經律異相 46.29

46.29

昔人遠行獨宿空舍。夜中有鬼擔一死人來著其前。復有一鬼逐來瞋罵。死人我物汝忽擔來。先鬼言。是我物我自持來後鬼言。是死人實我擔來。二鬼各捉一足一手爭之。前鬼言。此有人可問。後鬼即問。是死人誰擔來。是人思惟。此二鬼力大。若實若妄俱不免死。語言。前鬼擔來。後鬼大瞋。捉其人手拔出著地。前鬼取死人一臂柎之。即著如是。兩臂兩脚頭脅舉身皆易。於是二鬼共食所易人身。拭口而去。其人思惟。我父母生身。眼見二鬼食盡。今我此身悉是他肉。我今定有身耶為無身耶。行到佛塔問諸比丘。廣說上事。諸比丘言。從本已來恒自無我。但以四大和合故計為我身。如汝本身與今。無異。諸比丘度之為道。得阿羅漢（出大智論第十二卷）。

In the past, a man travelling afar spent the night alone in an empty house. In the middle of the night, a ghost carrying a corpse came and placed it in front of him. Another ghost followed behind, furiously shouting: "The corpse is my property; why did you suddenly carry it here?" The first ghost said, "It is my property; I carried it here myself." The second ghost said, "It was truly I who carried this corpse here." The two ghosts each took hold of a foot and a hand, disputing over it. The first ghost said, "There is a person here; we may ask him." The second ghost then asked, "Who carried this corpse here?" The man thought: "These two ghosts possess great strength. Whether I speak the truth or lie, either way I cannot escape death." He said to them, "The first ghost carried it here." The second ghost became greatly enraged, seized the man's hand, pulled it out, and threw it to the ground. The first ghost took an arm from the corpse and attached it to him, and it immediately adhered. In this manner, both arms, both legs, his head, and his torso—his entire body—were all exchanged. Thereupon the two ghosts together devoured the man's exchanged body, wiped their mouths, and departed. The man thought: "The body born of my father and mother, I saw with my own eyes completely devoured by the two ghosts. Now this body of mine is entirely the flesh of another. Do I now definitively have a body, or do I have no body?" He walked to a Buddhist stūpa and asked the monks, explaining the above matter in detail. The monks said: "From the beginning, there has always been no self; it is merely due to the conjunction of the four great elements that it is reckoned to be one's self. Your original body and this present one are no different." The monks ordained him into the Way, and he attained arhatship (drawn from the *Mahāprajñāpāramitopadeśa*, fascicle 12).