經律異相 8.40

8.40

說已便住。所現形貌甚可怖畏。顧眄遍視觀於四方。是苦行者聞是半偈心生歡喜。即便坐起以手舉髮四向顧視。而作是語。向所聞偈誰之所說。爾時四顧不見餘人。唯見羅剎。即說是言。誰開如是解脫之門。誰能雷震諸佛音聲。誰於生死眠睡之中而獨覺寤。唱如是言。誰能於此示導生死饑饉眾生無上道味。無量眾生沈生死海。誰能於中作大船師。是諸眾生常為煩惱重病所纏。誰能於中為作良醫。說是半偈啟悟我心。猶如半月漸開蓮華。我於爾時復作是念。將是羅剎說是偈耶。覆生疑惑非其所說。何以故。是人形容甚可怖畏。若有得聞是偈句者。一切恐怖醜陋即除。何有形貌如是能說此偈。善男子。我於爾時復作是念。而此羅剎或能得見過去諸佛。從諸佛聞說是半偈。即至羅剎所言。善哉大士。汝於何處得是過去離怖畏者所說半偈。即答我言。大婆羅門。汝今不應問我是義。何以故。我不食來已經多日。處處求索了不能得。飢渴苦惱心亂謬語。非我本心之所知也。我時即復語羅剎言。大士若能為我說是偈竟。我當終身為汝弟子。汝所說者名字不終義亦不盡。以何因緣不欲說耶。夫財施者則有竭盡。法施因緣不可盡也。法施無盡多所利益。羅剎答言。汝智太過。但自憂身都不念我飢苦所逼實不能說。我即問言。汝所食者為是何物。羅剎答言。汝不須問。我若說者令多人怖。我復語言。此中獨處更無有人。我不畏汝。何故不說。羅剎答言。我所食者唯人暖肉。其所飲者唯人熱血。世雖多人皆有福德兼為諸天之所守護。而我無力不能得殺。我復語言。汝但具足說是半偈。我當以身奉施供養。我設命終如此之身無所復用。當為虎狼鵄梟鷹鷲之所噉食。而復不得一毫之福。我為求佛捨不堅身以易堅身。羅剎答言。誰當信汝為八字故棄所愛身。我即答言。如有人施他人瓦器得七寶器。我捨不堅身得金剛身。大梵天王釋提桓因。及四天王能證是事。復有天眼諸菩薩等為欲利益無量眾生。修行大乘具六度者亦能證知乃至十方諸佛。羅剎即說。

Having spoken it, he stopped. The appearance he manifested was extremely frightful. Looking around in all directions, he surveyed the four quarters. Hearing this half-verse, the ascetic felt joy in his heart. He immediately stood up from his seat, lifted his hair with his hands, looked around in all four directions, and spoke these words: "Who spoke the verse that was just heard?" At that time, looking in all four directions, he saw no other person, but only the rākṣasa. He then spoke these words: "Who opened such a gate of liberation? Who could thunder with the voice of the Buddhas? Who, amid the slumber of birth and death, has alone awakened and proclaimed such words? Who here can show and guide the beings famished in birth and death to the supreme taste of the Way? Immeasurable beings are sinking in the ocean of birth and death; who can act as a great helmsman among them? These beings are constantly entangled in the severe illness of defilements; who can act as a fine physician for them? Speaking this half-verse has awakened my mind, like a half-moon gradually opening a lotus blossom." At that time, I again had this thought: "Could it be this rākṣasa who spoke this verse?" Yet doubt arose again that it was not his speech: "Why so? This person's appearance is extremely terrifying. If someone gets to hear these verses and lines, all fear and ugliness are instantly removed. How could one of such appearance be able to speak this verse?" Good son, at that time I again had this thought: "This rākṣasa might have been able to see past Buddhas, and heard this half-verse spoken from those Buddhas." I then went to the rākṣasa's place and said, "Well done, Great Being! Where did you obtain this half-verse spoken by the past ones who were free of fear?" He then answered me, saying: "Great Brāhmaṇa, you should not ask me this meaning now. Why so? It has already been many days since I have eaten; I have sought everywhere but have been utterly unable to find anything. Afflicted with hunger and thirst, my mind is confused and speaking erratically; it is not known from my original mind." I then again spoke to the rākṣasa, saying: "Great Being, if you can finish speaking this verse for me, I will be your disciple for the rest of my life. What you have spoken is incomplete in words and unfinished in meaning; for what reason do you not wish to speak it? Material giving has an end, but the condition of Dharma-giving is inexhaustible. Dharma-giving is inexhaustible and brings great benefit." The rākṣasa replied, saying: "Your wisdom is excessive. You only worry about yourself and do not consider at all that I am pressed by the suffering of hunger; I truly cannot speak." I then asked, "What is the food that you eat?" The rākṣasa replied, "You need not ask. If I speak of it, it will cause many people to be terrified." I spoke again, saying: "Here we are in solitude and there is no other person. I am not afraid of you; why not speak?" The rākṣasa replied, "What I eat is only human warm flesh; what I drink is only human hot blood. Although there are many people in the world, they all possess merit and are moreover protected by the devas; I lack the strength and am unable to kill them." I spoke again, saying: "Just speak this half-verse completely, and I will offer my body as an offering. If my life ends, such a body will be of no further use; it will be eaten by tigers, wolves, kites, owls, eagles, and vultures, without obtaining a single hair's worth of merit. For the sake of seeking Buddhahood, I relinquish this unstable body in exchange for a stable body." The rākṣasa replied, "Who would believe that for the sake of eight characters you would discard the body you love?" I then replied, saying: "Just as when someone gives an earthenware vessel to another and receives a vessel of the seven treasures, I relinquish an unstable body to obtain a vajra body. The Great Brahmā Heavenly King, Śakra Devānām Indra, and the Four Heavenly Kings can bear witness to this matter. Furthermore, the bodhisattvas with the heavenly eye who, wishing to benefit immeasurable sentient beings, practice the Mahāyāna and are endowed with the six perfections, can also bear witness to and know it, up to the Buddhas of the ten directions." The rākṣasa then spoke: