法苑珠林 53.13

53.13

舍利弗智慧多聞。年始八歲誦十八部經。通解一切義。是時摩伽陀國有龍王兄弟。一名姞利。二名阿伽羅。降雨以時國無荒年。人民感之。常以仲春之月大集龍處為設大會。作樂談義終此一日。自古及今斯集未替。此日常法敷四高座。一為國王。二為太子。三為大臣。四為論士。爾時舍利弗。以八歲之身問眾人言。此四高座為誰敷之。眾人答言。為國王大子大臣論士。是時舍利弗。觀察時人無勝己者。便昇論床結跏趺坐。眾人疑怪。或謂愚小無知。或謂智量過人。雖復嘉其神異而猶各懷自矜。恥其年小不自與語。皆遣年少傳言問之。其答厝旨辭理超絕。時諸論師歎未曾有。愚智大小一切皆伏。王大歡喜。即命有司封一聚落。常以給之。王乘象輿振鈴告令。宣示一切十六大國無不慶悅（如四分律云。舍利弗具足四辯。一法辯。二義辯。三詞辯。四了了辯。若具此辯而外道不伏者。無有是處。又勝思惟論云。菩薩有七種德。皆依樂說辯才。何等為七。一種種樂說辯才。二無滯樂說辯才。三堅固樂說辯才。四了了樂說辯才。五不怯弱樂說辯才。六相應樂說辯才。七任放樂說辯才。此八地菩薩得也）是時吉古師子。名拘律陀。姓大目揵連。是舍利弗友。二人才智德行互同。行則俱游。住則同止。少長交契結要始終。後俱厭世出家學道。作梵志弟子。情求道門久而無徵。以問於師。師名訕闍耶。而答之言。自我求道彌歷年歲。不知道果。非其人耶。他日師疾。舍利弗在頭邊立。大目連在足邊立。二人惴惴。其師將終乃愍而笑。二人同心俱問笑意。師答之言。世俗無眼為恩愛所侵。我見金地國王死。其大夫人自投火𧂐求同一處。而此二人行報各異生處殊絕。是時二人筆受師語。欲以驗其虛實。後有金地商人遠來摩伽陀國。以疏驗之果如師語。乃撫然歎曰。我昔非其人耶。為是師隱我耶。二人誓曰若先得甘露。要畢相報（故佛本行經云。是時舍利弗見馬宿比丘入城乞食。城內一切人民各共評論說偈云。巧攝諸根識　進止常寂定　含笑出美言　此必釋種子爾時舍利弗即請云。汝大師德術亦勝汝耶。爾時阿濕波踰跋多。隋云馬宿。即說偈報云。如芥對須彌　牛跡比大海　蚊虻並金翅　我與彼亦然　假使聲聞度彼岸　成就諸地猶弟子　於彼師邊不入數與彼世尊威德別於是舍利弗復聞說偈云。諸法因緣生　亦從因緣滅　吾師大沙門　常說如是法舍利弗聞已。即得見諦得法眼淨。舍利弗既得須陀洹果。復向目連亦說是偈。目連聞舍利弗說。亦得須陀洹果。於是舍利弗目連二人。將五百眷屬同詣佛所。皆得阿羅漢果。依四分律及餘經等。皆云千二百五十人。至於佛所得阿羅漢果）依論問曰。何以名舍利弗。答曰。是母所作字。伽陀國是中有大城。名王舍城。王名頻婆娑羅。有婆羅門論師。名摩陀羅。王以其人善能論故。賜封一邑。去城不遠。是摩陀羅。遂有居家。婦生一女。眼似舍利鳥眼。即名此女為舍利。次生一男。膝骨麁大名拘絺羅（秦言大膝）既有居家畜養男女。所學經書皆已陳故不復業新。是時南天竺有一婆羅門大論議師。字提舍。於十八種大經皆悉通利。是人入王舍城。頭上戴火以銅鍱鍱腹。人問其故。便言我所學經書甚多恐腹破裂。是故鍱之。又問。頭上何以戴火。答言。以大暗故。眾人言曰。日出照明。何以言暗。答曰。暗有二種。一者日光不照。二者愚癡暗故。今雖有日明而愚癡猶黑。眾人言。汝但未見婆羅門摩陀羅論師。汝若見者腹當縮明當暗。是婆羅門徑至鼓邊打論議鼓。國王聞之。問是何人。眾臣答言。南天竺有一婆羅門。名提舍。是大論師欲求論處。故打論鼓。王大歡喜。即集眾人而告之曰。有能難者與之論議。摩陀羅聞之自疑。我以陳故不復業新。不知我今能與論不。俛仰而來。於道中見二特牛方相觝觸。心中作想。此牛是我彼牛是彼。以此為占知誰得勝。此牛不如。便大愁憂。而自念言。如此相者我將不如。欲入眾時。見有母人挾一瓶水正在其前。躄地破瓶。復作是念。是亦不吉。甚大不樂。既入眾中見彼論師。顏貌意色勝相具足。自知不如。事不獲已。與共論議。論議既交便墮負處。王大歡喜。大智明人遠入我國。復欲為之封一聚落。諸臣議言。一聰明人來便封一邑。功臣不賞但寵語論。恐非安國全家之道。今摩陀羅論議不如。應奪其封以與勝者。若更有勝人復以與之。王用其言。即奪與後人。是時摩陀羅語提舍言。汝是聰明人我以女妻汝。男兒相累。今欲遠出他國以求本志。提舍納其女為婦。其婦懷妊夢見一人。身被甲冑手執金剛。摧破諸山而在大山邊立。覺已白其夫言。我夢如是。提舍言。汝當生男摧伏一切諸論議師。唯不勝一人。常與作弟子。舍利懷妊。以其子故母亦聰明。大能論議。其弟拘絺羅與姊談論。每屈不如。知所懷子必大智慧。未生如是。何況出生。即捨家學道至南天竺。不剪指爪讀十八種經書。皆令通利。是故時人名為長爪梵志。姊子既生。七日之後裹以白㲲以示其父。其父思惟。我名提舍。逐我名字。字為憂波提舍（憂波秦言逐提舍是星名）是為父母作字。眾人以其舍利所生。皆共名之為舍利弗（弗言子也）又舍利弗者。世世本願於釋迦佛所作智慧第一弟子。字舍利弗。是為本願因緣以名舍利弗。

Śāriputra was of great wisdom and learnedness. When he was just eight years of age, he could recite the eighteen scriptures and thoroughly understood all their meanings. At that time, in the kingdom of Magadha, there were two nāgarāja brothers, one named Giri and the other named Agara. They sent down rain in season so that the kingdom had no years of dearth. Moved with gratitude toward them, the people always held a great assembly at the nāgas' dwelling in the mid-spring month, making music and debating doctrines throughout the day. From antiquity to the present, this gathering had never lapsed. By the customary rule for this day, four high seats were set out: the first for the king, the second for the crown prince, the third for the chief ministers, and the fourth for the debaters. At that time, Śāriputra, though only eight years old, asked the multitude, "For whom are these four high seats laid out?" The multitude replied, "For the king, the crown prince, the chief ministers, and the debaters." At that time, Śāriputra observed the people of his day and saw none superior to himself; he then mounted the debate-couch and sat cross-legged upon it. The people were astonished and suspicious. Some said he was foolish and ignorant, while others said his wisdom surpassed that of ordinary men. Though they admired his miraculous wonder, each still harboured self-pride, and ashamed of his youth, they would not address him themselves; they all sent young boys to convey their questions. His replies, their points of purpose and reasoned arguments, were transcendent and supreme. All the debate