[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 7.27 # 諸經要集 7.27 諸經要集 7.27 - **Language:** Classical Chinese ### [7.27](https://indike.org/pramana/in.bauddha.taisho.2123.7.27) 又賢愚經云。出家功德其福甚多。若放男女奴婢。若聽人民。若自己身出家入道功德無量非譬為比。出家功德高於須彌。深於巨海。廣於虛空。所以然者。由出家故。必成佛道。佛在世時。王舍城中有一長者。名曰福增。年過百歲。家中大小莫不厭賤。聞說出家功德無量。即來佛所求欲出家。值佛不在。即便往至舍利弗所。舍利弗見老不度。如是五百大阿羅漢。皆悉不度。即出寺門。住門閫上發聲大哭。世尊後至種種慰喻。即告目連令其出家。目連即與出家授戒。復常為諸年少比丘之所激切。便欲投河沒水而死。目連觀見。以神通力接置岸上。問知因緣。目連念言。此人不以生死怖之。無由得道。即令至心捉師衣角。飛騰虛空到大海邊。見一新死。端正女人。見有一虫。從其口出還從鼻入。復從眼出從耳而入。目連觀已捨之而去。弟子問言。是何女人。答言。此是舍衛城中。大薩薄婦。容貌端正世間少雙。其婦常以三奇木頭。擎鏡照面。自覩端正便起憍慢。深自愛著。夫甚敬愛將共入海。海惡船破沒水而死。漂出在岸。此薩薄婦。由自愛身。死後還生。在故身中作此虫也。捨虫身已。墮大地獄受苦無量。小復前行見一女人。自身負銅鑊。拔鑊著水。以火然沸。脫衣入鑊。肉熟離骨。沸吹骨出。在外風吹。尋還成人。自取肉食。福增問師。是何女人。其師答言。舍衛國中有優婆夷。敬信三寶。請一比丘一夏供養。在於陌頭作房安置。自辦種種香美飲食。遣婢送之。婢至屏處。選好先食餘與比丘。大家覺問。汝不偷食不。婢答言不。比丘食訖。有殘與我。我乃食之。若我先食。使我世世自食身肉。以是因緣。先受華報後墮地獄。次小前行見一肉樹。多有諸虫圍唼其身。無有空處。叫喚啼哭如地獄聲。弟子問師。是何樹耶。目連答言。是獺利吒營事比丘。以自在故費用僧物。花果飲食送與白衣。以是因緣。受此花報後墮地獄。唼樹諸虫。即是爾時得物之人。次復前行見一男子。周匝多有獸頭人身諸惡鬼神。手執弓弩三隻毒箭。鏃皆火然。競共射之。洞身燋然。福增問師。此何人耶。目連答言。此人前身作大獵師。多害禽獸故受斯苦。於後命終墮大地獄。次復前行。見一大山下安刀劍。見有一人。從上投下刺壞其身。投已復上如前不息。福增問師。此復何人。師復答言。是王舍城王大鬪將。以勇猛故。身處前鋒傷殺物命。先受此苦後墮地獄。次復前行見一骨山。其山高大七百由旬。能障蔽日使海陰黑。爾時目連。於此骨山一大肋上。往來經行。弟子問師。是何骨山。師答福增言。汝欲知者。此即是汝故身骨也。福增聞已。心驚毛竪惶怖汗出。白和上言。聞我今者心未裂頃。願為時說本末因緣。目連告曰。生死輪轉無有邊際。造善惡業。終無朽敗。必受其報。昔過去時。此閻浮提有一國王。名曰法增。好喜布施。持戒聞法。慈悲眾生不傷物命。正法治國滿二十年。其間閑暇。共人博戲。時有一人犯法殺人。臣以白王。值王暮戱脫答之言。隨國法治。即依律斷。殺人應死。尋即殺之。王戱罷已。問諸臣言。罪人何所。臣答殺竟。王聞是語悶絕躄地。水灑乃蘇。垂淚而言。宮人侍女象馬七珍。悉皆住此。唯我一人獨入地獄。我今殺人。當知便是旃陀羅王。不知世世當何所趣。我今決定不須為王。即捨王位。入山自守。其後命終。生大海中作摩竭魚。其身長大七百由旬。諸王大臣。自恃勢力枉剋百姓。殺戮無邊。命終多墮摩竭大魚。多有諸虫。唼食其身。身癢揩山。殺虫污海。血流百里。魚一眠時經於百歲。飢渴吸水。水流入口如注大河。爾時適有五百賈客。入海採寶。值魚張口。船疾趣口。賈人恐怖舉聲大哭。垂入魚口。一時同聲稱南無佛。魚聞佛聲。閉口水停。賈人得活。魚飢命終生王舍城。作汝身也。魚死之後。夜叉羅剎出置海岸。肉消骨在。作此骨山。法增王者汝身是也。緣殺人故墮海作魚。福增聞已深畏生死。觀見故身解法無常。得阿羅漢果。 > Furthermore, the Xianyu jing (Sūtra of the Wise and the Foolish) states: The merits of pravrajyā are exceedingly great in terms of blessings. Whether one permits sons and daughters or slaves and servants to leave the household, or whether one allows the common people to do so, or leaves the household to enter the path oneself, the merit is immeasurable and beyond comparison. The merit of leaving the household is higher than Mount Sumeru, deeper than the great ocean, and wider than empty space. Why is this? Because by leaving the household, one is certain to achieve the Buddha path. When the Buddha was in the world, in the city of Rājagṛha there was an elder named Fuzeng (Puṇyavardhana), who was over a hundred years old. Everyone in his household, young and old, detested and despised him. Having heard that the merit of leaving the household is immeasurable, he went to the Buddha's place to seek to leave the household. It so happened that the Buddha was not present, so he went directly to Śāriputra's place. Śāriputra saw that he was old and did not admit him. In this way, all five hundred great arhats refused to admit him. Thereupon he went outside the monastery gate, stood at the threshold, and wept loudly. The World-Honoured One arrived later, comforted and instructed him in various ways, and then told Maudgalyāyana to admit him to pravrajyā. Maudgalyāyana then gave him pravrajyā and administered the precepts. However, he was constantly provoked and ridiculed by the young bhikṣus, so he wanted to throw himself into the river to drown and die. Maudgalyāyana saw this with his supernatural sight, used his supernatural powers to retrieve him and set him on the riverbank, and asked him to learn the cause. Maudgalyāyana thought: 'If I do not terrify this man with \[the perils of\] saṃsāra, he will have no means to attain the path.' He then bade him take hold of the corner of his teacher's robe with single-minded devotion, and they flew through the air to the shore of the great ocean. He saw a recently deceased, beautiful woman. He saw a worm come out from her mouth and go back into her nose, come out from her eyes and go into her ears. Maudgalyāyana observed this and turned away to leave. The disciple asked: 'What woman is this?' He answered: 'This was the