[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) › [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772) › 1.48 # 觀彌勒上生兜率天經贊 1.48 觀彌勒上生兜率天經贊 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1772.1.48) 贊曰：第二、少欲杜多眾也。摩訶，大也。迦葉波，飲光也，略故云迦葉。此婆羅門姓，飲光仙人種。昔有婆羅門獲證仙果，身皮金色，飲蔽日月之光。尊者是彼之種，以姓標名。又迦葉身光飲日月光，故以為名。《付法藏傳》云「昔過去九十一劫毘婆尸佛入涅槃，後四部弟子起七寶塔，中有佛形像，佛面金色，少處缺壞。有一貧女遊行乞丐，得一金珠，見像面壞欲補像面。迦葉爾時作鍛金師，女即持往請令修造。金師聞福，歡喜為治，用補像面。因共立願：願我二人常為夫婦，身真金色，恒受勝樂，常修梵行。從是以來，九十一劫身真金色，生天人中快樂無極。最後託生第七梵天。時摩竭國有婆羅門名尼俱律陀，過去修福，聰明多智、巨富無量，金銀七寶、牛羊田宅、奴婢車乘比瓶沙王千倍為勝。瓶沙王有金犁千具，彼婆羅門恐與王齊畏招罪咎，其家但作九百九十九具。其家有量，最下之者其價猶直百千兩金。有六十簞金粟，一簞有三百四十斛。其家雖富，竟無兒息。於其舍邊有一樹神，夫婦常往祈請祭祠，求乞有子。多年無應，嗔忿語曰：『今更七日盡心奉事。若復無驗，必相燒剪。』樹神愁怖告四天王，四天王告帝釋。帝釋觀閻浮提無堪彼子，即詣梵王所廣宣上事。梵王即以天眼遍觀，見一梵天臨當命終，即往勸之勸其往生，梵天受教即來託生。滿足十月生一男兒，顏貌端正身真金色，光明赫奕照四十里。相師占曰：『此兒宿福，必當出家。』父母聞之甚懷愁惱。夫婦議曰：『當設何方斷絕其意？』覆自思惟：『世所耽著唯有美色。當為娉取端正好女，用斷其情。』至年十五欲為娉妻，語父母言：『我心清淨，不須婦也。』父母不聽，兒知難免，便設權計語父母言：『能為我得紫金色女，端正超世，我當取之。』父母即召諸婆羅門遍行娉求。諸婆門鑄一金女端正奇特，輿行村落高聲唱言：『若有女人得見金神禮拜之者，後出嫁時必得好婿，身真金色端正殊妙。』女聞悉出。唯有一女軀體金色端正殊好，即是往日施金珠女也，以昔勝緣有此妙身，志樂清潔獨不肯出，諸女強將共見金神。此女既到，金色光明映奪金神。婆羅門見，即為娉得。既到夫家，夫婦相對，各皆清潔了無異意，共立要契各住一房。父母知已，嚴塗一房令其同舍，安置一床。迦葉語婦：『我若眠息，汝當經行。汝若眠臥，我當經行。』後次婦臥垂手床前，毒蛇入室欲螫其手。迦葉見已，以衣裹手舉著床上。婦便驚悟而責之異：『我立誓要不相近，今復何緣竊舉我手？』迦葉答言：『有蛇來入，恐傷汝手妨廢修道，是故舉之。實無染意。』即指蛇示，婦意乃悟。夫婦節操深厭世間，啟辭父母求欲出家，父母見已遂便聽許。於是夫婦俱共出家，來至佛前，佛為說法，即於此時得阿羅漢，三明六通、具八解脫；婦於後時亦得阿羅漢。迦葉在世，常與如來對座說法。佛滅度後，所有法藏悉付迦葉。迦葉後時結集三藏竟，至鷄足山，全身不散。後彌勒佛出世之時，從山而出，在大眾中作十八變度人無量，然後滅身。未來成佛，號曰光明。如《法華》中佛為授記。」 > The Eulogy says: Second is the assembly of few desires and ascetic practices (dhūta). 'Mahā' means great. 'Kāśyapa' means 'drinker of light'; it is abbreviated as Kāśyapa. This is a Brahmin clan name, the lineage of the Light-Drinking Ṛṣi. Formerly, there was a Brahmin who attained the fruit of a ṛṣi; his skin was golden-colored, swallowing and obscuring the light of the sun and the moon. The Venerable is of that lineage, and his name is designated by his clan. Furthermore, Kāśyapa's bodily light swallowed the light of the sun and the moon, hence he was named thus. The Transmission of the Dharma Pitaka states: 'Long ago, in the past ninety-one kalpas, after Vipaśyin Buddha entered nirvāṇa, the fourfold disciples built a seven-jeweled stupa, inside which was an image of the Buddha. The face of the Buddha was golden in color, but a small part of it was damaged. There was a poor woman wandering and begging who obtained a golden bead; seeing that the image's face was damaged, she wished to repair the image's face. Kāśyapa at that time was a goldsmith; the woman immediately took it to him and requested him to repair it. Hearing of the merit, the goldsmith joyfully repaired it for her, using it to mend the face of the image. Thereupon they jointly made a vow: "May we two always be husband and wife, our bodies of genuine golden color, constantly experiencing supreme joy, and always practicing pure conduct (brahmacarya)." From that time on, for ninety-one kalpas their bodies were of genuine golden color, and they were born among devas and humans with limitless happiness. Finally, he was conceived in the seventh Brahma heaven. At that time in the country of Magadha, there was a Brahmin named Nyagrodha who had cultivated merit in the past, was intelligent and widely knowledgeable, and possessed immeasurable vast wealth—his gold, silver, seven precious substances, cattle, sheep, lands, residences, male and female slaves, carriages, and mounts were a thousand times superior to those of King Bimbisāra. King Bimbisāra had one thousand golden plows; that Brahmin, fearing that being equal to the king would incur punishment, made only nine hundred and ninety-nine plows in his household. His family had measures of wealth, the lowest of which was still worth hundreds of thousands of ounces of gold. There were sixty baskets of golden grain, each basket containing three hundred and forty bushels. Although his family was wealthy, he had no son at all. Beside his house was a tree spirit; the husband and wife constantly went to pray, make sacrifices, and beg for a son. After many years without a response, he spoke in anger: "I shall serve you with all my heart for seven more days. If there is still no response, I will surely burn and cut you down." The tree spirit, sorrowful and terrified, reported this to the Four Heavenly Kings, and the Four Heavenly Kings reported it to Śakra. Śakra observed that throughout Jambudvīpa no one was fit to be his son, so he went to the Brahma King and proclaimed the matter in detail. The Brahma King then observed everywhere with his divine eye and saw a Brahma deva who was about to die; he immediately went to exhort him to be reborn there, and the Brahma deva, receiving the