔柔軟。自思惟言。此花軟脆當入虛空三昧。自輕其身行蓮花上七日見諸毒蛇。念言。含毒之虫甚可畏也。即入慈心三昧。行毒蛇頭上七日。蛇皆擎頭授與菩薩令踰上而過。過此難已。見有七重寶城有七重塹。塹中皆滿毒蛇。有二大龍守門。龍見菩薩形容端正相好嚴儀能度眾難得來至此。念言。此非凡夫。必是菩薩大功德人。即聽令前徑得入宮。龍王夫婦喪兒未久猶故哀泣。見菩薩來龍有神通知是其子。兩乳流出。命之令坐。而問之言。汝是我子。捨我命終生在何處。菩薩亦自識宿命知是父母。而答母言。我生閻浮提上。為大國王大子。憐愍貧人飢寒勤苦不得自在故來至此。欲求如意寶珠。母言。汝父頭上有此寶珠以為首飾難可得也。必當將汝入諸寶藏隨汝所欲必欲與汝。汝當報言。其餘雜寶我不須也。唯欲得大王頭上寶珠。若見憐愍願以與我。如此可得。即往見父。父大悲喜歡慶無量。愍念其子遠涉艱難乃來至此。指示妙寶隨意與汝須者取之。菩薩言。我從遠來願見大王求王頭上如意寶珠。若見憐愍當以與我。若不見與不須餘物。龍王報言。我唯有一珠常為首飾。閻浮提人薄福下賤不應見也。菩薩白言。我以此故遠涉艱難冐死遠來。為閻浮提人薄福貧賤。欲以如意寶珠濟其所願。然後以佛道因緣而教化之。龍王與珠而要之言。今以此珠與汝。汝既去世當以還我。答曰。敬如王言。菩薩得珠。飛騰虛空如屈申臂頃到閻浮提。人王父母見兒吉還。歡悅踊躍抱而問言。汝得何物。答言。得如意寶珠。問言。今在何許。白言。在此衣角裏中。父母言。何其太小。白言。在其神德不在大也。白父母言。當勅城中內外掃灑燒香懸繒幡蓋持齋受戒。明日清旦以長木為表以珠著上。菩薩是時自立誓願。若我當成佛道度脫一切者。珠當如我意願出一切寶物。隨人所須盡皆備有。是時陰雲普遍雨種種寶物衣服飲食臥具湯藥。人言所須一切具足。至其命盡常爾不絕。如是等名為菩薩布施生精進波羅蜜（出大智論第十二卷）。

In a previous lifetime, Śākyamuni Buddha was a great king of physicians who cured all illnesses. He did not seek fame or gain, but did so out of compassion for sentient beings. Because the sick were exceedingly numerous, his strength was not sufficient to save them all. Grieving for all beings yet unable to fulfill his wish, he died of distress and was immediately reborn in the Trāyastriṃśa heaven. He reflected to himself: 'Now that I have been reborn in heaven, I merely consume the karmic fruit of merit and bring no superior benefit.' He then made use of an expedient means to bring about the destruction of his own body, relinquished this heavenly lifespan, and was born in the palace of the nāga king Bhāgata as a nāga prince. His body was large and tall, and his parents deeply loved and cherished him. Wishing to bring about his own death, he approached the king of garuḍas. The bird immediately seized this nāga prince and swallowed him atop a śālmali tree. His parents wailed and wept in great grief. Having died, the nāga prince was reborn in Jambudvīpa as the crown prince of a great king, named Sarvadā (Able to Give). At birth, he could speak. He asked his attendants: 'What kind of goods are there in this kingdom today? Bring them all so that I may use them for giving.' The people were alarmed and terrified; they all abandoned him and fled. His mother, out of maternal love, alone stayed to protect him. He said to his mother: 'I am no rākṣasa. Why have the people fled? In my past lives I have always delighted in giving; I am a benefactor (dānapati) to all people.' Hearing his words, the mother told the people, and the people then returned. His mother raised him well, and when he grew up, all his own personal possessions were exhausted. He went to his father the king to ask for goods to give in charity. His father gave him his share, and he again exhausted it completely through giving. Seeing that the people of Jambudvīpa were destitute, afflicted, and suffering, he wished to provide for them through charity, but his wealth was insufficient, and so he wept. He asked the elders: 'By what expedient means can all beings be made completely satisfied with wealth?' The elders said: 'We have heard that there is a wish-fulfilling jewel (cintāmaṇi). If one obtains this jewel, one will be able to receive whatever one's heart desires without fail.' He informed his parents that he wished to enter the great ocean to seek the wish-fulfilling jewel atop the head of the nāga king. His parents replied: 'We have only you, an only son. If you enter the great ocean, its many perils will be difficult to cross. If we were to lose you, what would we live for? In our storehouses there are still goods; we will give them to you.' The son said: 'What is in the storehouses has an end, but my aspiration is boundless. I wish to fill all beings to abundance so that none are in want. Please grant me permission so that I may fulfill my original vow and make all the people of Jambudvīpa completely sufficient.' Knowing that his resolve was great, his