30. Địa ngục (Phẩm Địa ngục)

T 0598c02昔舍衛國有婆羅門師，名富蘭迦葉，與五百T 0598c03弟子相隨，國王人民先共奉事。佛初得道與T 0598c04諸弟子從羅閱祇至舍衛國，身相顯赫道教T 0598c05弘美，國王中宮率土人民莫不奉敬。於是T 0598c06富蘭迦葉起嫉妬意，欲毀世尊獨望敬事，即T 0598c07將弟子見波斯匿王而自陳曰：「吾等長老先T 0598c08學國之舊師，沙門瞿曇後出求道，實無神聖T 0598c09自稱為佛。而王捨我欲專奉之，今欲與佛捔T 0598c10試道德，知誰為勝？勝者王便終身奉之。」王T 0598c11言：「大善！」王即嚴駕往到佛所，禮畢白言：「富T 0598c12蘭迦葉欲與世尊捔盡道力現神變化，不審T 0598c13世尊為可爾不？」佛言：「大佳。」結期七日當捔變T 0598c14化，王於城東平廣好地立二高座，高四十丈T 0598c15七寶莊校，施設幢幡整頓座席，二座中間相T 0598c16去二里，二部弟子各坐其下，國王群臣大眾T 0598c17雲集，欲觀二人捔其神化。於時迦葉與諸弟T 0598c18子先到座所登梯而上，有鬼神王名曰般師，T 0598c19見迦葉等虛妄嫉妬，即起大風吹其高座，坐T 0598c20具顛倒幢幡飛揚，雨沙礫石眼不得視；世尊T 0598c21高座淡然不動。佛與大眾庠序而來，方向高T 0598c22座忽然已上，眾僧一切寂然次坐。王及群臣T 0598c23加敬，稽首白佛言：「願垂神化厭伏邪見，并令T 0598c24國人明信正真。」於是世尊即於座上［火＊霍］然不T 0598c25現，即昇虛空奮大光明，東沒西現四方亦T 0599a01爾，身出水火上下交易，坐臥空中十二變T 0599a02化，沒身不現還在座上，天龍鬼神華香供養，T 0599a03讚善之聲震動天地。富蘭迦葉自知無道，T 0599a04低頭慚愧不敢舉目。於是金剛力士舉金T 0599a05剛杵，杵頭火出以擬迦葉：「何以不現卿變化T 0599a06乎？」迦葉惶怖投座而走，五百弟子奔波迸T 0599a07散。世尊威顏容無欣慼，還到祇樹給孤獨園，T 0599a08國王群臣歡喜辭退。

於是富蘭迦葉與諸T 0599a09弟子受辱而去，去至道中逢一老優婆夷，T 0599a10字摩尼，逆罵之曰：「卿等群愚不自忖度，而T 0599a11欲與佛比捔道德，狂愚欺誑不知羞恥，亦T 0599a12可不須持此面目行於世間也。」富蘭迦葉T 0599a13羞諸弟子至江水邊，誑諸弟子：「我今投水必T 0599a14生梵天，若我不還則知彼樂。」諸弟子待之不T 0599a15還，自共議言：「師必上天我何宜住？」一一投水T 0599a16冀當隨師，不知罪牽皆墮地獄。

後日國王聞T 0599a17其如此，甚驚怪之，往到佛所白佛言：「富蘭T 0599a18迦葉師徒迷愚，何緣乃爾？」佛告王曰：「富蘭T 0599a19迦葉師徒重罪有二：一者三毒熾盛自稱得T 0599a20道，二者謗毀如來欲望敬事。以此二罪應墮T 0599a21地獄，殃咎催逼使其投河，身死神去受苦無T 0599a22量。是以智者守攝其心，內不興惡外罪不至。T 0599a23譬如邊城與寇連接，守備牢固無所畏懼，內T 0599a24人安隱外寇不入，智者自護亦復如是。」

