法苑珠林 6.99

6.99

依賢愚經云。爾時有諸估客欲詣他國。其諸商人共將一狗。至於中路。眾賈頓息。伺人不看。狗便盜肉。眾人瞋打而折其脚棄野而去。時舍利弗天眼見狗。𤼣躄飢餓困篤垂死。著衣持鉢入城乞食。得已持出飛至狗所。慈心憐愍以食施與。狗得其食活命歡喜。即為狗說微妙之法。狗便命終。生舍衛國婆羅門家。後舍利弗獨行乞食。婆羅門見。而問言。尊者獨行無沙彌耶。舍利弗言。我無沙彌。聞卿有子。當用見與。婆羅門言我有一子。字曰均提。年既孤幼。不任使令。比前長大當用相與。後至七歲。以其兒付令使出家。便受其兒。將至祇桓聽為沙彌。漸為說法。心開意解得阿羅漢果。功德悉備。均提沙彌始得道已。自以智力觀過去世本造何行遭聖獲果。觀見前身作一餓狗。蒙和上恩今得人身并獲道果。欣心內發而自念言。我蒙師恩得脫諸苦。今當盡身供給所須。求作沙彌不受大戒。佛告阿難。由過去世迦葉佛時。均提出家少年聲好。善巧讚唄人所樂聽。有一老僧音聲濁鈍不能經唄。已得羅漢功德皆具。年少比丘自恃好聲。見而訶之聲如狗吠。時老比丘便呼年少。汝識我不。我得羅漢儀式悉具。年少聞說。心驚毛竪惶怖自責。即於其前懺悔過咎。由其惡言五百世中常受狗身。由其出家持淨戒故。今得見我蒙得解脫。又智度論云。愚癡多故。受蚯蚓𧏙蜋螻蟻鵂鶩角鵄之屬諸騃蟲鳥。龍樹菩薩或云。婬欲情多故欲受鶩身。或云。愚癡多故亦受鶩身。此二鶩身為同為異。答謂習欲生者是水鳥鳧鴨之流。習癡生者是陸鳥鵄梟之類。或晝見夜亦見。由欲生故恒多連飛。並汎鳥之類。或夜見晝不見。由癡生故恒多夜游伺。鼠鴟亦二種。習欲生者是老鴟。則晝見夜不見。習癡生者是角鴟。則夜見晝不見。又長阿含及增一經云金翅鳥有四種。一卵生。二胎生。三濕生。四化生。皆先大布施。由心高陵虛苦惱眾生心多瞋慢生此鳥中。有如意寶珠以為瓔珞。變化萬端無事不辨。身高四十里。衣廣八十里。長四十里。重二兩半。食黿鼉蟲鼈以為段食（涅槃經云。能食能消一切魚金銀等寶唯除金剛也）洗浴衣服為細滑食。亦有婚姻。兩身相觸以成陰陽。壽命一劫。或有減者。大海北岸一樹。名究羅瞋摩。高百由旬。蔭五十由旬。樹東有卵生龍宮。卵生金翅鳥宮。樹南有胎生龍宮。胎生金翅鳥宮。樹西有濕生龍宮。濕生金翅鳥宮。樹北有化生龍宮。化生金翅鳥宮。各各縱廣六千由旬。莊飾如上。若卵生金翅鳥飛下海中。以翅搏水水即兩披。深二百由旬。取卵生龍隨意而食之（華嚴經云。此鳥食龍所扇之風。風若入人眼人眼則失明故不來人間恐損人眼也）胎濕化等亦復如是（涅槃經云唯不能食受三歸者）有化龍子。於六齋日受齋八禁。時金翅鳥欲取食之。銜上須彌山北大鐵樹上。高十六萬里。求覓其尾了不可得。鳥聞亦受五戒。又觀佛三昧經云。金翅鳥王。名曰正音。於眾羽族快樂自在。於閻浮提日食一龍王及五百小龍。於四天下更食。日日數亦如上。周而復始。經八千歲死相既現。諸龍吐毒不能得食。飢逼慞惶求不得安。至金剛山。從金剛山直下。從大水際至風輪際。為風所吹還上金剛山。如是七返。然後命終。以其毒故。令十寶山同時火起。難陀龍王懼燒此山。即降大雨滴如車軸。鳥肉消盡唯餘心存心。又直下七返如前住金剛山。難陀龍王取為明珠。轉輪聖王得為如意珠。若人念佛心亦如是。又樓炭長阿含經等云。龍還有四。皆先多瞋恚心曲不端。大行布施今受此形。由施福故以七寶為宮（宮之所在如前金翅鳥中說也）身高四十里。衣長四十里。廣八十里。重二兩半。神力自在。百味飲食。最後一口變為蝦蟇。若自化眷屬發於道心乞施皂衣能使諸龍各興供養者。沙不雨身及離眾患（亦能變身為蛇等。不遭蝦蟇及金翅鳥）。

According to the Damamūkanidāna Sūtra, at that time there were merchants who wished to travel to another country. The merchants brought a dog along together. Reaching midway, the merchants took a rest. Watching for when no one was looking, the dog stole some meat. In anger, the people beat it, broke its leg, abandoned it in the wilderness, and left. At that time, Śāriputra saw the dog with his divine eye, crippled, starving, desperately ill, and near death. Putting on his robes and taking his bowl, he entered the city to beg for food. Having obtained it, he brought it out, flew to where the dog was, and with a compassionate heart took pity on it and gave it the food. Having obtained the food, the dog’s life was spared and it was overjoyed. [Śāriputra] then preached the wondrous Dharma for the dog. The dog then died and was reborn in Śrāvastī in a brahmin family. Later, Śāriputra was walking alone begging for food. The brahmin saw him and asked, 'Venerable One, do you walk alone without a novice (śrāmaṇera)?' Śāriputra said, 'I have no novice. I hear you have a son; you should give him to me.' The brahmin said, 'I have a son named Cunda (Cūḍapanthaka). He is still a helpless infant, unfit for service. When he grows older, I will give him to you.' Later, when he reached the age of seven, he entrusted his son [to Śāriputra] to have him go forth. He then received the child, took him to Jetavana, and permitted him to become a novice. He gradually preached the Dharma to him; his mind opened, his understanding dawned, and he attained the fruit of arhatship, with all merits complete. Having just attained the Way, the novice Cunda used the power of his own wisdom to observe what actions he had fundamentally performed in past lives to encounter the sage and obtain the fruit. Observing, he saw that in his previous body he had been a starving dog, and thanks to the kindness of his preceptor (upādhyāya) he had now obtained a human body and also attained the fruit of the Way. Joy arose within his heart, and he thought to himself, 'Thanks to the kindness of my master, I have escaped all suffering. Now