parents did not dare to forbid him and finally let him go. At that time, five hundred merchants all gladly followed him. Knowing the day of his departure, they gathered at the entrance to the sea route. The prince asked the assembly: 'Who knows the way to that nāga palace?' There was a blind man named Daśa who had already entered the great ocean seven times and knew the sea routes thoroughly. The bodhisattva then bade him go together with them. He answered: 'I am already old and have lost my sight in both eyes. Although I have entered several times before, I cannot go now.' The bodhisattva said: 'My journey now is not for myself; it is universally for all beings that I seek the wish-fulfilling jewel, wishing to supply sentient beings to abundance so that their bodies lack nothing, and next, through conditions of the Dharma, to transform them. You are a wise man; how could you decline? If my vow is accomplished, will it not be through your effort?' Daśa considered it fully and replied: 'If I enter the sea now, my life will certainly not be preserved. Put my corpse upon the Island of Golden Sand.' The ship sped along as if galloping, arriving at the Isle of Many Jewels. The merchants vied with one another to load precious items until they were fully supplied. They asked the prince: 'Why do you not take any?' He replied: 'What I seek is the wish-fulfilling jewel. These finite things are of no use to me. You should each know contentment and measure, lest the ship become heavy and you cannot save yourselves.' At that time, the merchants addressed the bodhisattva: 'May the Great Worthy pronounce an auspicious blessing (dakṣiṇā) so that we may attain safety and peace.' Thereupon they took their leave. At that time, Daśa said to the bodhisattva: 'Keep a separate skiff, as you must follow a different path. Wait seven days for the wind to carry you toward the southern shore of the ocean, arriving at a perilous place. There will be a sheer cliff with a jujube forest whose branches completely overhang the water. When the great gale blows the boat, the boat will be smashed to pieces. You must reach upward and grasp the jujube branches; thereby you can save yourself. Having no eyes, I will surely die here. Past this narrow bank there will be the Island of Golden Sand. You can place my body within this sand. The golden sand is pure; this is my wish.' Following his words, when the wind came, they departed. When they arrived at the sheer cliff, just as Daśa had said, the bodhisattva reached up and grasped the jujube branches, thereby saving himself. He placed Daśa's corpse to rest in the golden earth. Thereupon he went on alone, according to his prior instructions: he floated in deep water for seven days; he walked in throat-deep water for seven days; he walked in waist-deep water for seven days; and he walked through mud for seven days. He saw fine lotus blossoms, fresh, pure, and supple. He thought to himself: 'These flowers are soft and fragile; I should enter the samādhi of space, lighten my body, and walk atop the lotus flowers.' After seven days, he saw venomous snakes. He thought: 'Creatures bearing venom are exceedingly fearsome.' He immediately entered the samādhi of loving-kindness and walked atop the heads of the venomous snakes for seven days. The snakes all raised their heads and offered them to the bodhisattva, allowing him to step over them and pass. Having crossed this difficulty, he saw a sevenfold jewel-walled city with sevenfold moats, and the moats were completely filled with venomous snakes. Two great nāgas guarded the gate. Seeing that the bodhisattva was upright and handsome, adorned with the physical marks and dignified bearing, and had been able to cross numerous perils to arrive here, the nāgas thought: 'This is no ordinary person; he must be a