於是T 0599a25世尊即說偈言：T 0599a26

SC Verse 204Verse 30.1「妄證求賂行已不正，T 0599a27
怨譖良人以枉治世，T 0599a28
罪牽斯人自投於坑。T 0599a29

SC Verse 205Verse 30.2如備邊城中外牢固，T 0599b01
自守其心非法不生，T 0599b02
行缺致憂令墮地獄。」T 0599b03

佛說偈已重告王曰：「乃往昔時有二獼猴T 0599b04王，各主五百獼猴。一王起嫉妬意欲殺一王，T 0599b05規圖獨治，便往共鬪，數數不如羞慚退去。到T 0599b06大海邊海曲之中，有水聚沫風吹積聚高數T 0599b07百丈，獼猴王愚癡謂是雪山，語群輩言：『久聞T 0599b08海中有雪山，其中快樂甘菓恣口，今日乃見，T 0599b09吾當先往行視，若審樂者不能復還，若不T 0599b10樂者當來語汝。』於是上樹盡力跳騰，投聚T 0599b11沫中溺沒海底。餘者怪之不出，謂必大樂，一T 0599b12一投中斷羣溺死。」佛告王曰：「爾時嫉妬獼猴T 0599b13王者，今富蘭迦葉是也：群輩者，今富蘭T 0599b14迦葉弟子五百人是也；彼一獼猴王者，我身T 0599b15是也。富蘭迦葉前世坐懷嫉妬，為罪所牽T 0599b16自投聚沫絕羣斷種，今復誹謗盡投江河，罪T 0599b17對使然累劫無限。」王聞信解作禮而去。

昔有七比丘入山學道，十二年中不能得T 0599b19道。自共議言：「學道甚難，毀形執節不避寒苦，T 0599b20終身乞食受辱難堪，道卒叵得罪難可除，唐T 0599b21自勞勤殞命山中，不如歸家修立門戶娶T 0599b22妻養子，廣為利業快心樂意。安知後事？」於是T 0599b23七人即起出山。佛遙知之應當得度，不忍小T 0599b24苦終墮地獄，甚可憐傷。佛即化作沙門往到T 0599b25谷口，逢七比丘，化人問曰：「久承學道，何以T 0599b26來出？」七人答言：「學道勤苦罪根難拔，分衛乞T 0599b27食受辱難堪，又此山中無供養者，璅璅積年T 0599b28恒守儉約，唐自困苦道不可得。且欲還家廣T 0599b29求利業，大作資財後老求道。」化沙門言：「且T 0599c01止且止！聽我所言。人命無常旦不保夕，學T 0599c02道雖難前苦後樂，居家艱難億劫無息，妻T 0599c03息會止願同安利，欲望永樂不遭患難，是猶T 0599c04治病服毒有增無損也。三界有形皆有憂惱，T 0599c05唯有信戒無放逸意，精進得道眾苦永畢。」

T 0599c06於是化沙門現佛身相，光像巍巍即說偈言：T 0599c07

SC Verse 206Verse 30.3「學難捨罪難，　　居在家亦難，T 0599c08
會止同利難，　　艱難無過有。T 0599c09

SC Verse 207Verse 30.4比丘乞求難，　　何可不自勉？T 0599c10
精進得自然，　　終無欲於人。T 0599c11

SC Verse 208Verse 30.5有信則戒成，　　從戒多致寶，T 0599c12
亦從得諧偶，　　在所見供養。T 0599c13

SC Verse 209Verse 30.6一坐一處臥，　　一行不放恣，T 0599c14
守一以正心，　　心樂居樹間。」T 0599c15

於是七比丘見佛身相，又聞此偈慚怖戰慄，T 0599c16五體投地稽首佛足，攝心悔過作禮而去，還T 0599c17入山中殞命精進，思惟偈義，守一正心閑居T 0599c18寂滅，得羅漢道。

