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bza030 -- Māra plays the Vīṇā 時解脫者自殺

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別譯雜阿含: bza030 雜阿含: za1091 BZA English: 別譯雜阿含英譯 出曜經: T.04.0212.0647a29 增壹阿含(26.10): T.02.0125.0642b29 SN(G): SN,I,120 (Godhika) cf. Dhp-a Dhp-a,I,431 (Godhikattheraparinibbānavatthu) cf. Dhp Dhp,8 (no.57) cf. Sn(449) Sn,74 (Padhānasuttaṃ, no.449) SN(V): SN,III,119 (Vakkali) Sk(E): Enomoto 1994, no.1091 (Uv 33.59c)

bza030

如是我聞:一時佛在王舍城 毘婆波世山 七葉窟中。


爾時有一比丘,名曰 ,獨住仙山 黑石窟中,處於閑靜,勤行精進,以不放逸斷於我見,得時解脫,自身作證,復還退失。第二、第三、……(乃至)第六,亦還退失。比丘念言:

「我今獨處,修行精進,六 * 返退失。若更退失,以刀自割。」

魔王波旬知佛在王舍城毘婆波世山七葉窟中,瞿曇弟子,名曰求,亦在王舍城,獨住仙山黑石窟中,勤行精進,心不放逸,得時解脫,自身作證,得已退失。如是六 * 返。爾時魔王而作是念:

「求比丘若第七得,必自傷害,出魔境界!」

作是念已,捉琉琴,往到佛所,扣琴作偈:

大智大精進    有大神通達
於法得自在    威光極熾盛
汝聲聞弟子    今將欲自害
人中最上者    汝今應遮斷
云何樂汝法    何故學 * 他死

爾時魔王說是偈已,佛告魔言:

「波旬!汝今乃是諸放逸者之大親友。汝今所說,自為說耳,乃不為彼比丘說也。」

爾時世尊復說偈言:

若人不怯弱    堅修行精進
恒樂於禪定    晝夜修眾善
乾竭愛欲使    壞汝魔軍眾
今捨後邊身    永入於涅槃

爾時魔王憂悲苦惱,失琉璃琴,愁毒悔恨,還本宮殿。佛告諸比丘:

「 當共汝等詣仙人山求比丘所。」

佛將諸比丘詣求所,見求尸東,猶如煙聚。佛告諸比丘:

「 汝等見此 * 煙聚 * 已不? 」

諸比丘言:

「 已見,世尊!」

尸南、西、北,亦如是聚。佛告比丘:

「 此是波旬,隱形遶求所,覓其心識。」

佛告比丘:

「 求比丘以入涅槃,無有神識,無所至方。」

爾時魔 * 化形靡納,而說偈言:

上下及四方    推求求
莫知所至方    神識竟何趣

爾時世尊告波旬言:

「 如此健夫破汝軍眾,以入涅槃。」


佛說是已,諸比丘聞佛所說,歡喜奉行。


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tn0099-1091

如是我聞:一時佛住王舍城毘婆羅山七葉樹林石室中。


時有尊者瞿低迦,住王舍城仙人山側黑石室中,獨一思惟,不放逸行,修自饒益。時受意解脫,身作證,數數退轉:一、二、三、四、五、六反,退還復得。時受意解脫,身作證,尋復退轉。彼尊者瞿低迦作是念:

「我獨一靜處思惟,不放逸行,精勤修習,以自饒益。時受意解脫,身作證,而復數數退轉,……(乃至)六反,猶復退轉。我今當以刀自殺,莫令第七退轉。」

時魔波旬作是念:

「沙門瞿曇住王舍城毘婆羅山側七葉樹林石窟中。有弟子瞿低迦,住王舍城仙人山側黑石室中,獨一靜處,專精思惟。得時受意解脫,身作證,六反退轉,而復還得。彼作是念: 『我已六反退,而復還得,莫令我第七退轉。我寧以刀自殺,莫令第七退轉。』 若彼比丘以刀自殺者,莫令自殺,出我境界去。我今當往告彼大師。」

爾時波旬執琉璃柄琵琶,詣世尊所,鼓絃說偈:

大智大方便    自在大神力
得熾然弟子    而今欲取死
大牟尼當制    勿令其自殺
何聞佛世尊    正法律聲聞
學其所不得    而取於命終

時魔說此偈已。世尊說偈答言:

