[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) › [大毘盧遮那經供養次第法疏](https://indike.org/pramana/in.bauddha.taisho.1797) › 1.6 # 大毘盧遮那經供養次第法疏 1.6 大毘盧遮那經供養次第法疏 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1797.1.6) 次、說來由者，昔在中天竺國王有四子者，其王臨命終之時，王后請問：「大王若崩以後，何子當為嗣位？」王即答曰：「小子可能繼位也。」於是父王崩後，大臣百寮皆悉來集請問遺制，王后即答如王終言。是時王后及諸兄并大臣等奉請小子將繼王位，小子答曰：「我有誓願，出家學道，望濟群品。不堪繼位也。」母后等再三重請如父王遺言，小子亦如前辭謝。母后等再三請已，後強令繼位，小子不敢違逆，遂即王位。之後更亦思惟：「我住此國，不得出家。我之阿姨隣國為后，宜以投託，必能出家。」方便逃出，奔赴其國。到彼國境，即有鎮將問曰：「汝何人也？」小子即答曰：「我是中天竺國之王也。」鎮將曰：「若是國主，何以獨來也？」答曰：「我本冀望出家學道，若久住本國必不得出家，深冀出家學道。」禮拜遣使聞奏。王后聞之，使人來迎。小子見王后，䠒跪說志願。王后聞說，悲泣流淚哀愍傷心，良久曰：「汝姓是剎帝利，淨飯王子孫、釋迦如來遠從姪也。我聞釋迦捨太子位，出城入道乃成正覺。天下難捨唯弃寶位，汝同釋迦捨國王位，發大誓願，必得成佛哉。今日以後，隨百姓門持鉢乞食，麁飯持齋。可以悲傷矣。雖然，大丈夫所冀至心誓願，無可奈何。」便許出家。為請境內高德法師，為作弟子出家學問。小子稟姓明慧，一聞便領妙宗，二問比知千百，雖學不多年，所學者盡達。於是其法師辭曰：「我之所解盡矣，更無所以演說。吾聞其國賢聖太德，宜到彼所而學也。」小子奉教，禮謝而退。往至賢師之所，修學如前。乃至經歷五十餘國，乃至北天竺，乃有一城名乾陀羅。其國之王仰憑和上受法念誦，其經文廣義深，不能尋遂供養次第，求請和尚供養方法。和上受請，於金粟王所造塔邊求聖加被，此供養法忽現空中，金字炳然。和上一遍略讀，分明記著，仰空云：「誰所造也？」云：「我所造也。」云：「誰我也？」云：「我是文殊師利也。」即喚書人遂便寫取，即與其王一本，自寫一本隨行，將行流通四方也。所謂小子者，厥號善無畏三藏和上，即是小僧。不可思議多幸，面諮和上，所聞法要隨分抄記。 > Second, as for explaining the background: in the past, in Central India, there was a king who had four sons. When this king was on the verge of death, the queen asked: "After the great king passes away, which son should succeed to the throne?" The king then replied: "The youngest son can succeed to the throne." Thereupon, after the royal father passed away, the ministers and officials all gathered and asked about the testamentary decree; the queen replied according to the king's final words. At that time, the queen, the elder brothers, and the ministers formally invited the youngest son to succeed to the royal throne. The youngest son replied: "I have made a vow to leave household life and study the Path, hoping to save all beings. I am not capable of succeeding to the throne." The queen mother and others repeatedly urged him according to their royal father's testamentary decree, but the youngest son declined as before. After the queen mother and others had pleaded three times, they later forced him to succeed to the throne. The youngest son dared not disobey, and so ascended the royal throne. Later he thought further: "If I remain in this country, I cannot leave household life. My maternal aunt is the queen of a neighboring country; it is best to turn to her for refuge, and I will surely be able to leave household life." Finding an expedient means, he fled and rushed to that country. When he reached the border of that country, a garrison commander asked him: "Who are you?" The youngest son replied: "I am the king of Central India." The garrison commander said: "If you are the ruler of a state, why have you come alone?" He replied: "I originally hoped to leave household life and study the Path; if I remained long in my native country, I would never be able to leave household life. I deeply desire to leave household life and study the Path." Bowing, \[the commander\] dispatched an envoy to report this to the throne. When the queen heard of it, she sent someone to welcome him. When the youngest son saw the queen, he knelt on both knees and spoke of his aspiration. Hearing him speak, the queen wept tears of sorrow, pitying and grieving in her heart, and after a long while said: "Your clan is kṣatriya, the descendants of King Śuddhodana, a distant nephew of Śākya Tathāgata. I have heard that Śākya renounced the position of crown prince, left the city, entered the Path, and attained true awakening. In all the world, what is hardest to renounce is the precious throne alone; you, like Śākya, have renounced the throne of a king and generated a great vow—you will surely attain Buddhahood! From this day forth, you will go to the doors of the common people holding a bowl to beg for food, and observe the fast on coarse meals. This can truly bring sorrow! Even so, what a great man aspires to with a sincere vow cannot be hindered." She then permitted him to leave household life. She invited an eminent and virtuous Dharma master within the realm for him, so that he became a disciple, left household life, and studied. The youngest son was endowed with bright wisdom; upon hearing once, he comprehended the wondrous principle, and upon being asked twice, he knew thousands and hundreds in comparison. Though he did not study for many years, he mastered all that he studied. Thereupon the Dharma master declined, saying: "All that I understand is exhausted; there is nothing more for me to expound. I have heard that in that country there are sagely and greatly virtuous ones; you should go there to study." The youngest son received the instruction, bowed in gratitude, and withdrew. He went to the abode of a worthy master and practiced and studied as before. He thus traversed more than fifty countries, until in North India, there was a city named Gandhāra. The king of that country relied upon the upādhyāya to receive the teachings and recitations; since the text of the scripture was vast and its meaning profound, he could not follow the sequence of offering rites, and so requested from the upādhyāya a method of offering. The upādhyāya accepted the request, and beside a stūpa built by King Jinsu (Suvarṇabindu / Aśoka), he prayed for holy adhiṣṭhāna. This offering method suddenly appeared in the sky, radiant with golden letters. The upādhyāya read it through once briefly and remembered it clearly. Looking up to the sky, he asked: "Who composed this?" \[A voice\] said: "I composed it." He asked: "Who is 'I'?" \[The voice\] said: "I am Mañjuśrī." He immediately summoned a scribe and had it written down, then gave one copy to the king and wrote a copy himself to carry with him, intending to propagate it in the four directions. The one called the "youngest son" is named the Tripiṭaka Upādhyāya Śubhakarasiṃha, who is \[my teacher\]. Fukesigi, a humble monk, was fortunate enough to consult the upādhyāya face to face, and recorded as best he could the essentials of the Dharma he heard. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1797.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1797.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1797~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1797.1.6](https://indike.org/pramana/in.bauddha.taisho.1797.1.6) · Pramāṇa