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Bhikkhu Bodhi的Samyutta Nikaya一书，此经的注解中有提到——
Why did he speak thus? In the past, it is said, five hundred men earned their living together as hunters. They were reborn in hell, but later, through some good kamma, they took rebirth as human beings and went forth as monks under the Blessed One. However, a portion of their original bad kamma had gained the opportunity to ripen during this fortnight and was due to bring on their deaths both by suicide and homocide. The Blessed One foresaw this and realized he could do nothing about it. Among those monks, some were worldlings, some stream-enterers, some once-returners, some non-returners, some arahants. The arahants would not take rebirth, the other noble disciples were bound for a happy rebirth, but the worldlings were of uncertain destiny. The Buddha spoke of foulness to remove their attachment to the body so that they would lose their fear of death and could thus be reborn in heaven. Therefore he spoke on foulness in order to help them, not with the intention of extolling death. Realizing he could not turn back the course of events, he went into seclusion to avoid being present when destiny took its toll.
依林崇安先生所说，这种说法出于觉音尊者的《善见律毗婆沙》——
此处指出，有的比丘修习不净观之后，由于厌患身体而自杀，此事的前因后果，在《善见律毗婆沙》卷十解说如下︰
往昔有五百猎师，共入阿兰若处杀诸群鹿，以此为业；五百猎师堕三恶道，于三恶道受诸苦恼，经久得出。昔有微福，得生人间，出家为道，(于释尊处)受 具足戒，五百比丘宿殃未尽，(将)于半月中更相杀害，复教他杀，如来见已，此恶业至，诸佛所不能救。…是故如来为诸凡人说不净观，因不净观故，厌离爱欲， 若其命终，得生天上。
由此可以看出，释尊传出不净观是使众生离欲生天的一个方便法门。
另外《弥兰王问经》中，有弥兰王曾问龙军尊者关于佛说《火聚譬喻经》后六十比丘吐血（依汉传《文殊师利问经》，这六十人直接就挂了）之事，与此也类似。皆说因缘自作自受，非他人能作。
同样的，《文殊尸利行经》中提到，文殊说大乘深法，一百比丘不堪忍受，“更增毁呰起诽谤心。于现身中生陷入于大地狱中。”此非文殊不知因果、不能顺众生而说法，而是观察到如何能真实利益众生而作的善说——
是一百比丘若不闻是甚深法本者。当知彼辈必定堕大地狱中一劫受苦。从地狱出已然后方得人身人道。以彼诸比丘辈闻是法本甚深义故。所有恶业重罪应堕大地狱中一劫受苦。今日入于大叫唤地狱之中。一触受已即得上生兜率天中受诸天乐。汝舍利弗。当知是诸比丘闻此法故。速除多罪暂少轻受。汝舍利弗。当知是一百比丘。于弥勒菩萨下生成道。初会说法声闻众中得阿罗汉果。尽诸有漏无复烦恼。三明六通具八解脱。身心烦恼二余俱尽。是故舍利弗。宁于是法本修多罗中疑心听受。不用成就四禅定心及四无量心。亦复不用具足成就四无色定心。何以故。虽复成就如是法者。若不闻是甚深法本。于烦恼中不得解脱生老病死忧悲苦恼。我愍此辈说是法本。
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发表于 2016-7-14 19:19
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