for the rest of my life I should provide all his needs; I seek only to be a novice and will not take the full precepts.' The Buddha told Ānanda, 'Due to a past life in the time of Kāśyapa Buddha, Cunda went forth as a youth with a fine voice, skillful at chanting verses (pāṭha) that people delighted to hear. There was an old monk whose voice was muddy and blunt, unable to chant the scriptures, who had already attained arhatship and was complete in all merits. The young monk, relying on his own fine voice, saw him and scolded him, saying his voice was like a dog's barking. At that time the old monk called to the youth, 'Do you know me? I have attained arhatship, with all deportment complete.' Hearing this, the youth was horrified, his hair stood on end, and in terror he blamed himself. He immediately repented of his fault before him. Due to his evil words, he constantly received a dog's body for five hundred lifetimes. Because he went forth and kept the pure precepts, he has now been able to meet me and receive liberation.' Furthermore, the Mahāprajñāpāramitā-śāstra says: 'Due to an abundance of delusion, one receives the bodies of earthworms, dung beetles, mole crickets, ants, scops owls, cormorants, horned owls, and such foolish insects and birds.' Bodhisattva Nāgārjuna sometimes says: 'Because the disposition of lust is abundant, one receives the body of a duck.' Or he says: 'Because delusion is abundant, one also receives the body of a duck.' Are these two duck bodies the same or different? The answer is: those born of habitual lust are water birds of the mallard and duck kinds; those born of habitual delusion are land birds of the kite and owl kinds. Some see by day and also see by night: being born of lust, they constantly fly together in flocks, all belonging to the category of floating water birds. Some see by night and do not see by day: being born of delusion, they constantly roam at night watching for mice. The owl is also of two kinds: those born of habitual lust are common owls, which see by day and do not see by night; those born of habitual delusion are horned owls, which see by night and do not see by day. Furthermore, the Dīrghāgama and the Ekottarikāgama state that garuḍas are of four kinds: first, egg-born; second, womb-born; third, moisture-born; and fourth, transformatively born. All had previously practiced great giving (dāna); but because their minds were haughty, towering over others, causing suffering and distress to sentient beings, and filled with much anger and arrogance, they were born among these birds. They have wish-fulfilling gems as necklaces; their transformations are myriad, with nothing they cannot accomplish. Their bodies are forty li tall. Their robes are eighty li wide, forty li long, and weigh two and a half ounces. They consume large turtles, alligators, insects, and soft-shelled turtles as solid food (the Nirvāṇa Sūtra says: 'They are able to consume and digest all fish, gold, silver, and other treasures, excepting only vajra diamonds'). Bathing and wearing robes serve as their fine, smooth food. They also have marriages; the contact of their two bodies forms yin and yang. Their lifespan is one kalpa, though for some it is decreased. On the northern shore of the great ocean is a tree named Kūlaśiṃbala, one hundred yojanas tall, casting a shade of fifty yojanas. To the east of the tree are the palaces of egg-born dragons and egg-born garuḍas. To the south of the tree are the palaces of womb-born dragons and womb-born garuḍas. To the west of the tree are the