法苑珠林 21.71

21.71

逝心曰。非爾女人所知。汝不樂者便自還歸。仍自將女詣佛所稽首佛足。白言。大仁。勤勞教授身無供養。有是麁女願給箕掃。佛言。汝以女為好耶。答曰。生得此女顏容實好。世間無雙。諸國王豪姓多有求者不以應之。竊見大仁光色巍巍非世所見。貪得供養故冒自歸耳。佛言。此女之好為著何許。逝心曰。從頭至足周旋觀之無不好也。佛言。惑哉肉眼。吾今觀之。從頭至足無一好也。汝見頭上有髮。髮但是毛。象馬之尾亦皆爾也。髮下有髑髏。髑髏是骨。屠家猪頭骨亦皆爾。頭中有腦。腦者如泥。臊臭逆鼻。下之著地莫能蹈者。目者是池。決之純汁。鼻中有洟。口但有唾。腹藏肝肺皆爾腥臊。腸胃膀光但盛屎尿。腐臭難論。腹為韋囊裹諸不淨。四支手足骨骨相拄。筋攣皮縮但恃氣息。以動作之。譬如木人機關作之。作之訖畢解剝其體。節節相離手足狼藉。人亦如是有何等好。而云少雙。昔者吾在貝多樹下。第六魔天王莊嚴三女。顏容華飾天中無比。非徒此倫。欲以壞吾道意。我便為說身中穢惡。即皆化成老母。形壞不復。慚愧而去。今此屎囊欲作何變。急將還去吾不取也。逝心聞佛所說恧然慚恥無辭。復白佛曰。若仁不取者。欲以妻優填王可乎。佛不答焉。逝心即送女與優填王。王獲女大喜悅。拜父為太傅。為女興宮。伎樂千人以給侍之。王正后師事於佛得須陀洹道。此女譖之於王。王惑其言。以百箭射后。后見矢不懼都無恚怒。一意念佛慈心。長跪向王。矢皆繞后三匝還住王前。百矢皆爾。王乃自覺悵然而懼。即駕金車白象馳詣佛所。未到下車。屏從叉手步進稽首佛足。長跪自陳曰。吾有重咎愧在三尊。所以彼婬妷圖欲興耶。於佛聖眾有毒惡念。以矢百枚射佛弟子。如事陳之。覩之心懼。惟佛至尊。無量之慈。白衣弟子慈力乃爾。豈況無上正真佛乎。我今首過歸命三尊。唯佛弘慈原赦其咎。佛歎曰。善哉。王覺惡悔過。此明人之行也。吾受王善意。王稽首如是至三。佛亦三受之。王又頭腦著地退就座曰。稟氣兇頑忿戾自恣。無忍辱心。三毒不除惡行快意。女人妖蠱不知其惡。自惟死後必入地獄。願佛加哀廣說女惡魑魅之態。入其羅網尠能自拔。我聞其禍必以自誡。國人巨細得以改操。佛言。用此為問耶。但說餘義。王曰。餘義異日稟之不晚。女亂惑意凶禍之大。不聞其禍何由遠之。願佛具為我釋地獄之變及女人之穢。佛言。且聽。男子有狂愚之惡却觀女妖。王曰。善哉。願受明教。佛曰。士有四惡急所當知。世有婬夫甞想覩女。思聞妖聲。遠捨正法。疑真信邪。欲網所裹沒在盲冥。為欲所使如奴畏主。貪樂女色不計九孔惡露之臭穢。渾沌慾中如猪處溷。不覺其臭。快以為安。不計後當在無擇之獄受痛無極。住心在婬吮其洟唾。玩其膿血。珍之如玉。甘之如蜜。故曰欲奴之士。斯其一惡態也。又親之養子懷妊生育。比得長大勤苦難論。到子成人漂家竭財。膝行肘步。因媒表情致彼為妻。若在異城尋而追之。不問遠近不避勤苦。注意在婬捐忘親老。既得為妻貴之如寶。欲私相娛樂惡見父母。信其妖言。或致鬪訟。不惟身所從來。孤親無量之恩。斯其二惡態也。又人處世勤身苦勞躬致財賄。本有誠信敬道之意。尊戴沙門梵志之心。覺世非常布施為福。娶妻之後情惑婬慾愚蔽自壅。背真向邪專由女計。若有布施之意。唯欲發言莊采女色。絕清淨行束成小人。不識佛經之重誡禍福之所歸。苟為婬使投身羅網。必墮惡道終而不改。斯其三惡態也。又善為人子不惟養恩。治生致財不以養親。但以東西廣求婬路。懷持寶物招人婦女。或殺六畜婬祀鬼神。飲酒歌舞合會男女。快樂歡娛終日彌多。外託祈福內以招姦。既醉之後互求方便。更相招呼以遂姦情。及其獲偶憙無以喻。婬結縛著無所復識。當爾之時唯此為樂。不覺惡露之臭穢地獄之苦痛。一則可笑。二則可哀。譬如狂荒不知其非。斯其四惡態也。男子有是四惡用墮三塗。當審遠此乃免苦耳。又復聽說女人之惡。方便說偈言。

The parivrājaka said, 'This is not something you women understand. If you are not pleased, return on your own.' He then took the daughter himself to the Buddha's dwelling, bowed his head to the Buddha's feet, and said, 'Great Benevolent One, you labor diligently to instruct, yet your person lacks attendants. I have this coarse daughter and wish to offer her for your sweeping and cleaning.' The Buddha said, 'Do you consider your daughter beautiful?' He replied, 'I was blessed with this daughter whose countenance is truly beautiful, without equal in the world. Many kings and noble clans of various countries sought her, but I did not grant her. I noticed the Great Benevolent One's majestic radiance and colour, which are unseen in the world. Coveting the chance to make an offering, I have ventured to come to you.' The Buddha said, 'Wherein lies this daughter's beauty?' The parivrājaka said, 'Observing her comprehensively from head to foot, there is nothing that is not beautiful.' The Buddha said, 'Deluded are the fleshy eyes! As I see it now, from head to foot there is not a single thing that is beautiful. You see hair on the head: hair is merely fur, and the tails of elephants and horses are just the same. Beneath the hair is the cranium: the cranium is bone, and the skull of a butcher's pig is just the same. In the head is the brain: the brain is like mud, rank and foul to the nose; were it dropped on the ground, no one could bear to step on it. The eyes are pools: pierced, they are pure fluid. In the nose there is snot; in the mouth there is only saliva. The liver and lungs in the abdomen are likewise rank and fishy. The intestines, stomach, and bladder contain only feces and urine, repulsive and foul beyond description. The belly is a leather sack wrapping up all kinds of impurities. The four limbs, hands, and feet are bones propping up each other; tendons clench and skin contracts, relying solely on breath to move them. They are like a wooden puppet operated by mechanical contrivances: when the performance is finished and its body dismantled, joints separate from each other, hands and feet strewn in disarray. Humans are also like this—what beauty is there to speak of, that you say she has few equals? In the past, when I was beneath the Pippala tree, the king of the sixth Māra heaven adorned his three daughters with countenances and flowery adornments unequalled