法苑珠林 32.20

32.20

又觀佛三昧經云。佛告阿難。我昔夏安居時。波羅柰國有一婬女。在樓上。名曰妙意。昔日於佛有緣。爾時世尊化三童子。年皆十五。面貌端正。勝諸世間一切人類。此女見已身心歡喜。白言。丈夫。我今此舍如功德天。富力自在眾寶莊嚴。我今以身及與奴婢。奉上丈夫可備灑掃。若能顧納隨我所願。一切供給。無所愛惜作是語已。化人就床未及食頃。女前親近白言。丈夫願遂我意。化人不違。隨己所欲。既附近已。一日一夜心不疲厭。至二日時愛心漸息。至三日時。白言丈夫可起飲食。化人即起。纏綿不已。女生厭悔白言。丈夫異人乃爾。化人告言。我先世法凡與女通。經十二日爾乃休息。女聞此語如人食噎既不得吐又不得咽。身體苦痛如被杵擣。至四日時如被車轢。至五日時如鐵丸入體。至六日時支節悉痛。如箭入心。女作念言。我聞人說。迦毘羅城。淨飯王子。身紫金色三十二相。愍諸盲冥救濟苦人。常在此城常行福度。放金色光濟一切人。今日何故不來救我。我從今日乃至壽終。終不貪色。寧與虎狼同處一穴。不貪色欲受此苦惱。化人亦瞋。咄弊惡婦女。廢我事業。我今共汝合體一處。不如早死。父母宗親若來覓者。何處自藏。我寧經死不堪恥辱。女言。弊物我不用。爾欲死隨意。是時化人取刀刺頸。血流滂沱塗污女身。萎陀在地。女不能勝。二日青淤。三日膖脹。四日爛潰。五日漸爛。六日肉落。七日唯有臭骨。如膠如漆粘著女身。一切大小便利及諸惡蟲。迸血諸膿塗漫女身。女極惡厭而不得離。女發誓願。若諸天神及與仙人。淨飯王子能免我苦。我持此舍一切珍寶以用給施。作是念時。佛將阿難難陀。帝釋在前。梵王在後。佛放常光照曜天地。一切大眾皆見如來詣此女樓。時女見佛心懷慚愧。藏骨無處。取諸白㲲纏裹臭屍。臭氣如故不可覆藏。女見世尊。為佛作禮。以慚愧故身映骨上。臭骨忽然在女背上。女極慚愧流淚而言。如來功德慈悲無量。若能令我離此苦者。願為弟子心終不退。佛神力故臭骨不現。女大歡喜。為佛作禮白佛言。世尊。我今所珍一切施佛。佛為祝願梵音流暢。女聞祝願心大歡喜。應時即得須陀洹道。五百侍女聞佛音聲。皆發無上菩提道心。無量梵眾見佛神變得無生忍。帝釋所將諸天有發菩提心者。有得阿那含者。

