法苑珠林 25.19

25.19

第十二論云。所以稱羅雲持戒不毀第一者。或云。羅雲喜妄語好瞋。佛捨輪王之位而作沙門。東西行乞不可羞耶。以嫌如來故作妄語。若有人問如來所在。實在祇園而云在晝闇園。實在晝闇園而言在祇園。反覆妄語誑於來人。阿難白佛。羅雲妄語。佛喚羅雲來。卿實妄語耶。對曰實爾。我所以捨聖王位者。以不可恃怙皆歸無常。正使帝釋梵王皆不可保。況復聖王而可恃耶。佛語羅雲。我前後捨此不可稱計。而汝今時方恨我耶。佛語羅雲。汝取水來。羅雲即盛滿鉢水授與如來。如來執鉢水謂羅雲曰。汝見此水不。對曰已見。佛言。此水滿鉢無所減者。喻持戒完具無所損落。復瀉半棄謂羅雲曰。汝見此水不。對曰見之。佛言。此水失半。喻戒不具足。復瀉水盡示羅雲曰。見此空鉢不。答曰已見。佛言。犯戒都盡喻如空鉢。復以鉢覆地示曰。汝見此不。答曰已見。佛言。已犯戒盡當墮地獄。喻鉢口向地也。羅雲自被約勅以後。未曾復犯如毫釐戒。故稱持戒第一也。忍行亦為第一。故舍利弗將羅雲入舍衛城乞食。時有婆羅門。見羅雲在後行。即興惡意打羅雲頭破。血流污面。羅雲即生惡念。要當方便報此怨家。舍利弗已知心念。為其拭血。謂羅雲曰。當憶汝父。昔為王時人來索眼。即挑眼與。截手截足亦不悔恨。若為象時以牙與人亦不厭倦汝今云何起此惡念。羅雲聞說即自剋責。我今云何惡心向彼。即忍如地。不起害心如毛髮許。時打羅雲者墮無擇地獄中。以是因緣持戒忍行最為第一也。

The twelfth thesis states: Why is Rāhula called foremost in observing the precepts without transgression? Some say: Rāhula was fond of lying and prone to anger, [thinking,] 'The Buddha relinquished the rank of a cakravartin to become a śramaṇa. Going east and west begging for food—is this not shameful?' Bearing resentment toward the Tathāgata, he thus told lies. If someone asked where the Tathāgata was, when he was actually in the Jetavana, [Rāhula] would say he was in the Andhavana; when he was actually in the Andhavana, he would say he was in the Jetavana. Repeating lies back and forth, he deceived those who came. Ānanda reported to the Buddha: 'Rāhula tells lies.' The Buddha summoned Rāhula: 'Do you really tell lies?' He replied, 'It is truly so.' [The Buddha said:] 'The reason I renounced the rank of a holy king is because it cannot be relied upon; all things return to impermanence. Even Śakra and Brahmā cannot be preserved forever, how much less could a holy king be relied upon?' The Buddha said to Rāhula: 'Time and again I have renounced this, beyond reckoning, and only now do you resent me?' The Buddha said to Rāhula: 'Fetch water.' Rāhula immediately filled a bowl with water and presented it to the Tathāgata. The Tathāgata held the bowl of water and said to Rāhula: 'Do you see this water or not?' He replied: 'I have seen it.' The Buddha said: 'This water filling the bowl without any reduction is an analogy for observing the precepts completely without any loss or flaw.' Then he poured out half and discarded it, saying to Rāhula: 'Do you see this water or not?' He replied: 'I see it.' The Buddha said: 'This water having lost half is an analogy for precepts being incomplete.' He then poured out all the water, showed it to Rāhula, and said: 'Do you see this empty bowl or not?' He answered: 'I have seen it.' The Buddha said: 'Violating the precepts entirely is an analogy like an empty bowl.' He then turned the bowl upside down on the ground, showed it, and said: 'Do you see this or not?' He answered: 'I have seen it.' The Buddha said: 'Having violated the precepts entirely, one will fall into hell; this is an analogy for the bowl's rim facing the ground.' From the time he was thus admonished onward, Rāhula never again violated even a hair's breadth of a precept; therefore, he is called foremost in observing the precepts. His practice of patience was also foremost. Once, Śāriputra took Rāhula into Śrāvastī to beg for food. At that time, a certain brāhmaṇa, seeing Rāhula walking behind, conceived an evil intention and struck Rāhula's head, breaking it open so that blood flowed and stained his face. Rāhula immediately gave rise to an evil thought: 'I must certainly find an expedient way to take revenge upon this enemy.' Śāriputra already knew the thought in his mind; wiping away his blood, he said to Rāhula: 'You should remember your father. In the past, when he was a king, someone came to beg for his eyes, and he gouged out his eyes and gave them. When his hands and feet were cut off, he likewise felt no regret or resentment. When he was an elephant, he gave his tusks to someone without wearying of it. How can you now give rise to such an evil thought?' Hearing this spoken, Rāhula immediately reproached himself: 'How could I now direct an evil mind toward him?' He then became patient like the earth, not giving rise to even a hair's breadth of harmful intent. At that time, the one who struck Rāhula fell into the Avīci hell. Due to these causes and conditions, his observance of the precepts and his practice of patience are the most foremost.