in heaven, far beyond this kind. Wanting to destroy my resolve for the Way, I spoke to them of the foul impurities within the body, whereupon they all transformed into old crones, their forms ruined and never to recover, and they departed in shame. Now, what transformation could this sack of dung effect? Take her back quickly; I will not accept her.' Hearing what the Buddha said, the parivrājaka was ashamed and had nothing to say. He again addressed the Buddha, 'If the Benevolent One will not take her, may I give her as a wife to King Udayana?' The Buddha did not reply. The parivrājaka then presented his daughter to King Udayana. Receiving the daughter, the king was overjoyed, appointed her father as Grand Preceptor, built a palace for the daughter, and gave her a thousand musicians to attend upon her. The king's principal queen served the Buddha as her teacher and attained the fruit of srotāpanna. This daughter slandered her to the king, and the king, misled by her words, shot a hundred arrows at the queen. Seeing the arrows, the queen was unafraid and harboured no anger at all. With a single mind, she was mindful of the Buddha with a loving-kindness heart and knelt upright facing the king. Every arrow circumambulated the queen three times and returned to stop before the king; all one hundred arrows did likewise. The king then came to his senses, dismayed and terrified. He immediately mounted a golden chariot with a white elephant and galloped to the Buddha's dwelling. Before arriving, he alighted from the chariot, dismissed his retinue, clasped his hands, walked forward, and bowed his head to the Buddha's feet. Kneeling upright, he confessed, 'I have a grave offense, feeling shame before the Three Honoured Ones. Because of that lustful woman scheming desires to arise, I harboured a poisonous and evil thought toward the Buddha's noble saṃgha, shooting a hundred arrows at a disciple of the Buddha.' He recounted the matter in full, saying, 'Witnessing this, my heart was terrified. I reflect that the Buddha is the most revered, possessed of immeasurable loving-kindness; if the power of loving-kindness of a lay disciple is like this, how much more so that of the unsurpassed, truly enlightened Buddha! I now confess my fault and take refuge in the Three Honoured Ones; may the Buddha in his vast loving-kindness pardon and forgive my offense.' The Buddha praised him, saying, 'Excellent! That the king recognises the evil and repents of the fault is the conduct of an enlightened man. I accept the king's good intentions.' The king bowed his head like this three times, and the Buddha also accepted it three times. The king again touched his head to the ground, withdrew to his seat, and said, 'Endowed with a fierce, stubborn, angry, and perverse nature, indulging myself without a mind of forbearance, unable to eliminate the three poisons, I took pleasure in evil deeds. Bewitched by woman's seduction, I did not know its evil. I consider that after death I must surely enter hell. May the Buddha take pity and speak at length of the evil and demonic wiles of women, for those who enter their net can seldom extricate themselves. Hearing of this calamity, I will surely admonish myself, and the people of my realm, great and small, may reform their ways.' The Buddha said, 'Do you ask about this? Let us speak of other topics.' The king said, 'It will not be too late to receive other teachings on another day. The disorder and bewilderment caused by women is the greatest of calamities; if I do not hear of this calamity, how can I keep distant from it? May the Buddha explain fully for me the transformations of hell and the filth of women.' The Buddha said, 'Listen now. Men possess mad and foolish evils; yet observe women's bewitching wiles.' The king said, 'Excellent! I wish to receive your luminous teaching.' The Buddha said, 'Men have four evils that should urgently be known. There