經律異相 32.6.1

32.6.1

過去閻浮提。 一時有二王。 利師跋國王名月。 波羅㮈國王名月蓋。 同意周旋無有嫌郄。 當共立約。 若生兒子兩通姻好。 月蓋王男女俱無。 為欲求兒。 祠於水神乃至種種鬼神。 修羅吒河邊有二五通神仙。 河神白王。 若二仙願生王家者王當有兒。 王至仙人所說言。 生我家者五欲自恣快樂無乏。 仙人答曰。 可爾。 却後七日其一仙人命終（賢愚經云金色仙人）即入第一夫人胎。 復經七日其一仙人又復命終。 處第二夫人胎。 第一夫人足滿九月。 乃生一男顏色端政。 當生之日五百估客從海而歸。 五百伏藏無端發出。 五百死囚從獄解脫。 第二夫人生。 多有怪異野干鳴。 阿修羅捉日。 五百應死者自就而死（出四分律三分第九卷）王甚歡喜。 即請召相師占其吉凶令立名字。 相師問言。 此兒生時有何瑞相。 答言。 第一太子其母弊姤憍慢自大。 從懷子來其性調善和顏悅語慈愍眾生。 相師答言。 兒福德使然。 名曰善友（四分律云善行賢愚經云迦良那伽梁言善事）。 第二夫人生者問瑞相。 答言。 其母由來調善言適眾心。 懷妊已來其性卒暴發言麁惡。 相師答言。 是兒之行使母如是。 名曰惡友（四分律云惡行。 賢愚經云彼婆伽梨梁言惡事）至年十四。 善友太子聰明慈仁好喜布施。 父母偏念視如眼目。 惡友暴惡父母所憎而不喜見。 姤嫉於兄常欲毀害。 觸事不從違逆反戾。 太子導從前後作倡伎樂。 大眾圍遶出城觀看。 見有耕者墾土出蟲烏隨啄食愍而傷之。 問左右言。 此作何物共相殘害。 答言。 國依於民民依飲食食依耕種。 大子言。 苦哉苦哉。 前行復見男女紡織。 又問。 此作何物。 答言。 紡織作諸衣服以遮慚愧蔭覆五形。 太子言。 此亦勞苦非一也。 轉復前行見人屠牛剝羊。 又問。 此復是何。 答言。 屠殺賣肉以供衣食。 太子言。 怪哉苦哉。 強弱相害結殃累劫。 轉復前行見網鳥餌魚。 又問。 又答。 張鳥捕魚。 太子悲淚滿目。 世間眾生造諸惡本眾苦不息憂愁不悅即迴車還宮。 王問。 何故憂愁。 太子具以上答。 王言。 未嘗不有何足愁也。 太子言。 今欲從王求索一願。 願得國藏財寶用施一切。 王言隨意。 太子即使傍臣開王庫藏。 以五百大象負載珍寶出四城門。 宣令國土隨有所欲恣意自取。 善友太子聲聞八方一切運集。 未久之間三分用一。 藏臣白王。 王宜思量。 王言。 不欲違之。 後復經少時。 諸臣共議。 國依庫藏庫藏空竭國亦虛矣。 復往白王。 所有財寶三分用二。 王宜深思。 王言。 不欲違之。 卿等可小稽遲莫令稱其心也。 太子欲開庫藏。 時守藏臣緣行不在。 鄭重追逐差互不遂。 太子言。 小人何敢違逆我意。 當是父王教耳。 夫孝子者不應傾竭父母庫藏。 我今應當自求財寶給足眾生。 我若不能給足一切眾生衣被飲食稱意與者。 云何名為大王。 太子即集諸臣百官共議言。 夫求財利何業最勝。 或言田種或言畜養。 有一大臣言。 世間求利莫先入海採取妙寶。 若得摩尼寶珠者便能稱意給足一切眾生。 太子言。 然即以白王。 王聞咽不得語。 後語太子。 國是汝有。 庫藏珍寶隨意取用何為入海。 汝為吾子生長深宮。 臥則幃帳食則恣口。 今遠涉途路飢渴寒暑誰得知者。 大海之中眾難非一。 或有惡鬼毒龍猛風波浪水色之山摩竭大魚。 往者千萬達者一兩。 汝今云何欲入大海。 太子即便五體投地四布手足而作是言。 父母若不聽者我便捨命終不復起。 王及夫人即前勸諫終不飲食到於六日。 父母憂恐畏其不濟。 七日捉手善言誘喻。 太子言。 父母若不許者必沒於此。 第一夫人白王言。 如子心意難可傾動不可違度。 何忍見子捨命於此。 願王垂愍聽入大海。 故萬有一冀。 今不聽者必喪於此。

In the past, in Jambudvīpa, there were once two kings: the king of the kingdom of Ṛṣivadana was named Moon (Candra), and the king of the kingdom of Vārāṇasī was named Candracchatra (Moon Canopy). They were of one mind and socialized closely without any estrangement. They made a pact together: “If we have children, we shall form an alliance by marriage.” King Candracchatra had neither son nor daughter. In order to seek a son, he sacrificed to the water deity and even to all kinds of ghosts and spirits. Beside the *Surāṣṭra River there were two rṣis possessing the five supernatural knowledges. The river deity said to the king, “If the two rṣis are willing to be born in the royal house, the king will have sons.” The king went to where the rṣis were and said, “If you are born in my house, you may indulge your five desires at will and enjoy delight without lack.” The rṣi replied, “It may be so.” After seven days, one of the rṣis ended his life (the Damamūka-nidāna-sūtra says: the Golden Rṣi) and entered the womb of the first queen. After another seven days, the other rṣi also ended his life and dwelt in the womb of the second queen. When the first queen had completed nine full months, she gave birth to a male child whose appearance was upright and handsome. On the day he was born, five hundred merchants returned from the sea, five hundred hidden treasuries emerged spontaneously without cause, and five hundred condemned prisoners were released from prison. When the second queen gave birth, there were many strange portents: jackals howled, an asura seized the sun, and five hundred people sentenced to die went of their own accord to their deaths (from the Vinayavibhaṅga of the Dharmaguptaka Vinaya, Fascicle 9). The king was greatly pleased. He immediately invited and summoned diviners of physiognomy to prognosticate good and bad fortune and give them names. The diviners asked, “What auspicious signs were there when these children were born?” [The king] answered, “The mother of the first