Beal 1In olden time there was in the country of Śrāvastī a certain Brahman teacher called Purāna Kāśyapa (Pou-lan-ka-ye), who had five hundred followers, who went about the country with their master, and were greatly respected by the King and people. Now it came to pass that after Buddha had attained supreme wisdom, and when with his disciples he had come to Śrāvastī, that, on account of his personal dignity, and the character of his teaching, the King and people paid him great respect. On this Kāśyapa was full of jealousy, and he determined to destroy (overthrow) the World-honoured in argument, and cause his death. Accordingly he went, accompanied by his followers, to meet the King, and having found him, he spake thus : “In former days, Mahārāja, you and the people used to attend to me as a teacher, and supply my wants; but since this Sramana Gōtama has arrived here, who falsely says he has become enlightened (Buddha), you have left me, to attend on him. I desire, therefore, that you would allow a discussion between us, and whoever is defeated in argument let him be put to death.” The King being pleased with the proposition, submitted it to the World-honoured One, who consented to meet Kāśyapa, as he wished, at the expiration of seven days. Accordingly the King prepared a place standing eastward of the city, smooth and wide, on which he erected two lofty thrones, and adorned them with all sorts of flags and decorations. On these the two disputants were to sit, with their adherents beneath, and the King and his court between the two. The day having come, Kāśyapa and his followers arrived first, and having ascended his throne, lo! an evil spirit, knowing the envy that burned in the heart of the Brahman, caused a sudden storm to arise, which blew down the seat which he occupied, and filled the whole arena with dust and flying sand. But now Buddha arrived, and having taken his place, the King came forward and entreated him by his power to convert the people to his doctrine, and confute the heretical views of his opponent. On this the Lord ascended into the air, and exhibited his glory in causing fire and water to proceed from his body; and after various miraculous changes in his appearance, he returned once more to his seat. Then the Nāgas and spirits of the air caused flowers and pleasant perfumes to fall, whilst melodious chants were heard in the sky, and the earth and heavens were shaken. Then Purāna Kāśyapa, knowing that he had no real claim to the character of a supreme teacher, hung down his head in shame, and dared not lift up his eyes. On this a diamond-Litchavi (hero of Vaiśālī), raising his mace, from the head of which proceeded sparks of fire, over Kāśyapa, asked him why he did not also display such wonderful changes as those just witnessed? Whereupon Kāśyapa and his followers fled in every direction, and Buddha and his disciples returned to the Jetavana Vihāra, in Śrāvastī. After this Kāśyapa, having met an old female disciple, who ridiculed him for attempting to dispute with Buddha, he came to the banks of the river, and told his disciples that he was now going to ascend to the heaven of Brahmā, and if after casting himself into the river he did not return, that they might know he had ascended to that heaven. Accordingly he threw himself in, and not returning, his disciples concluded he had gone to heaven; and they also, desiring to join him there, threw themselves one by one into the river, and were lost—going to hell. Then Buddha explained that the two great crimes of Kāśyapa which led to his destruction were these—1st, pretending falsely to have arrived at supreme wisdom; 2d, having wickedly slandered Buddha. And for these two sins he and his followers have gone to perdition; and then he repeated these stanzas :—

“He who, by false assumptions, seeks reward; he who, having done a thing, has not in so doing acted uprightly; he who has maliciously slandered an innocent man, and would control the world by (such) false pretences—that man, dragged down by his guilt, must fall into hell; as a man confined in a stronghold outside a city, guarded without and within, cannot escape, such is his lot. Carefully guarding one's heart, no unholy thought can arise; but failing in this, misery accrues, and in the end that man goes to perdition.”

On this Buddha relates an anecdote of five hundred monkeys with their king, who had quarrelled with another king and his followers, and who, being unable to sustain the conflict, ended their lives as Kāśyapa and his followers had done (i.e., by jumping into the sea in search of a beautiful mountain full of delicious fruits, etc., and on the king not returning, his attendants all followed his example, and perished). These five hundred monkeys, Buddha explained, were Kāśyapa and his followers.
The King having heard these words, was filled with joy, and departed.