[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 93.59 # 法苑珠林 93.59 法苑珠林 93.59 - **Language:** Classical Chinese ### [93.59](https://indike.org/pramana/in.bauddha.taisho.2122.93.59) 又賢愚經云。佛告波斯匿王曰。過去久遠阿僧祇劫。此閻浮提有一大國。名波羅柰。於時國王名波羅摩達王。將四種兵入山獵戲。王到澤上馳逐禽獸。單隻一乘。獨到深林。王時疲極下馬小休。爾時林中有牸師子。懷欲心盛行求其偶。因不能得值。於林間見王獨坐。婬意轉盛。思欲從王。近到其邊。舉尾背住。王知其意而自思惟。此是猛獸力能殺我。若不從意儻見危害。王以悑故即從師子成欲事已。師子還去。諸兵群從已復來到。王與人眾即還宮城。爾時師子從是懷胎。日月滿足便生一子。形盡似人。唯足斑斕。師子憶識知是王有。便銜擔來著於王前。王亦思憶知是己兒。即收取養。以足斑駮字為斑足。養之漸大雄才志猛。父王崩亡斑足繼治。時斑足王有二夫人。一是王種。二是婆羅門種。斑足出游。勸二夫人隨我後往。誰先到者。當與一日極相娛樂。其隨後者吾不見之王去之後。其二夫人極自莊飾。嚴駕俱往。到於道中見於天祠。梵志種者下車作禮。禮已後到。王從本言而不前之。於是夫人瞋怨天神。由禮汝故使王見薄。若有天力何不護我。後壞天祠令平如地。守天祠神。悲惱至宮欲傷王宮。天神遮不聽入。有一仙人住止山中。王常供養。日日食時飛來入宮。不食餚饌粗食麁供。偶值一日仙人不來。天神知之。化作其形。坐於常處。不肯就食欲得魚肉。即如語辦食已還去。明舊仙來。為設肉食仙人瞋王。王言。大仙先日勅作。今何不食。仙人語言。昨日有患一日不來。是誰語汝。但相輕試。令王是後十二年中常食人肉。作是語竟飛還山中。是後厨監忘不辦肉。臨時無計。出外求肉。見死小兒。肥白在地。念且稱急。即却頭足。擔至厨中。加諸美藥。作食與王。王得食之覺美倍常。即問厨監。由來食肉未有斯美。此是何肉。厨監惶悑復白王言。若王原罪乃敢實說。王答之言。但實說之。不坐汝罪。厨監白王。具述前報。王言。此肉甚美。自今已後如是求辦。厨監白王。前者偶值死兒。更求叵得。王又語言。汝但密取。設令有覺斷處由我。厨監受教夜常密捕得便殺之。日日供王。於時城中人民之類。各各行哭云亡失兒。展轉相問何由乃爾。諸臣聚議當試微伺。即於街衖處處察探。見王厨監拽他小兒。伺捕得之。縛將詣王。具以前事白王。言是我所教。諸臣懷恨。各自外議。王便是賊食我等子。噉人之王云何共治。當共除之。去此禍害。一切同心咸共齊謀。一時同合。即圍其王。當取殺之。王見兵集驚悑問言。汝等何故而圍逼我。諸臣答言。夫為王者。養民為事。方驅厨宰殺人為食。不任苛酷故欲殺王。王語諸臣。自今已後更不復為。唯見恕放當自改勵。諸臣語曰。終不相放不須多云。時王聞已自知必死。即語諸臣。雖當殺我。小緩須臾。聽我一言。即自立誓。我身由來。所修善行。為王正治。供養仙人。合集眾德。迴令今日我得變成飛行羅剎。其語已訖尋語而成。即飛虛空。告諸臣曰。汝等合力欲強殺我。賴我大幸復能自拔。自今已後汝等好忍所愛妻兒。我次第食。語訖飛去。止山林間。飛行搏人。擔以為食。人民之類恐悑藏避。如是之後殺噉多人。諸羅剎輩附為翼從群眾漸多所害轉廣。後諸羅剎白斑足王。我等奉事為王願為一會。王即許之。當取諸王令滿五百。與汝為會。許之已訖。一一往取閉著深山。已得四百九十九王。殘少一人。後捕得須陀素彌。大有高德。從羅剎王乞得七日假。假滿還來。須陀素彌廣為說法。分別殺罪及其惡報。復說慈心不殺之福。斑足歡喜敬戴為禮。承用其教無復害心。即放諸王各還本國。須陀素彌。即佐兵眾還將斑足安置本國。前仙人誓十。二年滿。自是已後更不噉人。遂還霸王治民如舊。爾時須陀素彌王者。今我身是。斑足王者。今鴦掘摩羅是。爾時諸人十二年中為斑足王所食噉者。今此諸人為鴦掘摩羅所殺者是。此諸人等世世常為鴦掘所殺。我亦世世降之以善。鴦掘摩者。指鬘比丘是。時波斯匿王復白佛言。指鬘比丘殺此多人。食已得道。當受報不。佛告大王。行必有報。今此比丘在於房中。地獄之火。從毛孔出。極患苦痛。酸切叵言。佛勅一比丘。汝持戶排。往指鬘房。刺戶孔中。比丘即往奉教為之。排入戶內。尋自融消。比丘驚愕還來白佛。佛告比丘。行報如是。王及眾會。生信。 > Furthermore, the Sutra of the Wise and the Foolish says: The Buddha said to King Prasenajit: "Long ago in the past, an asaṃkhyeya of kalpas ago, there was a great country in this Jambudvīpa named Vārāṇasī. At that time the king was named Brahmadatta. Leading the four types of troops, he entered the mountains on a hunt. When the king reached a marsh, he gave chase to beasts on a single carriage alone, reaching the deep woods by himself. The king was utterly exhausted, dismounted from his horse, and rested briefly. At that time, in the woods, there was a lioness whose desire was intense and who was roaming in search of a mate. Unable to find one, she saw the king sitting alone in the woods. Her lust grew even stronger, and she wished to couple with the king. Approaching his side, she raised her tail and presented her back. The king understood her intent and reflected: 'This is a fierce beast whose strength can kill me. If I do not comply with her wish, I might be harmed.' Out of fear, the king complied with the lioness. Having completed the act of desire, the lioness left. The troops and attendants then arrived, and the king returned to the royal city together with his people. At that time, the lioness conceived from this. When the months and days were fulfilled, she gave birth to a child whose appearance was entirely human, except that his feet were dappled. Remembering and knowing that he belonged to the king, the lioness carried him in her mouth and set him down before the king. The king also remembered and knew that he was his own child. He took him in and raised him. Because his feet were dappled, he was named Kalmāṣapāda. He was raised and gradually grew up, endowed with heroic talent and a fierce will. When his royal father passed away, Kalmāṣapāda succeeded to the throne. At that time King Kalmāṣapāda had two consorts: one was of royal lineage, and the second was of brāhmaṇa lineage. Kalmāṣapāda went on an excursion and urged the two consorts: 'Follow behind me; whichever arrives first, I will take pleasure with her for a whole day. The one who comes behind, I will not see her.' After the king departed, the two consorts adorned themselves splendidly, outfitted their carriages, and went together. On the road they saw a shrine of the gods. The one of brāhmaṇa lineage dismounted her carriage and paid homage. Having paid homage, she arrived late. The king kept his original word and did not receive her. Thereupon the consort was enraged and resented the heavenly deity: 'Because I paid homage to you, the king despised me! If you have divine power, why did you not protect me?' Later she destroyed the shrine of the gods, making it as level as the ground. The spirit guarding the shrine was grieved and resentful, and went to the palace intending to harm the royal apartments. The heavenly deity obstructed him and would not let him enter. There was an immortal dwelling in the mountains whom the king always made offerings to. Every day at mealtime, he would fly into the palace. He did not eat fine viands, taking only coarse food as coarse offerings. By chance, one day the immortal did not come. The heavenly deity knew this, transformed into his shape, and sat in his usual place. He refused to take food, saying he wanted fish and meat. The food was prepared as requested, and having eaten, he left. The next day, the original immortal came. When meat was served to him, the immortal was furious with the king. The king said: 'The Great Immortal ordered it yesterday; why do you not eat it today?' The immortal said: 'Yesterday I was ill and did not come for a day. Who told you this? You merely scorn and test me! I cause the king, for the next twelve years, to constantly eat human flesh!' Having spoken these words, he flew back into the mountains. Later, the overseer of the kitchen forgot to prepare meat. In an urgent fix without a plan, he went out looking for meat. He saw a dead infant, plump and fair, lying on the ground. Thinking it met the emergency, he removed its head and feet, carried it to the kitchen, added fine condiments, cooked it, and served it to the king. When the king ate it, he found it twice as delicious as usual. He asked the overseer of the kitchen: 'I have never eaten meat so delicious. What kind of meat is this?' The overseer of the kitchen was terrified and said to the king: 'Only if the king pardons my crime will I dare speak the truth.' The king answered him: 'Just speak the truth; you shall not be charged with a crime.' The overseer of the kitchen reported to the king, giving a full account of the earlier event. The king said: 'This meat is very delicious. From now on, seek and prepare it like this.' The overseer of the kitchen reported to the king: 'The earlier one was a dead child I happened upon by chance; I cannot find another.' The king told him again: 'You must just take them secretly. If someone discovers it, the judgment lies with me.' The overseer of the kitchen received the command and secretly captured them by night, killed them when caught, and supplied the king daily. At that time, the people in the city went about weeping, saying their children were lost. They asked one another back and forth: 'What could be the cause of this?' The ministers gathered in counsel: 'We should try to spy secretly.' Thereupon they investigated in the streets and alleys everywhere and saw the king's overseer of the kitchen dragging away another person's child. They ambushed and captured him, bound him, and brought him to the king, reporting the earlier matter in full to the king. The king said: 'It was my command.' The ministers harbored resentment and conferred among themselves outside: 'The king is an outlaw who eats our children! How can we govern together with a king who eats people? We must eliminate him together to rid ourselves of this scourge!' With one heart, they all plotted together. Combining at once, they surrounded the king to seize and kill him. Seeing the gathering of troops, the king asked in alarm: 'Why do you surround and press upon me?' The ministers answered: 'To be a king is to care for the people. Yet you dispatch the royal cook to kill people for food! We cannot bear such cruelty, and therefore wish to kill the king.' The king told the ministers: 'From now on I will never do it again. If you will only pardon me, I will reform and exert myself.' The ministers said: 'We will never spare you; there is no need to speak further.' Hearing this, the king knew he was certain to die. He said to the ministers: 'Though you are to kill me, delay for a brief moment and allow me one word.' He then made a vow: 'Whatever good deeds I have cultivated so far in this life, governing uprightly as king, and making offerings to the immortal—may all these accumulated virtues turn so that today I become a flying rākṣasa!' No sooner had his words ended than it was accomplished as he spoke. He flew into the empty sky and told the ministers: 'You united your forces wishing to force my death. Fortunate am I that I can deliver myself! From now on, look well after your beloved wives and children: I will devour them in turn.' Having spoken, he flew away and dwelt among the mountain forests, flying and snatching people to carry off for food. The people hid in terror. After this, he killed and devoured many people. Various rākṣasas joined him as retinue, his followers grew gradually more numerous, and his harm spread ever wider. Later, the rākṣasas said to King Kalmāṣapāda: 'We serve you, O King, and wish for a great gathering.' The king consented: 'I will capture kings to fill the number of five hundred, and hold the gathering with you.' Having consented, he went and took them one by one, confining them in the deep mountains. He had obtained four hundred ninety-nine kings, lacking only one. Later, he captured Sutasoma, who had great and lofty virtue. Sutasoma asked the rākṣasa king for a seven-day leave, and when the leave expired, he returned. Sutasoma expounded the Dharma at length for him, distinguishing the crime of killing and its evil retribution, and also explained the blessings of loving-kindness and non-killing. Kalmāṣapāda was delighted, respectfully honoured him, and accepted his teaching, no longer harbouring a mind to harm. He then released all the kings, each returning to his own country. Sutasoma helped him with troops to bring Kalmāṣapāda back and settle him in his original country. The twelve years of the earlier immortal's curse were fulfilled. From then on, he no longer devoured human flesh, and ultimately returned as a sovereign king, governing the people as before. At that time, King Sutasoma was none other than myself; King Kalmāṣapāda was Aṅgulimāla; and the people who were devoured by King Kalmāṣapāda during those twelve years were those killed by Aṅgulimāla now. In life after life, these people were constantly killed by Aṅgulimāla, and in life after life, I subdued him with goodness. Aṅgulimāla is Bhikṣu Finger-Garland." King Prasenajit then said to the Buddha: "Bhikṣu Finger-Garland killed so many people, yet having attained the path, will he receive retribution or not?" The Buddha told the great king: "Actions must have retribution. Now, while this bhikṣu is in his cell, the fire of hell emerges from his pores, causing him extreme suffering and pain too bitter to describe." The Buddha ordered a bhikṣu: "Take a door-bolt, go to Finger-Garland's cell, and thrust it through the keyhole." The bhikṣu went and did as instructed. As the bolt entered the room, it immediately melted away. The bhikṣu, astonished, returned to report to the Buddha. The Buddha told the bhikṣu: "The retribution of deeds is like this." The king and the assembly gave rise to faith. > — English (machine translation) (machine translation) - [Previous: 93.58](https://indike.org/pramana/in.bauddha.taisho.2122.93.58) - [Next: 93.60](https://indike.org/pramana/in.bauddha.taisho.2122.93.60) - [Up: 93](https://indike.org/pramana/in.bauddha.taisho.2122.93) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.93.59) — English, machine translation ## Linked texts (1) - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.17.60) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.93.59](https://indike.org/pramana/in.bauddha.taisho.2122.93.59) · Pramāṇa