prince was previously vicious, jealous, arrogant, and conceited. Ever since she conceived the child, her disposition became gentle and good, with a pleasant expression and delightful speech, feeling compassion for sentient beings.” The diviner answered, “The child's merits have caused it to be so. His name shall be Kalyāṇamitra (Good Friend) (the Dharmaguptaka Vinaya says 'Good Conduct' [Kalyāṇacārin], the Damamūka-nidāna-sūtra says Kalyāṇa, which in Liang language means 'Good Affair').” When asked about the auspicious signs for the one born of the second queen, [the king] answered, “His mother was formerly gentle and good, her speech pleasing to everyone. Ever since she became pregnant, her disposition has been violent and irascible, uttering coarse and evil words.” The diviner answered, “It is this child's conduct that has made his mother like this. His name shall be Pāpamitra (Evil Friend) (the Dharmaguptaka Vinaya says 'Evil Conduct' [Pāpacārin], the Damamūka-nidāna-sūtra says Pāpakāri, which in Liang language means 'Evil Affair').” When they reached the age of fourteen, Prince Kalyāṇamitra was intelligent, compassionate, benevolent, and fond of giving. His parents were especially fond of him, looking upon him as their own eyes. Pāpamitra was violent and evil; his parents despised him and took no pleasure in seeing him. He was jealous of his elder brother and always wished to ruin and harm him; in every matter he was disobedient, contrary, and perverse. [Once,] Prince [Kalyāṇamitra], escorted before and behind by musicians playing music, surrounded by a great crowd, went out of the city to sightsee. Seeing a plowman tilling the soil and unearthing worms, which crows followed and pecked at to eat, he felt pity and sorrow for them. He asked his attendants, “What are they doing here, harming one another?” They replied, “The state relies on the people; the people rely on food and drink; and food relies on plowing and planting.” The prince said, “How bitter! How bitter!” Going further, he also saw men and women spinning and weaving. He asked again, “What are they doing here?” They replied, “Spinning and weaving to make garments, in order to cover their shame and clothe their five bodily limbs.” The prince said, “This too is multiple toilsome suffering!” Moving further along, he saw people butchering oxen and skinning sheep. He asked again, “What is this again?” They replied, “Slaughtering and selling meat in order to provide for clothing and food.” The prince said, “How monstrous! How bitter! The strong and the weak harm one another, accumulating misfortune across multiple kalpas.” Moving further along, he saw netting birds and baiting fish. He asked again, and they replied again: “Spreading nets for birds and catching fish.” The prince's eyes filled with tears of grief. [He thought:] “Sentient beings in the world create all the roots of evil, and manifold sufferings never cease.” Depressed and unhappy, he immediately turned his chariot back to the palace. The king asked, “Why are you sorrowful?” The prince answered fully as above. The king said, “It has never not been so; why is it worth grieving over?” The prince said, “I now wish to seek one boon from the king: I wish to obtain the wealth and jewels of the state treasuries to bestow on all.” The king said, “As you please.” The prince then ordered his attendants to open the royal storehouses, and loaded five hundred large elephants with precious jewels to go out through the four city gates. He proclaimed to the kingdom