palaces of moisture-born dragons and moisture-born garuḍas. To the north of the tree are the palaces of transformatively born dragons and transformatively born garuḍas. Each is six thousand yojanas in length and breadth, adorned as above. When an egg-born garuḍa flies down into the sea, it flaps the water with its wings, and the water immediately parts to two sides, two hundred yojanas deep; it seizes an egg-born dragon and eats it at will (the Avataṃsaka Sūtra says: 'The wind fanned by this bird when it eats dragons will blind a person if it enters their eyes; therefore it does not come to the human realm for fear of injuring human eyes'). The womb-born, moisture-born, and transformatively born are likewise (the Nirvāṇa Sūtra says: 'It is only unable to eat those who have taken the three refuges'). There was a transformed dragon son who observed the eight precepts on the six fast days. At that time, a garuḍa wished to seize and eat him, and carried him in its beak up into a great iron tree north of Mount Sumeru, one hundred and sixty thousand li high, but searching for his tail it could not find it at all. Hearing of this, the bird also received the five precepts. Furthermore, the Guanfo sanmei jing says: 'The garuḍa king is named Zhengyin (Right Sound). He is happy and independent among all feathered species. In Jambudvīpa, he daily eats one dragon king and five hundred small dragons. In the four continents, he further eats them, the daily number being also as above. Cycling round and beginning again, after eight thousand years the signs of death appear. The dragons vomit poison so that he cannot obtain food; pressed by hunger, flustered and distressed, he seeks but can find no peace. He reaches the Vajra Mountain. From the Vajra Mountain he plunges straight down, from the edge of the great water to the edge of the wind-wheel; blown back up by the wind, he returns to the Vajra Mountain. Thus he goes back and forth seven times, and then his life ends. Due to his poison, fires simultaneously blaze up on the ten jewel mountains. Nanda, the Dragon King, fearing the burning of these mountains, immediately causes a great rain to fall with drops like chariot axles. The bird's flesh is entirely dissolved away, leaving only its heart intact. The heart also plunges straight down, returning seven times as before, and rests upon the Vajra Mountain. Nanda the Dragon King takes it as a radiant pearl; the wheel-turning sage king (cakravartin) obtains it as a wish-fulfilling pearl. If a person is mindful of the Buddha, their mind is also like this.' Furthermore, the Loutan jing, Dīrghāgama, and other texts state: 'Dragons are also of four kinds. All previously had much anger and resentment, and their minds were crooked and unupright; but having widely practiced giving (dāna), they now receive this form. Due to the merit of giving, they have palaces made of the seven jewels (the location of the palaces is as stated above regarding the garuḍa). Their bodies are forty li tall. Their robes are forty li long, eighty li wide, and weigh two and a half ounces. Their spiritual powers are unobstructed. They have foods and drinks of a hundred flavours, but the very last mouthful transforms into a toad. If they transform their own retinues, give rise to the aspiration for the Way, and beg for the giving of black robes to cause the dragons each to make offerings, sand will not rain upon their bodies and they will be free from all afflictions (they can also transform their bodies into snakes and the like, avoiding toads and garuḍas).'