經律異相 41.35

41.35

往昔多狩邑。有婆羅門。為王太史。國中第一。有一子。頭上有自然火鬘。因以為名。姿首端正有三十相。有一瓦師子。名難提婆羅。與火鬘少小親交心相敬念。瓦師子精進勇猛慈仁孝從。其父母俱盲供養無乏。雖為瓦師手不掘地。唯取破牆崩岸及以鼠壤和用為器。若有買者。以穀麥麻豆置地取器。初不爭價。亦復不取金銀財帛。唯取穀米供養而已。迦葉如來所住精舍。去多狩邑不遠。與大比丘有二萬人。皆是羅漢。護喜語火鬘曰。共見迦葉如來。火鬘答曰。用見此道人。為直是髠頭人耳。有何道哉。佛道難得。如是至三。護喜復語火鬘。共至水上澡浴乎。火鬘答曰可爾。便共詣水澡浴。護喜舉右手遙指示曰。迦葉精舍去是不遠。可共暫見。火鬘答曰。用見此為。護喜便捉火鬘衣牽。火鬘脫衣捨走。護喜便捉頭牽曰。為一過共見佛去來。國俗諱捉人頭法皆斬刑。火鬘代其驚怖心念曰。瓦師子分死捉我頭耶。護喜曰。我死。死終不相置。要當使卿見佛。火鬘心念。必當有好事耳。乃使此人分死相捉。火鬘曰。放我頭我隨子去。便還結頭著衣。相隨詣迦葉佛。護喜白佛言。此火鬘者是我少小親友。然其不識信三尊。願世尊開化。火鬘童子覩佛相好。心念曰。書記所載相好盡有。唯無二事。時迦葉如來。便出廣長舌以覆面上。及肉髻并覆兩耳七過。舐頭縮舌入口。光色出照大千世界。蔽日月明乃至阿迦膩吒天。光還繞身七匝從頂上入。以神足力現陰馬藏。令火鬘獨見。餘人不覩。火鬘童子具足見佛三十二相。踊躍歡喜不能自勝。迦葉如來。為火鬘童子說菩薩斷功德。何等為斷菩薩功德。法身不可行而行。口不可言而言。意不可念而念。是為菩薩三惡行。於是火鬘前禮佛足言。我今懺悔願佛許受。從今已往不復敢犯。如此至三。迦葉如來默然受之。火鬘童子護喜童子。俱禮佛足辭退而還。火鬘曰。卿為失利不為得利。我不喜見卿面。不喜聞卿名。護喜答曰。何以故爾。火鬘曰。卿早從佛聞深法。何能在家。護喜答曰。我父母年老又復俱盲。供養二親何由出家。若我出家父母便終。以是故不得出家耳。火鬘語護喜曰。我從迦葉佛聞菩薩行三惡緣對。不復樂在家。我欲從此還至佛所求為比丘。護喜報曰。善哉火鬘。得思惟力耶。便可時還。所以然者佛世難值。火鬘童子即抱護喜。便繞三匝叉手謝曰。我設有身口意過於卿者。願見原恕。若卿指授正真大道。於是火鬘說頌讚曰。