wife of a great merchant leader (sārthavāha) in Śrāvastī. Her appearance was beautiful and rare in the world. She would constantly hold a mirror on a tri-branched wooden stand to gaze upon her face. Seeing her own beauty, she gave rise to arrogance and deeply attached to herself. Her husband deeply loved and respected her, and took her with him onto the sea. The sea grew violent, the ship broke apart, and she drowned and died, her body drifting ashore. Because this merchant leader's wife loved her own body, after dying she was reborn back into her former body as this worm. When she sheds this worm's body, she will fall into the great hells to undergo immeasurable suffering.' Moving forward a little, he saw a woman carrying a bronze cauldron on her own body. She set down the cauldron, filled it with water, and brought it to a boil with fire. She stripped off her clothes, entered the cauldron, and when the flesh was cooked and separated from the bones, the boiling bubbled the bones out. When the wind blew upon them outside, they immediately turned back into a human again, and she took her own flesh to eat it. Fuzeng asked his teacher: 'What woman is this?' His teacher replied: 'In the country of Śrāvastī there was an upāsikā who had reverent faith in the Three Jewels. She invited a bhikṣu to receive offerings for one summer retreat, setting up a room for him at the end of a street. She prepared various fragrant and delicious foods herself and sent her maidservant to deliver them. The maidservant went to a secluded place, picked out the best food to eat first, and gave the remainder to the bhikṣu. Her mistress noticed and asked: "Did you steal and eat it?" The maidservant replied: "No. After the bhikṣu finished eating, there was leftover food which he gave to me, and only then did I eat it. If I ate first, may I eat my own body's flesh life after life." Due to these causes and conditions, she first receives this initial retribution, and later will fall into the hells.' Next, moving forward a little, he saw a tree of flesh, with many worms surrounding and gnawing upon its trunk, leaving no empty space, wailing and crying like the sounds of hell. The disciple asked his teacher: 'What kind of tree is this?' Maudgalyāyana answered: 'This was the bhikṣu who managed affairs, Tālīṭa. Because he had arbitrary authority, he squandered the Saṃgha's property, sending flowers, fruit, food, and drink as gifts to laypeople. Due to these causes and conditions, he receives this initial retribution, and later will fall into the hells. The worms gnawing upon the tree were the people who received those goods at that time.' Next, moving forward again, he saw a man surrounded by many evil ghosts and spirits with beast-heads and human-bodies, holding bows and crossbows with three poisoned arrows each, their points blazing with fire, vying to shoot him, his entire body scorched and burnt. Fuzeng asked his teacher: 'What person is this?' Maudgalyāyana answered: 'In a previous life, this man was a great hunter who killed many birds and beasts, and therefore he suffers this torment. When his life ends hereafter, he will fall into the great hells.' Next, moving forward again, he saw a great mountain with knives and swords set beneath it. He saw a person cast himself down from the top, his body impaled and destroyed; after casting himself down, he ascended again and did so as before without rest. Fuzeng asked his teacher: 'What person is this again?' The teacher replied again: 'This was the great battle-general of the king of Rājagṛha. Because of his bravery, he stationed himself at the vanguard, slaying and killing living beings. He first suffers this torment, and later will fall into the hells.' Next, moving forward again, he saw a mountain of bones. This mountain was seven hundred yojanas high, capable of blocking the sun and making the sea dark. At that time, Maudgalyāyana was walking back and forth in contemplation on one large