法苑珠林 59.25

59.25

興起行經云。佛告舍利弗。往昔阿僧祇劫前。有佛名盡勝如來。有兩種比丘。一種名無勝。一種名常歡。無勝比丘得六神通。常歡比丘結使未除。爾時波羅柰城有長者。名大愛。資財無極。婦名善多。端正無比。兩種比丘。往來其家。以為檀越。善多婦者供養無勝比丘。四事無乏。常歡微薄。因此妬嫉橫生誹謗言。無勝比丘與善多交通。不以道法供養。自以恩愛供養耳。佛語舍利弗。爾時常歡比丘者則我身是。善多婦者今婆羅門女名旃沙是。我於爾時無故誹謗無勝羅漢。以是罪緣。無數千歲墮在地獄受諸苦痛。今雖得佛。以餘殃故為多舌童女。舞杅起腹來至我前曰。沙門何以不自說家事。乃說他事。為汝今日獨自歡樂。不知我苦。汝先共我通使我有身。今當臨月。事須蘇油養於小兒。盡當給我。爾時眾會皆低頭默然。時釋提桓因侍後執扇。以神力化作一鼠。入其衣裏齧於舞杅。忽然落地。爾時四部弟子及六師徒眾。見杅墮地皆大歡喜。揚聲稱慶欣笑無量。皆同罵曰。汝死赤吹罪物。何能興此惡意誹謗清淨無上正真。此地無知乃能容載如此惡物耶。諸眾各說是時。地即劈裂火焰踊出。女便墮中徑至阿鼻大泥犁中。大眾見女現身墮泥犁中。阿闍世王便大驚恐。衣毛為竪。即起叉手長跪白言。此女所墮今在何處。佛答。大王。此女所墮名阿鼻泥犁。闍王復問。此女不殺人。亦不偷盜。妄語何因便墮阿鼻耶。佛語闍王。我所說緣法。有上中下身口意行。闍王復問。何者為重。何者為中。何者為下。佛語闍王。意行最重。口行處中。身行在下。王復問佛。佛答王曰。身行麁現。此事可見。口行耳聞。此二事者世間聞見。意行發念無見聞者。此是內事。眾行為意釘所繫縛。如人欲行身三殺盜婬慾。發口之四過妄言綺語惡口兩舌。先心計挍然後施行。是故繫於意釘不在身口也。

The *Xingqixing jing* states: The Buddha told Śāriputra: “In the past, immeasurable kalpas ago, there was a Buddha named Jinajaya Tathāgata. There were two kinds of bhikṣus: one named Ajaya and the other named Nityapramudita. The bhikṣu Ajaya had attained the six supernormal powers, whereas the bhikṣu Nityapramudita had not yet eliminated his fetters. At that time, in the city of Vārāṇasī, there was an elder named Mahāpriya, whose wealth was limitless. His wife was named Śāntā, incomparably upright and beautiful. The two kinds of bhikṣus came and went to his house, regarding him as their dānapati. The wife, Śāntā, made offerings to the bhikṣu Ajaya with no lack of the four requisites, whereas her offerings to Nityapramudita were meager. Because of this, he grew jealous and falsely fabricated slander, saying: ‘The bhikṣu Ajaya has illicit relations with Śāntā; he is not given offerings out of the Dharma of the Way, but solely out of affectionate lust.’ The Buddha told Śāriputra: “The bhikṣu Nityapramudita at that time was none other than myself. The wife Śāntā was the present Brahmin woman named Ciñcā. At that time, without cause, I slandered the arhat Ajaya. Because of the karmic condition of this sin, I fell into hell for countless thousands of years and suffered all manner of bitter pains. Even though I have now attained buddhahood, because of the remnant disaster, a slanderous young woman, tying a wooden basin to swell her belly, came before me and said: ‘Śramaṇa, why do you not speak of your own domestic affairs instead of speaking of others’ affairs? You alone make merry today, ignorant of my distress. You previously had illicit relations with me and caused me to be pregnant. Now my month is near, and I require ghee and oil to nurture the child; you must supply it all to me.’ At that time, the assembly all hung their heads in silence. Then Śakra Devānām Indra, who was standing behind attending and holding a fan, used his divine power to transform into a mouse, entered into her clothes, and gnawed through the cords of the wooden basin, which suddenly fell to the ground. At that time, the disciples of the four assemblies and the followers of the six teachers saw the basin fall to the ground and were all exceedingly joyful. Raising their voices in celebration, they laughed with boundless delight, all cursing in unison: ‘You dead, scarlet-clad, sinful creature! How could you give rise to such evil intent to slander the pure, unsurpassed, truly enlightened one? How could this insensate earth tolerate and support such an evil creature!’ As the crowd was saying these things, the earth split open and flames burst forth. The woman fell straight down into the great Avīci Naraka. When the great assembly saw the woman fall into Naraka in her physical body, King Ajātaśatru was greatly frightened, his hairs standing on end. He immediately arose, clasped his hands together, knelt upright, and said: ‘Where is the place into which this woman has fallen now?’ The Buddha answered: ‘Great King, the place into which this woman has fallen is named Avīci Naraka.’ King Ajātaśatru asked again: ‘This woman did not kill, nor did she steal. For what reason does false speech cause one to fall into Avīci?’ The Buddha told King Ajātaśatru: ‘The Dharma of conditions I speak of has higher, middling, and lower actions of body, speech, and mind.’ King Ajātaśatru asked again: ‘Which is the gravest? Which is middling? Which is the lowest?’ The Buddha told King Ajātaśatru: ‘Actions of mind are the gravest; actions of speech occupy the middle; actions of body are the lowest.’ The king asked the Buddha again, and the Buddha answered the king: ‘Actions of body are coarse and manifest; these matters can be seen. Actions of speech can be heard by the ear; these two matters are seen and heard by the world. When actions of mind give rise to thoughts, there is none who sees or hears them; these are internal matters. All actions are bound to the peg of the mind. Just as when a person wishes to commit the three bodily actions of killing, stealing, and sexual misconduct, or give vent to the four faults of speech—false speech, frivolous talk, harsh speech, and double-tongued speech—the mind first calculates before they are carried out. Therefore they are bound to the peg of the mind and are not in body or speech.’”