波旬放逸種    以自事故來
堅固具足士    常住妙禪定
晝夜勤精進    不顧於性命
見三有可畏    斷除彼愛欲
已摧伏魔軍    瞿低般涅槃

波旬心憂惱    琵琶落於地
內懷憂慼已    即沒而不現

爾時世尊告諸比丘:

「汝等當來,共至仙人山側黑石室所,觀瞿低迦比丘以刀自殺。」

爾時世尊與眾多比丘往至仙人山側黑石室中,見瞿低迦比丘殺身在地,告諸比丘:

「汝等見此瞿低迦比丘殺身在地不?」

諸比丘白佛:

「唯然,已見,世尊!」

佛告比丘:

「汝等見瞿低迦比丘周匝遶身黑闇烟起,充滿四方不?」

比丘白佛:

「已見,世尊!」

佛告比丘:

「此是惡魔波旬於瞿低迦善男子身側,周匝求其識神。然比丘瞿低迦以不住心,執刀自殺。」

爾時世尊為瞿低迦比丘受第一記。爾時波旬而說偈言:

上下及諸方    遍求彼識神
都不見其處    瞿低何所之

爾時世尊復說偈言:

如是堅固士    一切無所求
拔恩愛根本    瞿低般涅槃


佛說此經已,諸比丘聞佛所說,歡喜奉行。


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Māra plays the Vīṇā -- Godhika

Translation of BZA 030. First version published in Buddhist Studies Review vol. 23-1 (2006).

Thus have I heard, once, the Buddha was staying near rājagaha on vebhāra Mountain in the sattapaṇṇiguhā cave. at that time, there was a monk called godhika who lived alone in a cave on isigili mountain at the Black rock. Living in the wilderness, he made diligent efforts,and through his tenacity cut through the view of self and attained temporary liberation, bearing witness [to the truth] within his own body. Then he regressed and lost it. [This happened] a second time, a third time … altogether six times. always he regressed. Then the monk thought: ‘now, living alone and making diligent efforts, I have regressed six times. if I regress again, I will kill myself with a blade’.

King Māra the Bad knew that Buddha was staying near rājagaha on gijjhakūṭa mountain in the sattapaṇṇiguhā cave. he also knew that a disciple of gotama called godhika was also staying near rājagaha, on isigili mountain at the Black rock. There, making diligent efforts with tenacious mind, godhika had reached temporary liberation, had witnessed [the truth] with his own body, but after each of the six attainments had regressed again. at that time King Māra had this thought: ‘When the monk godhika attains [temporary liberation] a seventh time, he will certainly kill himself, and leave the world of Māra’.

Having thought thus, he took his lapis lazuli lute and went before the Buddha. Plucking his lute he made this verse:

You endowed with great wisdom and great strength // with great magical powers,
having attained freedom in the Dhamma // your majestic radiance shines brightly.
Now your Sāvaka disciple // wishes to kill himself.
You, best among men // should restrain him.
how could he who rejoices in your teaching // die while still learning it?

When King Māra had spoken this verse, the Buddha said to him: ‘Bad One, you have always been a great friend of the slothful. What you said now you spoke for your own sake, not for the sake of that monk’.

At that time the World-honoured One spoke this verse:

If one is not easily frightened // [and] persistently practises diligently,
one can always enjoy meditation // [and] day and night practise the good.
[godhika] has ended the propensity towards of lust and desire // [and] defeated your armies.
[he] has now cast off his final body // [and] entered Nirvāṇa forever.

There King Māra became sad and dispirited, dropped his lapis lazuli lute and melancolicly and regretfully returned to his palaces.

The Buddha ordered the monks to [follow him to] godhika’s place at isigili. [There] they saw something like smoke gathering to the east of godhika’s corpse. The Buddha said to the monks: ‘Do you see the smoke gathering?’. The monks said: ‘Yes, World-honoured One, we see it’. [Then the smoke] gathered likewise towards the south, the west and the north [of godhika’s body]. The Buddha said to the monks: ‘This is the Bad One; his form is hidden and he is surrounding godhika looking for his consciousness’. The Buddha said to the monks: ‘The monk godhika has entered Nirvāṇa; there is no consciousness [to be found]; there is no destination’. At that time, King Māra changed into a young man and spoke this verse:

Above and below and in the four directions // I have searched for godhika’s consciousness.
Does no one know his destination // where his consciousness abides?

At that time the Buddha said to the Bad One: ‘Thus the wise and steadfast one has vanquished your armies and entered Nirvāṇa’.

When the Buddha had finished, the monks, having listened to what he had said, were happy and practised accordingly.

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