that whatever they desired, they might take freely at will. Prince Kalyāṇamitra's fame was heard in the eight directions, and all assembled together. Before long, one third was expended. The treasury official said to the king, “The king ought to consider this.” The king said, “I do not wish to go against him.” After a short while, the ministers conferred together: “The state depends on the storehouses; if the storehouses are emptied and exhausted, the state will also become hollowed out.” They went again to report to the king, “Two thirds of all the wealth and jewels have been expended. The king ought to consider this deeply.” The king said, “I do not wish to go against him. You gentlemen may delay slightly; do not let him have everything his heart desires.” When the prince wanted to open the storehouse, the treasury keeper happened to be away on business; repeatedly pursued, there were mismatches and [the request] could not be fulfilled. The prince said, “How dare a petty man oppose my will? This must be father the king's instruction. A filial son should not completely empty his parents' storehouses. I now ought to seek wealth and jewels myself to fully provide for sentient beings. If I cannot fully supply all sentient beings with clothing, bedding, food, and drink, giving to their hearts' content, how can I be called a great king?” The prince immediately assembled all the ministers and officials to confer together, saying, “In seeking wealth and profit, what occupation is supreme?” Some said farming and planting; some said animal husbandry. One great minister said, “In this world, in seeking profit nothing surpasses going out to sea to gather wonderful gems. If one obtains a maṇi jewel, one will be able to fully supply all sentient beings to their hearts' content.” The prince said, “Indeed!” and immediately reported this to the king. When the king heard it, he choked and could not speak. Later he said to the prince, “The state belongs to you. Take and use the precious jewels of the storehouses at will; why enter the great sea? You are my son, born and raised deep within the palace; when sleeping you have curtains and canopies, and when eating you indulge your palate. Now if you travel far upon the road, experiencing hunger, thirst, cold, and heat, who will know of it? In the midst of the great ocean, manifold difficulties are not just one: there are vicious ghosts, poisonous dragons, fierce winds, surges and waves, mountains the colour of water, and giant makara fish. Among those who go, there are thousands and tens of thousands, but those who arrive are only one or two. How can you now wish to enter the great ocean?” The prince thereupon threw his five limbs to the ground, spreading out his hands and feet, and made this vow: “If my parents do not grant permission, I will abandon my life and never rise again!” The king and queen stepped forward to remonstrate with him, but [the prince] refused to eat or drink for up to six days. His parents were anxious and fearful, dreading that he would not survive. On the seventh day they took his hand, coaxing and reasoning with kind words. The prince said, “If my parents do not allow it, I must perish here.” The first queen said to the king, “Our son's determination is difficult to shake and cannot be opposed. How can we bear to watch our son abandon his life here? May the king show compassion and permit him to enter the great sea. Thus there is one hope in ten thousand. If you do not permit him now, he will surely die right here.”