instruction, came to be conceived. Having completed ten months, a boy was born, his appearance handsome, his body of genuine golden color, his light brilliant and shining for forty leagues. A physiognomist divined: "This child has merit from past lives; he will surely renounce home." When the parents heard this, they were deeply grieved and distressed. The husband and wife discussed: "What means should we devise to cut off his intention?" They reflected again: "What the world is addicted to is only beautiful form. We should betroth a handsome, good girl for him to cut off his sentiment." When he reached the age of fifteen, they wished to betroth a wife for him. He said to his parents: "My mind is pure; I have no need for a wife." The parents did not listen. Knowing it was hard to avoid, the son devised an expedient plan and said to his parents: "If you can find for me a woman of purple-golden color, of handsome appearance surpassing the world, I shall take her." The parents immediately summoned all the Brahmins to travel everywhere seeking a betrothal. The Brahmins cast a golden woman, wondrously handsome, and carried it in a carriage through the villages, crying out loudly: "If any woman sees and pays homage to this golden deity, when she marries later she will surely obtain a good husband whose body is of genuine golden color and wondrously handsome." When the women heard this, they all came out. There was only one woman whose body was golden and wonderfully handsome; she was indeed the woman who had formerly given the golden bead. Due to that past supreme condition, she had this wondrous body. Her resolve delighted in purity, and she alone refused to come out; the other women forcibly brought her to see the golden deity together. When this woman arrived, her golden light outshone the golden deity. The Brahmins saw this and secured the betrothal for him. After she arrived at her husband's home, husband and wife faced each other, each being completely pure without any stray thoughts, and they made a mutual agreement to live in separate rooms. When the parents learned of this, they adorned and plastered a single room, ordered them to share the quarters, and set up a single bed. Kāśyapa said to his wife: "When I sleep and rest, you should practice walking meditation. When you sleep and lie down, I should practice walking meditation." Later, when the wife was lying down, her hand hung down in front of the bed, and a poisonous snake entered the room, intending to bite her hand. Seeing this, Kāśyapa wrapped his hand in a garment and lifted her hand onto the bed. The wife was startled awake and rebuked him for acting out of the ordinary: "We made a solemn vow not to approach each other; now for what reason did you secretly lift my hand?" Kāśyapa answered: "A snake entered, and fearing it would harm your hand and impede your cultivation of the Way, I therefore lifted it. Truly I had no defiled intention." He then pointed to show her the snake, and the wife's mind understood. Husband and wife maintained their moral restraint, deeply detesting the worldly life; they informed their parents, seeking to renounce home, and the parents, seeing this, gave their permission. Thereupon, husband and wife renounced home together and came before the Buddha. The Buddha preached the Dharma for them, and at that very moment he attained arhatship, possessing the three knowledges, the six supernatural faculties, and the eight liberations; his wife also attained arhatship at a later time. While Kāśyapa was in the world, he frequently sat opposite the Tathāgata to preach the Dharma. After the Buddha's passing into extinction, the entire Dharma treasury was entrusted to Kāśyapa. Later, after compiling the Tripiṭaka, Kāśyapa went to Mount Kukkuṭapāda, his entire body not disintegrating. Later, when Maitreya Buddha appears in the world, he will come forth from the mountain, perform eighteen transformations among the great assembly, deliver immeasurable people, and then extinguish his body. In the future he will become a Buddha named Prabhāsa (Radiance), as the Buddha prophesied for him in the Lotus Sūtra.' > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.1772.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.1772.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1772.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1772~en-mt.1.48) — English, machine translation ## Linked texts (1) - [阿彌陀經通贊疏](https://indike.org/pramana/in.bauddha.taisho.1758.1.61) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1772.1.48](https://indike.org/pramana/in.bauddha.taisho.1772.1.48) · Pramāṇa