masters of the time sighed at what had never been seen before, and foolish and wise, old and young, all were subdued. The king was filled with great joy and immediately commanded the officials to grant him a fief of a village to provide for him continually. The king rode his elephant-carriage and rang the bell to issue a proclamation, announcing it to all sixteen great kingdoms, and none failed to celebrate with delight. (As the Sifen lü says: "Śāriputra was endowed with the four analytical knowledges: first, the analytical knowledge of Dharmas; second, the analytical knowledge of meanings; third, the analytical knowledge of language; fourth, the analytical knowledge of perspicuity. If one possesses these analytical knowledges and the non-Buddhists are not subdued, there is no such possibility." Furthermore, the Shengsiyi lun says: "Bodhisattvas possess seven kinds of virtues, all relying on the eloquence of delight in speech. What are the seven? First, varied eloquence of delight in speech; second, unobstructed eloquence of delight in speech; third, steadfast eloquence of delight in speech; fourth, perspicuous eloquence of delight in speech; fifth, undaunted eloquence of delight in speech; sixth, harmonious eloquence of delight in speech; seventh, unhindered eloquence of delight in speech. These are attained by bodhisattvas on the eighth ground.") At that time, in the city of Kolita, there was a man named Kolita of the clan of Mahāmaudgalyāyana; he was a friend of Śāriputra. The talent, wisdom, and virtuous conduct of the two were matched; when traveling, they went together, and when residing, they stayed together. From youth to adulthood, their bond was forged, pledging faithfulness to each other from beginning to end. Later, both grew weary of the world, went forth from home, and studied the Way as disciples of a brahma-cārin. With fervent hearts they sought the gate of the Way, but for a long time there was no proof of attainment. They questioned their teacher, whose name was Sañjaya. He replied to them, saying, "Ever since I have sought the Way, years and years have passed, yet I do not know the fruit of the Way. Am I not the right person?" On another day, the teacher fell ill. Śāriputra stood at the head of the bed, and Mahāmaudgalyāyana stood at the foot of the bed. Both were anxious and fearful. As their teacher was about to die, he smiled with pity. With one mind, the two asked together the meaning of his smile. The teacher answered them, saying, "Worldly people are blind, violated by affection and love. I saw that the king of the land of Suvarṇadvīpa died, and his chief queen threw herself into a fire-pit, seeking to be in the same place as him; yet the actions and retributions of these two were different, and their places of rebirth are completely severed." At that time, the two took down the teacher's words in writing, wishing to test their truth or falsehood. Later, a merchant of Suvarṇadvīpa came from afar to Magadha, and when they checked his account against the writing, it indeed proved as the teacher had said. They sighed deeply and lamented, "Was I once not the right person? Or was the teacher concealing it from us?" The two swore an oath, "Whichever of us first attains the ambrosia [of the Dharma] must surely inform the other." (Therefore the Fo benxing jing says: At that time, Śāriputra saw the monk Aśvajit entering the city to beg for food. All the people inside the city discussed him together and recited a verse, saying: / "He skillfully restrains his sense faculties, / His deportment is always serene and settled; / Smiling, he speaks