法苑珠林 82.96

82.96

又新婆沙論云。曾聞過去此賢劫中。有王名羯利。時有仙人。號為忍辱。住一林中勤修苦行。時羯利王除去男子。與內宮眷屬作諸伎樂。游戲林間縱意娛樂。經久疲厭而便睡眠。內宮諸女為華果故游諸林間。遙見仙人。於自所止端身靜思。便馳趣之。皆集其所。到已頂禮圍繞而坐。仙人即為說欲之過。所謂諸欲皆是不淨臭穢之法。是可呵責。是可厭患。誰有智者當習近之。諸姊皆應生厭捨離。王從睡覺不見諸女。便作是念。將無有人誘奪去耶。即拔利劍處處求覓。乃見諸女在仙人邊圍繞而坐。生大瞋恚。是何大鬼誘我諸女。即前問之。汝是誰耶。答言。我是仙人。復問。在此作何事耶。答言。修忍辱道。王作是念。此人見我瞋故便言我修忍辱。我今試之。即復問言。汝得非想非非想處定耶。答言。不得。次第責問。乃至汝得初靜慮耶。答言。不得。王倍瞋忿。語言。汝是未離欲人。云何恣情觀我諸女。復言我是修忍辱人。可申一臂試能忍不。爾時仙人便申一臂。王以利劍斬之。如斷藕根墮於地上。王復責問。汝是何人。答言。我是修忍辱人。時王復命申餘一臂。即復斬之。如前責問。仙人亦如前答言。我是修忍辱人。如是次斬兩足復截兩耳。又割其鼻。一一責問答皆如前。令仙人身七分墮地。作七瘡已王心便止。仙人告言。王今何故自生疲厭。假使斷我一切身分。猶如芥子乃至微塵。我亦不生一念瞋忿。所言忍辱終無有二。復發是願。如汝今日我實無辜。而斷我身令成七分。作七瘡孔。我未來世得阿耨菩提時。以大悲心不待汝請。最初令汝修七種道。斷七隨眠。當知爾時忍辱仙人者。即今世尊釋迦牟尼是。羯利王者。即今具壽憍陳那是。是故憍陳那見聖諦已。佛以神力除彼闇障。令其憶念過去世時。使便自見為羯利王佛為仙人。自以利劍斷佛七支作七瘡孔。佛不瞋恨反以誓願欲饒益之。佛豈違背昔願。憍陳那聞已極懷恥愧。合掌恭敬。

Furthermore, the New Vibhāṣā says: It has been heard that formerly, in this Bhadrakalpa, there was a king named Kali. At that time there was a ṛṣi known as Kṣānti, who dwelt in a forest diligently cultivating austerities. At that time King Kali, having sent away the men, was making various kinds of music with the retinue of his inner palace, roaming and sporting through the forest and indulging in pleasure. After a long time, becoming exhausted and weary, he went to sleep. The women of the inner palace, seeking flowers and fruits, roamed through the forest. Seeing the ṛṣi from afar, upright in body and silently meditating in his dwelling place, they hastened toward him and all gathered at his place. Having arrived, they paid homage at his feet and sat around him. The ṛṣi then preached to them the faults of desire: "Namely, all desires are impure and foul phenomena; they are blameworthy, they are to be abhorred. Who that has wisdom would consort with them? Sisters, you should all give rise to revulsion and cast them aside." When the king woke from sleep and did not see the women, he thought: "Could someone have seduced and carried them off?" Drawing a sharp sword, he searched for them everywhere, and then saw the women sitting around the ṛṣi. Growing greatly furious, [he thought:] "What great demon is this that has seduced my women?" He stepped forward and questioned him: "Who are you?" He replied: "I am a ṛṣi." He asked again: "What are you doing here?" He replied: "I cultivate the path of patience (kṣānti)." The king thought: "Seeing my anger, this man says, 'I cultivate patience.' I will test him now." He then asked again: "Have you attained the absorption of the sphere of neither-perception-nor-non-perception?" He replied: "I have not." Questioning and reproaching him in sequence, [he went] down to: "Have you attained the first dhyāna?" He replied: "I have not." The king was doubly incensed and said to him: "You are a person who has not yet parted from desire! How can you gaze at my women as you please, and yet say, 'I am a person who cultivates patience'? Extend one arm, and let us test whether you can endure it or not!" Thereupon the ṛṣi extended one arm, and the king severed it with his sharp sword; like cutting a lotus root, it fell to the ground. The king reproached and questioned him again: "What kind of person are you?" He replied: "I am a person who cultivates patience." The king then ordered him to extend the other arm, and severed that too. Reproaching and questioning him as before, the ṛṣi also replied as before: "I am a person who cultivates patience." In this way he sequentially severed his two feet, then cut off his two ears, and further sliced off his nose. Questioning and reproaching him for each one, his replies were all as before. Causing the seven parts of the ṛṣi's body to fall to the ground and having inflicted seven wounds, the king's anger then ceased. The ṛṣi said to him: "Why does the king now become weary of his own accord? Even if you cut through every part of my body until it is like mustard seeds or even fine dust, I still would not give rise to a single thought of anger. That which is called patience is utterly devoid of duplicity." Furthermore, he made this vow: "Just as you today, though I am truly innocent, have cut my body into seven parts and inflicted seven wounds, so in a future life when I attain anuttara-saṃbodhi, with a mind of great compassion and without waiting for your request, I will first cause you to cultivate the sevenfold path and sever the seven latent afflictions (anuśaya)." One should know that the Kṣānti-ṛṣi of that time was none other than the present World-Honoured One, Śākyamuni; King Kali was none other than the present Venerable Kauṇḍinya. Therefore, after Kauṇḍinya had seen the noble truths, the Buddha with his supernatural power eliminated his dark obscurations and caused him to recollect his past lives, enabling him to see for himself that he had been King Kali and the Buddha had been the ṛṣi; that he had personally severed seven limbs of the Buddha with a sharp sword and inflicted seven wounds, and that the Buddha, far from bearing anger or hatred, made a vow wishing to benefit him. How could the Buddha go against his former vow? When Kauṇḍinya heard this, he was deeply ashamed, and joined his palms in reverent devotion.