經律異相 39.4

39.4

佛告文殊。汝欲聞世間建立外道不。過去時世有佛。名拘孫陀跋陀羅。出興于世。時彼世界無諸沙礫。無外道名。唯一大乘。佛涅槃後法欲滅時。有一阿蘭若比丘。名曰佛慧。有一善人施無價衣。比丘受之。有諸獵師生劫盜心。夜將比丘至深山中。壞身裸形懸首繫樹。時有採花婆羅門至阿蘭若處。見虎恐怖向山馳走。見彼比丘。壞身裸形懸首繫樹。驚歎嗚呼。沙門先著袈裟。而今裸形。必知袈裟非解脫因。自懸苦行是真學道。彼人豈當捨離善法。正當分明知。此是解脫道因壞正法。即捨衣拔髮作裸形沙門。裸形外道從是而起也。時比丘自得解縛。即取樹皮。赤石塗染。以自障蔽。結草拂蚊。又有採花婆羅門見之。念言。是比丘捨先好衣。著如是衣。捉如是拂。豈當捨離善法。正當分明知。此是解脫道。即學是法。出家婆羅門從是而起也。時彼比丘暮入水浴。因洗頭瘡。即取水衣以覆瘡上。取牧牛人所棄弊衣以自覆身。時有樵者見已念言。是比丘先著袈裟。而今悉捨。必知袈裟非解脫因。故被髮弊衣日夜三浴修習苦行。豈當捨離善法。正當分明知。此是解脫道。即學彼法。苦行婆羅門復從是起也。比丘浴已身體多瘡蠅蜂唼食。即以白灰處處塗瘡。以水衣覆身。時有見者謂言。是道即學彼法。灰塗婆羅門從是而起也。比丘燃火炙瘡。瘡轉苦痛不能堪忍。投巖自害。時有見者言。是比丘先著好衣。今乃如是。豈當捨離善法。正知投巖是解脫道。投巖事火從是而起也。如是次第九十六種。皆因是比丘種種形類。起諸妄想。各自生見。譬如有國一一相視。而起麁想。麁想既生。各各相殺。外道生異亦復如是（出殃掘魔羅經第四卷）。

The Buddha said to Mañjuśrī: 'Do you wish to hear how non-Buddhists were established in the world? In past times there was a buddha named Krakucchandabhadra who appeared in the world. At that time, that world had no sand or gravel, nor was there any name of non-Buddhists; there was only the One Great Vehicle. After the Buddha entered nirvāṇa, when the Dharma was about to perish, there was a forest monk named Fo Hui. A good person gave him a priceless garment, and the monk accepted it. Several hunters conceived the thought of robbery; by night they took the monk into the deep mountains, ruined his body, stripped him naked, and hung him upside down from a tree. At that time, a flower-gathering brāhmaṇa came to the forest place, saw a tiger, fled in terror toward the mountain, and saw that monk with his body ruined, naked, and hung upside down from the tree. Amazed and sighing, he lamented: 'The śramaṇa formerly wore a kāṣāya, but now is naked; one must know that the kāṣāya is not the cause of liberation, and that hanging oneself in ascetic practice is truly learning the Way. How could that man abandon the wholesome Dharma? He must clearly know that this is the path to liberation, which ruins the true Dharma.' He immediately threw off his clothes, pulled out his hair, and became a naked śramaṇa. Naked non-Buddhists arose from this. Later, the monk managed to free himself from his bonds; he immediately took tree bark, stained it with red ochre, and covered himself with it, tying grass into a whisk to drive away mosquitoes. Another flower-gathering brāhmaṇa saw him and thought: 'This monk abandoned his formerly fine clothes, wears such clothes as these, and holds such a whisk; how could he abandon the wholesome Dharma? He must clearly know that this is the path to liberation.' He immediately learned this practice, and from this arose the renounced brāhmaṇas. Later, in the evening, that monk entered the water to bathe, washing the sores on his head; he took a water-robe to cover the sores, and took ragged garments discarded by cowherds to cover his body. A woodcutter saw him and thought: 'This monk formerly wore a kāṣāya, but now has abandoned it completely; one must know that the kāṣāya is not the cause of liberation, which is why he dishevels his hair, wears ragged clothes, and bathes three times day and night to cultivate ascetic practice. How could he abandon the wholesome Dharma? He must clearly know that this is the path to liberation.' He immediately learned that practice, and from this arose the ascetic brāhmaṇas. After the monk bathed, his body had many sores, which flies and bees bit and ate; he then smeared white ash on the sores everywhere and covered his body with the water-robe. Someone who saw this said: 'This is the Way,' and immediately learned that practice; from this arose the ash-smeared brāhmaṇas. The monk lit a fire to cauterize his sores; the sores became increasingly painful and unbearable, so he threw himself from a cliff to commit suicide. Someone who saw him said: 'This monk formerly wore fine clothes, yet now does this; how could he abandon the wholesome Dharma? I know for certain that throwing oneself from a cliff is the path to liberation.' From this arose throwing oneself from a cliff and serving fire. In this manner, in succession, ninety-six kinds [of non-Buddhists] all arose from this monk's various appearances and conditions; they produced various delusions and individually formed their own views. For example, just as in a country people look at one another and give rise to coarse conceptions, and once coarse conceptions arise, they kill one another—the arising of heterodox views among non-Buddhists is just like this.' (From the Aṅgulimālīya Sūtra, fascicle 4.)