fine words— / This must surely be a disciple of the Śākyan." / At that time Śāriputra immediately questioned him, "Does your Great Master's virtue and spiritual power also surpass yours?" At that time, Aśvajit—rendered in the Sui language as "horse-dwelling"—then replied in verse, saying: / "Like a mustard seed against Mount Sumeru, / A cow's footprint compared to the great ocean, / A mosquito set beside a garuḍa, / So am I compared to him. / Even if śrāvakas cross to the other shore, / Though accomplished in the various grounds, they are still disciples; / Before that Master they do not count in the reckoning; / They are far distinct from the majestic virtue of that World-Honoured One." / Thereupon Śāriputra again heard him recite the verse: / "All phenomena arise from causes and conditions, / And likewise cease through causes and conditions; / My Master, the Great Śramaṇa, / Constantly teaches such a Dharma." / Having heard this, Śāriputra immediately attained the vision of the truth and obtained purity of the Dharma eye. Śāriputra, having attained the fruit of a srotāpanna, then also spoke this verse to Maudgalyāyana. Maudgalyāyana, hearing Śāriputra speak it, likewise attained the fruit of a srotāpanna. Thereupon Śāriputra and Maudgalyāyana, bringing their five hundred followers, went together to where the Buddha was, and all attained the fruit of an arhat. According to the Sifen lü and other sūtras, all say there were one thousand two hundred and fifty people who arrived at the Buddha's place and attained the fruit of an arhat.) Relying on the treatise, the question is asked: Why is he named Śāriputra? The answer says: This is a name given by his mother. In the land of Magadha there is a great city named Rājagṛha. The king was named Bimbisāra. There was a brahmin debate master named Māṭhara. Because he was skilled in debate, the king rewarded him with a fief of a village not far from the city. This Māṭhara then established a household, and his wife bore a daughter whose eyes resembled the eyes of a śāri bird; thus they named this girl Śāri. Next, she bore a son whose knee bones were coarse and large, named Koṣṭhila (rendered in the language of Qin as "Big Knees"). Having a household and raising a son and daughter, the scriptures he had studied all grew stale and old, and he no longer applied himself to new learning. At that time, in South India, there was a great brahmin debate master named Tiṣya, thoroughly versed and skilled in the eighteen great scriptures. This man entered the city of Rājagṛha with fire upon his head and his belly wrapped in sheets of copper. When people asked him why, he said, "The scriptures I have learned are so numerous that I fear my belly will burst; therefore I wrap it." They also asked, "Why do you wear fire upon your head?" He answered, "Because of the great darkness." The multitude said, "The sun has risen and shines brightly; why do you speak of darkness?" He answered, "Darkness is of two kinds: first, that where the sunlight does not shine; second, the darkness of ignorance. Now, though there is the brightness of the sun, ignorance remains black." The multitude said, "You simply have not yet seen the brahmin debate master Māṭhara. If you saw him, your belly would shrink and your light would turn to darkness." This brahmin went straight to the drum and beat the debate-drum. The king heard it and asked who this man was. The ministers answered, "In South India there is a brahmin named Tiṣya; he is a great debate master who seeks a place for debate, and therefore he beats the debate-drum." The king was greatly