In the past, in the town of Duoshou, there was a brāhmaṇa who served as the king's grand astrologer, foremost in the realm. He had a son whose head was naturally crowned with a garland of fire, and so he was named Jyotirmāla. He was handsome and upright, possessing thirty [marks]. There was a potter's son named Nandipāla, who had been an intimate friend of Jyotirmāla from their youth, and they held mutual respect and affection in their hearts. The potter's son was energetic, courageous, benevolent, and filial. Both his parents were blind, yet he provided for them without deficiency. Although he was a potter, his hands never dug the earth; he took only broken walls, collapsed banks, and earth churned by rats, mixing them to make vessels. If someone came to buy, they would place grain, barley, hemp, or beans on the ground and take the vessels. He never disputed the price, nor did he accept gold, silver, or valuables; he took only grains for maintenance. The monastery where the Tathāgata Kāśyapa dwelt was not far from the town of Duoshou, where he was with twenty thousand great monks, all of whom were arhats. Nandipāla said to Jyotirmāla, "Let us go together to see the Tathāgata Kāśyapa." Jyotirmāla replied, "What is the use of seeing this renunciant? He is merely a shaven-headed man. What Dharma could he possess? The path of the Buddha is difficult to attain!" This was said up to three times. Nandipāla again said to Jyotirmāla, "Shall we go together to the water to bathe?" Jyotirmāla replied, "Very well." They then went together to the water to bathe. Nandipāla raised his right hand, pointed into the distance, and said, "Kāśyapa's monastery is not far from here. We could go together and see him briefly." Jyotirmāla replied, "What is the use of seeing him?" Nandipāla then seized Jyotirmāla's robe and pulled him. Jyotirmāla took off his robe and ran away. Nandipāla then seized him by the head, pulled him, and said, "Just once, let us go see the Buddha together!" According to the customs of that land, seizing someone's head was taboo, and by law was punished by decapitation. Jyotirmāla, astonished and terrified on his behalf, thought, "Is the potter's son willing to face death just to seize my head?" Nandipāla said, "Even if I die, I will never let you go! I must ensure that you see the Buddha!" Jyotirmāla thought to himself, "There must surely be something good, for him to be willing to face death and seize me like this." Jyotirmāla said, "Release my head, and I will follow you." He then retied his hair, put on his clothes, and followed him to Kāśyapa Buddha. Nandipāla addressed the Buddha, saying, "This Jyotirmāla is my close friend from youth, yet he does not recognize or believe in the Three Honoured Ones. May the World-Honoured One instruct and transform him." When the young man Jyotirmāla saw the marks and signs of the Buddha, he thought, "All the marks and signs recorded in the texts are present, except for two." At that time, the Tathāgata Kāśyapa extended his broad and long tongue to cover his face, the uṣṇīṣa, and both ears seven times. Licking his head, he drew his tongue back into his mouth. A glorious light radiated forth, illuminating the great trichiliocosm, outshining the radiance of the sun and moon up to the Akaniṣṭha heaven. The light circled his body seven times and entered through the crown of his head. Then, by the power of his supernatural faculties, he revealed the concealed private member, allowing Jyotirmāla alone to see it while others did not. The young man Jyotirmāla saw the thirty-two marks of the Buddha in full, leaping for joy and unable to contain himself. The Tathāgata Kāśyapa explained to the young man Jyotirmāla the severance of a bodhisattva's merit. What is the severance of a bodhisattva's merit? When the body performs what should not be performed, when the mouth speaks what should not be spoken, and when the mind thinks what should not be thought—these are the three evil deeds of a bodhisattva. Thereupon Jyotirmāla stepped forward, bowed at the Buddha's feet, and said, "I now repent; may the Buddha accept it. From this day forward, I shall never dare transgress again." This was done up to three times, and the Tathāgata Kāśyapa silently accepted it. The young man Jyotirmāla and the young man Nandipāla both bowed at the Buddha's feet, took their leave, and returned. Jyotirmāla said, "You have suffered a loss, not gained a benefit. I do not wish to see your face, nor do I wish to hear your name." Nandipāla replied, "Why is that so?" Jyotirmāla said, "You heard the profound Dharma from the Buddha long ago; how can you remain at home?" Nandipāla replied, "My parents are aged and moreover both blind. If I am to support my two parents, how could I leave household life? If I were to leave household life, my parents would perish. For this reason, I cannot leave household life." Jyotirmāla said to Nandipāla, "Having heard from Kāśyapa Buddha about the karmic retributions of a bodhisattva's three evil deeds, I no longer delight in living at home. From here, I wish to return to the Buddha's place and seek to become a monk." Nandipāla answered, "Excellent, Jyotirmāla! Have you attained the power of reflection? You should return at once. Why is that? An age with a Buddha is difficult to encounter." The young man Jyotirmāla then embraced Nandipāla, circumambulated him three times, joined his palms, and apologized, saying, "If I have committed any fault of body, speech, or mind toward you, I pray you will forgive me, as you have pointed out and taught the true and great Path." Thereupon Jyotirmāla spoke a verse in praise: