[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764) › 1.27 # 大般涅槃經義記 1.27 大般涅槃經義記 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1764.1.27) 如來十九踰城出家，既出家已，五年習定，六年自餓，父王知子身極微劣，常恐不全。菩薩後時知餓非道，受食乳糜，欲取正覺，魔作是念：「若佛成道，空我境界，曼道未成，當敗其志。」遂率官屬十八億萬，將諸苦具來怖菩薩，菩薩爾時入勝意慈定，令魔眷屬顛倒墮落。魔既被降，便作是念：「菩薩力大，非我能勝，當惱其父。」遂便往詣淨飯宮上，唱如是言：「大王當知：悉達太子昨夜死矣。」王聞是語，從床而墮，猶若魚王熱沙所爍，良久乃蘇，念子在家當為輪王，何期出家空無所獲？未久之間，菩提樹神以佛道成，遂持天華慶賀父王淨飯宮上，唱如是言：「地天太子昨夜道成，明星出時降魔兵眾，得成佛道，故以天華用相慶賀。」王聞生疑：「向者有天言我子死，今復有天云子成道，何者可信？」菩提神曰：「我言可信，向者是魔，故相惱耳。」王便作念：「我子在家當為輪王，今日出家為法輪王，彼此無失。向者聞死，今忽聞活，一重大喜；復聞道成，兩重大喜。」未久之間，王弟斛飯夜生阿難，寅抱詣王：「弟於昨夜生此一男。」王便對曰：「我子成道，汝復生男，眾慶併集，與字歡喜。」以斯推驗，阿難定是得道夜生，何緣得言說聽一時？事驗如此。次以文證，如《轉法輪經》宣說阿難結集法時，先昇高座，而說偈言：「佛初說法時，爾時我不見，如是展轉聞，佛遊波羅㮈，為五比丘眾，轉四諦法輪。」然彼經首亦云一時，彼言傳聞復云一時，明知一時非簡傳謬，辯過如是。 > The Tathāgata went over the city wall to leave household life at nineteen. After leaving household life, he practiced meditation for five years and starved himself for six years. The father-king knew that his son's body had become extremely emaciated and frail, and was constantly afraid that he would not survive. Later, the Bodhisattva realized that starving himself was not the path, accepted and ate milk-rice, and wished to attain correct awakening. Māra formed this thought: 'If the Buddha achieves the path, he will empty my realm; while the path is not yet achieved, I must crush his resolve.' Thereupon he led eighteen hundred million officials and subordinates, and brought all kinds of instruments of torment to terrify the Bodhisattva. At that time, the Bodhisattva entered the meditation of supreme loving-kindness, causing Māra's retinue to fall into inversion and tumble down. Once Māra was subjugated, he then formed this thought: 'The Bodhisattva's power is vast, not something I can overcome; I should torment his father.' Thereupon he went to the palace of Śuddhodana and cried out in this manner: 'Great King, you should know that Prince Siddhārtha died last night!' Hearing these words, the king fell from his couch, like a king of fish scorched by hot sand, and only revived after a long while, thinking: 'Had my son stayed at home, he would have been a wheel-turning king; who could have expected that he would leave household life only to gain nothing in vain?' Before long, the tree spirit of the Bodhi tree, on account of the Buddha's achievement of the path, took heavenly flowers to congratulate the father-king at Śuddhodana's palace, crying out in this manner: 'The Divine Prince of the Earth achieved the path last night; at the rise of the morning star he subjugated Māra's military host and succeeded in achieving the Buddha path, and so I congratulate you with heavenly flowers.' Hearing this, the king felt doubt: 'Just now a deva said my son had died, and now another deva says my son has achieved the path; which is to be believed?' The Bodhi spirit said: 'My words are to be believed; the one before was Māra, who merely came to torment you.' The king then had this thought: 'Had my son stayed at home, he would have been a wheel-turning king; today he has left household life and is a king of the Dharma wheel—in neither case has anything been lost. Just now I heard he was dead, and now I suddenly hear he is alive: this is one fold of great joy; furthermore, I hear he has achieved the path: this is a second fold of great joy.' Before long, the king's younger brother Droṇodana gave birth to Ānanda during the night, and at the dawn hour brought him in his arms to the king, saying: 'Last night I, your younger brother, fathered this boy.' The king then answered: 'My son has achieved the path, and you have also fathered a boy; multiple felicitations have converged together—let him be named Joy.' Inferred and verified by this, Ānanda was certainly born on the night \[the Buddha\] attained the path; on what grounds could one say that the preaching and the hearing occurred at one and the same time? The factual verification is like this. Next, to prove it through texts: for example, when the Sutra on Turning the Wheel of the Dharma recounts Ānanda compiling the Dharma, he first ascended the high seat and spoke a verse: / 'When the Buddha first preached the Dharma, / at that time I did not see it. / Thus having heard it through succession, / the Buddha wandered to Vārāṇasī / and for the assembly of five monks, / turned the Dharma wheel of the four truths.' / Yet the beginning of that sūtra also says 'at one time'; that \[text\] speaks of hearing it through succession and yet also says 'at one time,' so we clearly know that 'at one time' is not an expression meant to weed out the errors of transmission. Discerning its faults is like this. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1764.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1764.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1764.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1764~en-mt.1.27) — English, machine translation ## Linked texts (1) - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1764.1.27](https://indike.org/pramana/in.bauddha.taisho.1764.1.27) · Pramāṇa