pleased, immediately assembled the multitude, and announced to them, "Whoever is able to refute him may debate with him." When Māṭhara heard of this, he doubted himself: "My learning has grown stale and I have not studied newly; I do not know whether I can debate with him now." Hesitant and bowed, he set out; on the road he saw two bulls locking horns. In his heart he formed a thought: "This bull is me, that bull is him; by this omen I will know who wins." This bull was defeated, so he became deeply sorrowful and thought to himself, "With such an omen, I will surely be defeated." As he was about to enter the assembly, he saw a woman holding a jar of water directly before him; she stumbled to the ground and broke the jar. He again thought, "This too is inauspicious," and became extremely unhappy. When he entered the assembly and saw that debate master, whose facial expression and bearing were fully endowed with superior marks, he knew himself to be inferior. Having no choice, he engaged in debate with him; once the debate began, he fell into defeat. The king was greatly pleased: "A man of great wisdom and clarity has come from afar to my kingdom!" and wished to grant him a fief of a village. The ministers deliberated, saying, "When one clever man comes, he is immediately granted a village; meritorious ministers are not rewarded, while only skill in debate is favoured—we fear this is not the way to secure the state and preserve families. Now that Māṭhara is inferior in debate, his fief should be stripped and given to the victor; if there is another who is superior, it should be given to him in turn." The king took their advice and immediately stripped it from him to give to the newcomer. At that time, Māṭhara said to Tiṣya, "You are a clever man; I will give you my daughter as a wife. I entrust my young son to you. Now I wish to go far away to another country to pursue my original aspiration." Tiṣya took the daughter as his wife. When the wife was pregnant, she dreamed of a man clad in armor, holding a vajra in his hand, who smashed various mountains and stood beside a great mountain. Upon waking, she told her husband, "I had such a dream." Tiṣya said, "You will give birth to a son who will subdue all debate masters, defeated by only one person, whose disciple he will always be." When Śāri was pregnant, on account of the child, the mother also became clever and was extraordinarily skilled in debate. When her younger brother Koṣṭhila debated with his elder sister, he was defeated each time. He knew that the child she carried must possess great wisdom: "If he is like this before he is born, how much more so after he is born!" He immediately left home to study the Way, went to South India, and without trimming his fingernails read the eighteen kinds of scriptures, making himself thoroughly versed in all of them. Therefore, the people of the time called him the Long-Nailed Brahma-cārin (Dīrghanakha). After the sister's child was born, seven days later, they wrapped him in white cotton cloth to show his father. His father reflected: "My name is Tiṣya; following my name, let his name be Upatisya" (upa in the language of Qin means "following"; Tiṣya is the name of a constellation). This was the name given by the father and mother. Because he was born of Śāri, the multitude together called him Śāriputra (putra means "son"). Furthermore, regarding Śāriputra: by his original vow in lifetime after lifetime, he was to become the foremost disciple in wisdom under the Buddha Śākyamuni, named Śāriputra. It was due to the conditions of this original vow that he was named Śāriputra.