佛說觀佛三昧海經 6.38

6.38

「佛告大王：『諦聽諦聽，善思念之！如來為王分別解說。過去久遠無數劫時，有佛世尊名一寶蓋燈王如來，十號具足。彼佛滅後於像法中，有王名曰雜寶華光，其王有子名曰快見，求欲出家父即聽許，王子詣山到僧坊中求欲出家。時有比丘聰明多智深解實相，受為弟子。復有比丘名德華光，善說法要誘進初學。王子比丘雖復出家猶懷憍慢，和上為說甚深妙法般若波羅蜜大空之義，王子聞已謬解邪說，比丘滅後即作此言：「我大和上空無智慧，但能讚歎虛無空事，願我後生不樂見也；我阿闍梨智慧辯才，願於生生為善知識。」王子比丘作是語已，法說非法、非法說法，教諸徒眾皆行邪見，雖持禁戒威儀不缺，以謬解故命終之後，如射箭頃墮阿鼻獄，八十億劫恒受苦惱，罪畢乃出為貧賤人，五百身中聾癡無目，千二百身恒為人婢。』佛說是時，末利夫人有五百婢，懺悔自責發菩提心，願於來世解深空法。

"The Buddha told the Great King: 'Listen attentively, listen attentively, and reflect upon it well! The Tathāgata will analyze and explain it for the King. In the remote past, immeasurable kalpas ago, there was a Buddha, a Bhagavat named Tathāgata Ratnacchatradīparāja (King of the Lamp with a Single Jeweled Canopy), complete with the ten epithets. After that Buddha passed away, during the Semblance Dharma, there was a king named Miśraratnapuṣpaprabha (Varied Jeweled Flower Radiance). That king had a son named Sudarśana (Pleasant to Behold), who sought to go forth [as a monastic], and his father granted permission. The prince went to the mountain to a monastery and sought to go forth. At that time there was a monk, intelligent and of great wisdom, who deeply understood the true nature of reality (dharmatā); he accepted him as a disciple. There was also a monk named Guṇapuṣpaprabha (Radiance of the Flower of Virtue), who was skilled in explaining the essentials of the Dharma to guide and advance beginners. Although the prince-monk had gone forth, he still harbored arrogance. When his preceptor (upādhyāya) explained to him the profound and wondrous Dharma, the perfection of wisdom (prajñāpāramitā), and the meaning of great emptiness, the prince, upon hearing it, misunderstood it and spoke errantly. After the monk passed away, he said: "My great upādhyāya was empty of wisdom, capable only of praising non-existent, empty matters. May I in future births not take pleasure in seeing him! My ācārya possessed wisdom and eloquence; may he be my good spiritual friend (kalyāṇamitra) in birth after birth!" After the prince-monk said this, he explained the Dharma as non-Dharma and explained non-Dharma as the Dharma, instructing his followers to practice wrong views. Although he maintained the prohibitions and was not deficient in deportment, because of his erroneous understanding, after his life ended, in the time it takes to shoot an arrow, he fell into the Avīci hell, constantly suffering anguish for eighty billion kalpas. When his retribution was finished, he emerged to become a poor and lowly person; for five hundred lifetimes he was deaf, foolish, and blind, and for one thousand two hundred lifetimes he was constantly a maidservant to others.' When the Buddha said this, Queen Mallikā's five hundred maidservants repented, reproached themselves, and gave rise to bodhicitta, vowing to understand the profound teaching of emptiness in future lives.