Furthermore, the Guan Fo sanmei jing says: The Buddha told Ānanda, “Formerly, during my summer retreat, there was a courtesan in the city of Vārāṇasī named Miaoyi (Subhadramatī), who stayed in an upper chamber. In the past she had a karmic connection with the Buddha. At that time, the World-Honoured One manifested three youths, all fifteen years of age, whose features were handsome and upright, surpassing all human beings in the world. When this woman saw them, her body and mind were filled with joy. She said: ‘O noble sirs, this house of mine is like [the dwelling of] the goddess Puṇyalakṣmī, rich and self-sufficient, adorned with many treasures. I now offer my own body together with my male and female servants to you, noble sirs, to serve for your sweeping and sprinkling. If you will condescend to accept me and comply with my wishes, I shall supply everything without begrudging anything.’ Having spoken these words, the transformed person went to the bed. Before even the space of a meal had passed, the woman came forward intimately and said: ‘Noble sir, I pray that you satisfy my desires.’ The transformed person did not refuse, complying with her wish. Having drawn close, for a day and a night his heart felt no fatigue or aversion. By the second day, her lustful passion gradually subsided. By the third day, she said: ‘Noble sir, you may arise and take food and drink.’ The transformed person immediately arose, yet clung to her without ceasing. The woman gave rise to revulsion and regret, saying: ‘Noble sir, you are unusually extraordinary to be like this!’ The transformed person told her: ‘The rule of my former lives is that whenever I unite with a woman, only after twelve days do I rest.’ When the woman heard these words, she felt like a person choking on food, unable either to vomit it out or to swallow it down; her body suffered severe pain as if pounded by a pestle. By the fourth day, it was as if she were run over by a cart. By the fifth day, it was as if iron pellets had entered her body. By the sixth day, all her joints ached as if arrows had pierced her heart. The woman thought to herself: ‘I have heard people say that in the city of Kapilavastu, Prince Śuddhodana's son has a purple-golden body with the thirty-two marks; he has pity on the blind and ignorant and saves suffering people; he is constantly in this city, always performing works of blessing and salvation, radiating golden light to rescue all people. Why does he not come today to save me? From this day forth until the end of my life, I will never again be covetous of lust. I would rather share a cave with tigers and wolves than covet carnal desire and suffer this misery.’ The transformed person also grew angry: ‘Fie, you vile woman! You disrupt my undertakings! Now that my body is united in one place with yours, it would be better to die soon. If my parents and kinsmen come searching, where could I hide myself? I would rather undergo death than endure such disgrace!’ The woman said: ‘I have no use for this wretched thing. If you wish to die, do as you please.’ At that moment, the transformed person took a knife and stabbed his throat. Blood flowed in torrents, defiling the woman's body, and he collapsed limp onto the ground; the woman could not bear [the weight]. On the second day, it turned dark blue and bruised; on the third day, it swelled up; on the fourth day, it putrefied and burst; on the fifth day, it gradually rotted away; on the sixth day, the flesh fell off; on the seventh day, there remained only foul-smelling bones, sticking to the woman's body like glue and lacquer. All kinds of feces and urine and evil maggots, spattering blood and purulent fluid smeared all over the woman's body. The woman felt utmost disgust and horror, yet could not detach from it. The woman made a vow: ‘If the gods, ṛṣis, or Prince Śuddhodana can relieve my suffering, I will give away all the rare treasures of this house as alms.’ As she had this thought, the Buddha, leading Ānanda and Nanda, with Śakra in front and King Brahmā behind, radiated his constant light, illuminating heaven and earth. The entire great assembly saw the Tathāgata proceed to this woman's upper chamber. When the woman saw the Buddha, she was filled with shame and remorse, with nowhere to hide the bones. She took white cotton fabrics and wrapped the foul corpse, but the stench remained as before and could not be concealed. Seeing the World-Honoured One, the woman paid homage to the Buddha; out of shame, her body concealed the bones beneath her, yet the foul bones suddenly appeared upon her back. Overwhelmed with shame, the woman wept and said: ‘The Tathāgata's merit, kindness, and compassion are immeasurable. If you can cause me to leave this suffering, I vow to become your disciple and never backslide in my resolution.’ By the Buddha's supernatural power, the foul bones disappeared. The woman rejoiced greatly; she paid homage to the Buddha and addressed him, saying: ‘World-Honoured One, I now offer everything precious to me as a gift to the Buddha.’ The Buddha made a blessing for her, his Brahmā voice flowing smoothly. When the woman heard the blessing, her heart rejoiced greatly, and she immediately attained the path of a srotaāpanna. Five hundred attending maidservants, upon hearing the Buddha's voice, all gave rise to the aspiration for unsurpassed bodhi. Immeasurable multitudes of Brahmā gods, upon seeing the Buddha's supernatural transformation, attained the patience of the non-arising of dharmas (anutpattikadharmakṣānti). Among the gods led by Śakra, some gave rise to the aspiration for bodhi, and some attained the fruit of anāgāmin.”