bodhisattva, a person of great merit.' They immediately permitted him to proceed, and he was able to enter the palace directly. The nāga king and queen had lost their son not long before and were still weeping in sorrow. Seeing the bodhisattva arrive, the nāga possessed supernatural knowledge and knew he was their son. Milk flowed from the queen's two breasts. She bade him sit and asked him: 'You are my son. Having abandoned me and died, where were you reborn?' The bodhisattva also remembered his past lives and knew they were his parents. He answered his mother: 'I was born in Jambudvīpa as the crown prince of a great king. Taking pity on the poor, who suffer from hunger, cold, and toil without self-mastery, I came here wishing to seek the wish-fulfilling jewel.' The mother said: 'Your father has this jewel atop his head as a crest ornament; it is difficult to obtain. He will surely take you into the jewel storehouses and grant you whatever you desire. You should reply: "I have no need for the other assorted jewels; I only wish to obtain the jewel atop the Great King's head. If you have pity on me, please give it to me." In this way, you may obtain it.' He then went to see his father. His father felt great sorrow and boundless joy, commiserating that his son had traveled far through hardship to arrive here. He pointed out the wonderful jewels: 'Take whatever you wish and need.' The bodhisattva said: 'I have come from afar, wishing to see the Great King to seek the wish-fulfilling jewel atop the King's head. If you have pity on me, please give it to me. If you do not give it to me, I have no need for other things.' The nāga king replied: 'I have only this one jewel, which always serves as my crest ornament. The people of Jambudvīpa are of meager merit and base; they should not see it.' The bodhisattva addressed him: 'It is for this very reason that I have traveled far through hardship, risking death to come from afar. Because the people of Jambudvīpa are of meager merit, poor, and base, I wish to use the wish-fulfilling jewel to fulfill their wishes, and then, through the causes and conditions of the Buddha Path, to transform them.' The nāga king gave him the jewel and made an agreement with him, saying: 'I now give this jewel to you. When you have departed from the world, you must return it to me.' He answered: 'I shall respectfully do as the King says.' Having obtained the jewel, the bodhisattva soared into the sky and, in the time it takes to bend and stretch an arm, reached Jambudvīpa. The human king and queen saw their son return auspiciously, and leaping with joy, embraced him and asked: 'What did you obtain?' He answered: 'I obtained the wish-fulfilling jewel.' They asked: 'Where is it now?' He said: 'It is here inside the hem of my garment.' His parents said: 'Why is it so small?' He said: 'Its power lies in its divine virtue, not in its size.' He addressed his parents: 'Command that the inside and outside of the city be swept and sprinkled, that incense be burned, silk banners and canopies hung, and that the people observe the fast and take the precepts. Tomorrow at dawn, set up a tall pole as a standard and place the jewel upon it.' The bodhisattva then made a vow: 'If I am to achieve the Buddha Path and deliver all beings, may the jewel, according to my will and vow, bring forth all manner of treasures, so that whatever people need is fully provided.' At that time, overcast clouds spread everywhere, raining down various treasures, clothing, food and drink, bedding, and medicines. Everything people said they needed was fully supplied, continuing thus without cessation until the end of their lives. Deeds such as this are called a bodhisattva's giving giving rise to the perfection of vigor (vīryapāramitā). (Taken from the twelfth fascicle of the *Dazhidulun*).