rib-bone of this mountain of bones. The disciple asked his teacher: 'What mountain of bones is this?' The teacher answered Fuzeng: 'If you wish to know, these are the bones of your own former body.' When Fuzeng heard this, his heart was terrified, his hair stood on end, and he broke out in a fearful sweat. He said to the upādhyāya: 'Before my heart splits apart upon hearing this, I pray you will explain for me the causes and conditions from beginning to end.' Maudgalyāyana told him: 'The cycle of saṃsāra has no bounds. Good and bad deeds created never decay; one is bound to receive their retribution. Long ago in the past, in this Jambudvīpa there was a king named Fazeng (Dharmavardhana) who delighted in dāna, observed the precepts, and listened to the Dharma. He was compassionate toward sentient beings and did not harm living creatures. He ruled the country with the correct Dharma for a full twenty years. In his leisure time, he would play board games with others. At that time, there was a man who broke the law and killed someone. The ministers reported this to the king. It coincided with the king playing the game at dusk, and he casually answered them: "Punish him according to the laws of the realm." They judged him according to the statutes: one who kills a person must die, and they immediately killed him. After the king finished playing, he asked the ministers: "Where is the criminal?" The ministers replied: "We have already executed him." When the king heard these words, he fainted and collapsed to the ground, reviving only after being splashed with water. Shedding tears, he said: "The palace attendants, maidservants, elephants, horses, and seven treasures will all remain here; only I alone shall enter hell! By killing a man now, know that I am a caṇḍāla king! I know not to what realm I shall go life after life! I have resolved that I must not remain king!" He immediately relinquished the royal throne, entered the mountains, and guarded his conduct. After his life ended, he was born in the great ocean as a makara fish, seven hundred yojanas in length. Kings and great ministers who rely on their power to unjustly oppress the common people and commit boundless slaughter mostly fall to become great makara fish after death. There were many worms gnawing and feeding upon its body. When its body itched, it rubbed against the mountains, killing worms and polluting the sea, its blood flowing for a hundred li. When the fish slept once, a hundred years would pass. Thirsty and hungry, it sucked in water, which flowed into its mouth like a torrent in a great river. At that time, it happened that five hundred merchants entered the ocean to gather treasures. They encountered the fish opening its mouth, and their ship was rapidly drawn toward it. The merchants, terrified, wept aloud; as they were on the verge of entering the fish's mouth, they called out in unison, "Namo Buddhāya!" When the fish heard the Buddha's name, it closed its mouth and the water stopped flowing; the merchants survived. Starving, the fish's life ended, and it was born in Rājagṛha as your present body. After the fish died, yakṣas and rākṣasas hauled it out onto the seashore; the flesh decayed and the bones remained, forming this mountain of bones. King Fazeng was your very body. Because of killing a man, you fell into the sea to become a fish.' Having heard this, Fuzeng became deeply terrified of saṃsāra. Viewing his former body, he understood that phenomena are impermanent, and attained the fruit of an arhat. > — English (machine translation) (machine translation) - [Previous: 7.26](https://indike.org/pramana/in.bauddha.taisho.2123.7.26) - [Next: 7.28](https://indike.org/pramana/in.bauddha.taisho.2123.7.28) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2123.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.7.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.7.27](https://indike.org/pramana/in.bauddha.taisho.2123.7.27) · Pramāṇa