佛說孫陀利宿緣經第一
The Buddha Speaks of Sundarī's Past Karma Sutra, Chapter 1
聞如是：
This is what I heard:
一時佛在阿耨大泉，與大比丘五百人俱，皆是阿羅漢——六通神足，大有名稱，端正姝好，各有眾相，不長、不短、不白、不黑、不肥、不瘦，色猶紅蓮華，皆能伏心意——唯除一比丘，何者？阿難是也。
At that time, the Buddha was at the Great Spring of Aru, accompanied by five hundred great bhikkhus, all of whom were arhats. They possessed the six supernatural powers and spiritual mastery, were widely renowned, dignified and handsome, each bearing auspicious marks—neither too tall nor too short, neither too pale nor too dark, neither too stout nor too thin. Their complexions were like red lotus blossoms, and they had all mastered their minds—except for one bhikkhu. Who was that? It was Ananda.
舍利弗自從華座起，整衣服，偏露右臂，右膝跪蓮華座，向佛叉手，問世尊言：「世尊無事不見、無事不聞、無事不知，世尊無雙比，眾惡滅盡、諸善普備，諸天龍神、帝王、臣民、一切眾生，皆欲度之。世尊今故現有殘緣？願佛自說此緣，使天人、眾生，聞者開解。以何因緣，孫陀利來誹謗？以何因緣，坐奢彌跋提被謗，及五百羅漢？以何因緣，世尊頭痛？以何因緣，世尊骨節疼痛？以何因緣，世尊脊背強？以何因緣，剛木刺其脚？以何因緣，地婆達兜以崖石擲？以何因緣，多舌女人，帶杅大眾中，有漏、無漏，前來相誹謗曰：『何以不自說家事，乃為他說為？我今臨產，當須酥油。』以何因緣，於毘蘭邑，與五百比丘食馬麥？以何因緣，在欝祕地，苦行經六年，謂呼當得佛？」
Shariputra rose from his lotus seat, straightened his robes, bared his right shoulder, and knelt on his right knee upon the lotus seat. He joined his palms toward the Buddha and addressed the World-Honored One, saying:
"World-Honored One, there is nothing you do not see, nothing you do not hear, nothing you do not know. You are peerless, having extinguished all evils and perfected all virtues. You seek to liberate all beings—celestial dragons and spirits, kings and ministers, and every living creature. Yet, World-Honored One, why do traces of past karma still manifest? I beseech you to explain these causes yourself, so that gods, humans, and all beings who hear may understand.
For what reason did Sundarī come to slander you? For what reason were you slandered while seated in the Śālmali grove, along with the five hundred arhats? For what reason did the World-Honored One suffer from a headache? For what reason did your joints ache? For what reason was your back stiff? For what reason was your foot pierced by a sharp wooden splinter? For what reason did Devadatta hurl a boulder at you? For what reason did a sharp-tongued woman, carrying a pot, come before the assembly—whether with defilements or without—and slander you, saying: 'Why do you not speak of your own household affairs, but instead speak of others? I am now in labor and need ghee and oil.' For what reason, in the land of Virañjā, did you and the five hundred bhikkhus eat horse fodder? For what reason, in the place of austerities, did you undergo six years of severe ascetic practice, believing you would attain Buddhahood?"
佛語舍利弗：「還復華座。吾當為汝說先世諸因緣。」舍利弗即便還復本座。阿耨大龍王，聞佛當說緣法，踊躍歡喜，即為佛作七寶交露蓋，蓋中雨栴檀、末香，周遍諸座。無數諸天龍、鬼神、乾沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，皆來詣佛，叉手作禮，圍遶而立。
The Buddha said to Shariputra, "Return to your seat. I shall now explain to you the various causes and conditions from past lives." Shariputra then returned to his original seat.
Hearing that the Buddha was about to expound the Dharma of dependent origination, the great dragon king Anavatapta was overjoyed and exuberant. He immediately created for the Buddha a jeweled canopy of seven treasures, from which rained down sandalwood and fine incense, pervading all the seats.
Countless gods, dragons, spirits, gandharvas, asuras, garudas, kinnaras, and mahoragas all came before the Buddha. With palms joined in reverence, they stood surrounding him.
佛便為舍利弗說：「往昔過去世，波羅㮈城中，有博戲人，名曰淨眼，巧於歌戲。爾時，有婬女，名曰鹿相，端正姝好，嚴淨無比。時淨眼往至鹿相所，語此女曰：『當共出外，詣樹園中，求於好地，共相娛樂。』女答曰：『可爾。』鹿相便歸，莊嚴衣服，詣淨眼家。淨眼即嚴駕好車，與鹿相共載，出波羅㮈城，至於樹園，共相娛樂。
The Buddha then told Shariputra, "In the distant past, in the city of Varanasi, there was a performer named Pure-Eye, who was skilled in song and entertainment. At that time, there was a courtesan named Deer-Appearance, who was beautiful, graceful, and exquisitely adorned. Pure-Eye went to Deer-Appearance and said to her, 'Let us go outside the city to a grove of trees, find a pleasant spot, and enjoy ourselves together.' The woman replied, 'Very well.' Deer-Appearance then returned home, adorned herself in fine clothes, and went to Pure-Eye's house. Pure-Eye prepared a fine carriage, and together with Deer-Appearance, they rode out of Varanasi to the grove of trees, where they enjoyed themselves together.