are lustful men in the world who constantly think of looking upon women, longing to hear seductive voices. They abandon the true Dharma far behind, suspecting the truth and trusting the perverse. Wrapped in the net of desire, they are submerged in blindness and darkness. Driven by desire, they are like slaves fearing their master. Coveting and delighting in female form, they take no account of the foul impurities of the nine apertures. Muddled in desire, they are like pigs in a cesspool, oblivious to the stench and taking pleasure in comfort. They do not reckon that later they must undergo endless pain in the Avīci Hell. Keeping their minds fixed on lust, they lick their snot and saliva, play with their pus and blood, cherishing them like jade and finding them sweet as honey. Therefore they are called men enslaved by desire. This is the first evil state. Furthermore, when parents raise a child, bearing him in pregnancy and giving birth, the hardship until he grows up is difficult to recount. When the child grows into a man, they ruin the family and exhaust their wealth, crawling on knees and elbows, conveying affections through matchmakers to obtain her as his wife. If she is in a different city, he pursues her, heedless of distance and not shrinking from hardship. His attention fixed on lust, he abandons and forgets his aged parents. Once he has obtained her as his wife, he values her like a jewel; wishing to take private pleasure together, he dislikes seeing his parents. Believing her seductive words, he may cause strife and lawsuits, never reflecting on whence his body came and betraying the immeasurable kindness of his parents. This is the second evil state. Furthermore, when a man lives in the world, laboring physically and personally acquiring wealth, he originally had sincere faith and the wish to revere the Way, a mind to honour śramaṇas and brahmins, realizing the world's impermanence and practicing dāna for merit. After marrying a wife, his feelings are bewitched by lust, and foolishly blinded, he blocks himself. Turning his back on truth and heading toward the perverse, he is guided solely by the woman's schemes. If he has an intention to give, he only wishes to express it by adorning the woman's beauty. Cutting off pure conduct, he binds himself as a petty person, ignorant of the grave admonitions of the Buddha's scriptures and whence misfortune and fortune derive. Carelessly driven by lust, he casts his body into the net, bound to fall into the miserable destinies and never reforming to the end. This is the third evil state. Furthermore, although he is properly someone's son, he does not reflect on the kindness of upbringing. Managing a livelihood to acquire wealth, he does not use it to support his parents, but only searches far and wide for the paths of lust. Carrying precious goods, he lures other men's wives. Or he slaughters domestic beasts in lustful sacrifices to spirits, drinking wine, singing, and dancing, gathering men and women together. Joyous celebrations grow ever more numerous throughout the day. Outwardly pretending to pray for blessings, inwardly he solicits illicit affairs. Once intoxicated, they seek opportunities with each other, beckoning one another to satisfy their illicit desires. When he wins a partner, his joy is beyond compare. Bound and attached by the fetters of lust, he is conscious of nothing else. At such a time, this alone is taken as joy, oblivious to the stench of bodily impurities and the bitter pains of hell. On the one hand it is laughable; on the other hand it is lamentable. It is like being mad and delirious, unaware of one's errors. This is the fourth evil state. If men possess these four evils, they will thereby fall into the three miserable destinies. One must examine and stay far away from them, only then escaping suffering. Listen further as I explain the evils of women.' For their sake, he spoke a verse: