諸經要集 10.134

10.134

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。時王除去男子。與內宮眷屬遊戲林間。經久疲眠。內宮諸女。為華果故遊諸林間。遙見仙人於自所止端身靜思。便馳趣之皆進其所。到已頂禮圍遶而坐。仙人即為說欲之過。諸姊生厭。王寤不見諸女。便作是念。將無有人誘奪去耶。即拔劍處處求覓。乃見諸女在仙人邊圍遶而坐。生大瞋恚。是何大鬼誘我諸女。即前問言。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。便言修忍。我今試之。復問言。汝得非想非非想處定耶。答言。不得。如是次第責問。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。王言。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。我是修忍人。時王復令申餘一臂。即復斬之。如前責問。仙人亦如前答。如是次斬兩足。復截兩耳。又割其鼻。一一問答。皆如前說。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。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。今釋迦牟尼佛是。羯利王者。即今具壽憍陳那是。憍陳那見聖諦已。佛以神力除彼闇障。令其憶念過去世事。憍陳那聞已。極懷恥愧合。掌恭敬。

Furthermore, the *New Vibhāṣā-śāstra* states: It is heard that in the past, within this Bhadrakalpa, there was a king named Kali. At that time there was a rṣi known as Kṣānti, who dwelt in a forest diligently cultivating ascetic practices. At that time, leaving the men behind, the king was disporting in the forest with the retinue of his inner palace. Growing weary after a long time, he fell asleep. For the sake of flowers and fruit, the women of the inner palace wandered through the forest. Seeing the rṣi from afar, upright in body and quietly contemplating at his dwelling place, they hastened forward and all approached where he was. Having arrived, they paid homage, prostrating with their heads, and sat encircling him. The rṣi then spoke to them of the faults of sensual desires, and the ladies developed revulsion [for them]. When the king awoke and did not see the women, he thought: “Could someone have seduced and abducted them?” Drawing his sword, he searched everywhere and then saw the women sitting encircling the rṣi. Greatly enraged, he said, “What great demon has seduced my women?” He stepped forward and questioned him: “Who are you?” [The rṣi] replied: “I am a rṣi.” He asked again: “What are you doing here?” [The rṣi] replied: “I cultivate the path of patience (kṣānti).” The king thought: “Because this man saw my anger, he said he cultivates patience. I will test him now.” He questioned him again: “Have you attained the concentration of the sphere of neither-perception-nor-non-perception?” He replied: “I have not attained it.” In this manner he successively interrogated him, down to: “Have you attained the first dhyāna?” He replied: “I have not attained it.” The king became doubly incensed and said to him: “You are a person who has not abandoned desire. How can you licentiously gaze upon my women?” [The rṣi] said again: “I am a person who cultivates patience.” The king said: “Extend one arm, to test whether you can endure it or not.” At that time the rṣi extended one arm, and the king severed it with his sharp sword; like a severed lotus root, it fell to the ground. The king again demanded: “What kind of person are you?” [The rṣi] replied: “I am a person who cultivates patience.” Then the king again ordered him to extend the other arm, and thereupon severed it as well. He interrogated him as before, and the rṣi also answered as before. In this manner he next severed both feet, then cut off both ears, and also sliced off his nose. To every single interrogation, the responses were all as stated before. When he had caused seven parts of the rṣi’s body to fall to the ground and made seven wounds, the king’s mind finally ceased. The rṣi addressed him, saying: “Why does the Great King now wear himself out with disgust? Even if you severed all parts of my body until they were like mustard seeds or even minute specks of dust, I would still not give rise to a single thought of anger or hatred; there would never be any wavering. Furthermore, I make this vow: Just as today, when I am truly guiltless, you have severed my body, making it into seven parts and causing seven wounds, so in a future life, when I attain anuttarā samyaksaṃbodhi, with a mind of great compassion and without waiting for your request, I will first cause you to cultivate the seven limbs of awakening and sever the seven latent defilements.” You should know that the Kṣānti-rṣi of that time is the present Śākyamuni Buddha. King Kali is the present Venerable Ājñātakauṇḍinya. After Kauṇḍinya saw the noble truths, the Buddha, by his spiritual power, eradicated his dark hindrances and caused him to recollect the matters of his past life. When Kauṇḍinya heard this, he was filled with deep shame and remorse, and joined his palms with reverence.