「經於日夜，淨眼覩其衣服珍妙，便生貪心：『當殺此女，取其衣服。』復念：『殺已，當云何藏之？』時此園中，有辟支佛，名樂無為，去其所止不遠。淨眼又念：『此辟支佛，晨入城乞食後，我當殺鹿相，埋其廬中，持衣而歸，誰知我處？』明旦，辟支佛即入城乞食，淨眼於後，便殺鹿相，脫衣服取，埋屍著樂無為廬中，平地如故，便乘車從餘門入城。
「爾時，波羅㮈國王名梵達。國人不見鹿相，遂徹國王，眾人白王：『鹿相不見。』王即召群臣，遍詣里巷，戶至覔之。諸臣受教，如命覔之，遍覔不得，便復出城，見樹間眾鳥飛翔其上，眾人便念：『城中已遍不得，此必有以，當共往彼。』即尋便往到樂無為廬前，搜索得屍。諸臣語樂無為曰：『已行不淨，胡為復殺？』辟支佛默然不答。問如此至三，不答如前。樂無為手脚著土，此是先世因緣，故默不答。
「眾臣便反縛樂無為，拷打問辭。樹神人現出半身，語眾人曰：『莫拷打此人。』眾臣曰：『何以不打？』神曰：『此無是法，終不行是。』諸臣雖聞神言，不肯聽用，將此樂無為，徑詣王所，白王曰：『此道士，行不淨已，又復殺之。』王聞是語，瞋恚大喚，語諸大臣：『看是道士，行於非法，應當爾耶？』王勅諸臣：『急縛驢駄，打鼓遍巡，然後出城南門，將至樹下，鐵鉾䂎之，貫著竿頭，聚弓射之；若不死者，便斬其頭。』諸臣受教，急縛驢駄，打鼓巷至巡之。國人見之，皆怪所以，或有信者、或不信者，眾人集觀，喚呼悲傷。
「於時，淨眼在破牆中藏，聞眾人云云聲，便於牆中，傾顧盜視，見樂無為反縛驢駄，眾人逐行，見已心念：『此道士無故見抂當死，此不應有愛欲。我自殺鹿相，非道士殺，我自受死，當活道士。』淨眼念已，便出走趣大眾，普喚上官曰：『莫困殺此道士，非道士殺鹿相，是我殺之耳。願放此道士，縛我，隨罪治我。』諸上官皆驚愕曰：『何能代他受罪？』即共解辟支佛縛，便捉淨眼，反縛如前。諸上官等，皆向辟支佛作禮懺悔：『我等愚癡，無故抂困道士，當以大慈，原赦我罪，莫使我將來受此重殃。』如是至三，樂無為辟支佛默然不答。
「辟支佛心念：『我不宜更入波羅㮈城乞食，我但當於此眾前，取滅度耳。』辟支佛便於眾前，踊升虛空，於中往反，坐、臥、住、立，腰以下出煙、腰以上出火；或復腰以下出火、腰以上出煙；或左脇出煙、右脇出火；或左脇出火、右脇出煙；或腹前出煙、背上出火；或腹前出火、背上出煙；或腰以下出火、腰以上出水；或腰以下出水、腰以上出火；或左脇出火、右脇出水；或左脇出水、右脇出火；或腹前出水、背上出火；或腹前出火、背上出水；或左肩出水、右肩出火；或左肩出火、右肩出水；或兩肩出水、或兩肩出火；然後，舉身出煙、舉身出火、舉身出水，即於空中，燒身滅度。於是，大眾皆悲涕泣，或有懺悔、或有作禮者，取其舍利，於四衢道起偷婆。
「諸上官即將淨眼詣王梵達：『此人殺鹿相，非是道士殺。』王便瞋此監司：『前時，何為妄白虛事，云此人殺人，今云非也。乃使我作虛妄之人，抂困道士。』諸臣白王：『於時頻問道士，何為殺人也？時道士默不見答，又手脚復著土，以是故，臣等謂呼其殺人。』王便勅臣：『驢駄此人，於城南，先以鉾䂎之，然後立竿貫頭，聚弓射之；若不死者，便斫其頭。』諸臣受教，即以驢駄，打鼓遍巡已，出城南，詣樹下，以鉾䂎貫木，聚弓射之，然後斫頭。」
佛語舍利弗：「汝乃知爾時淨眼者不？則我身是。舍利弗！汝復知鹿相者不？則今孫陀利是。舍利弗！汝知爾時梵達王不？則今執杖釋種是。舍利弗！我爾時殺鹿相、抂困辟支佛，以是罪故，無數千歲，在泥犁中煮，及上劍樹；無數千歲，在畜生中；無數千歲，在餓鬼中。爾時餘殃，今雖作佛，故獲此孫陀利謗。」
於是，佛自說宿命因緣偈曰：
「我先名淨眼， 乃是博戲人。
辟支名樂無， 無過致困苦。
此有真淨行， 為眾所擾惱，
毀辱而縛束， 復欲驅出城。
見此辟支佛， 困辱被繫縛，
我起慈悲心， 使令得解脫。
以是因緣故， 久受地獄苦。
乃爾時殘殃， 今故被誹謗。
我今斷後生， 便盡於是世，
坐此孫陀利， 故得其誹謗。
因緣終不脫， 亦不著虛空。
當護三因緣， 終始不可犯。
我自成尊佛， 得為三界將，
故說先因緣， 阿耨大泉中。」
佛語舍利弗：「汝觀如來，眾惡皆盡、諸善普備，能度天龍、鬼神、帝王、臣民、蠉飛、蠕動，皆使得度，無為安樂。雖有是功德，猶不免於宿緣，況復愚冥未得道者，不攝身、口、意，此等當如何？」
佛語舍利弗：「汝當學是，及諸羅漢并一切眾生，當護身三、口四、意三。舍利弗！汝當學是，并及一切。」
佛說是時，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、乾沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。