釋迦譜 1.380

1.380

大華嚴經云。菩薩從兜率陀天降神下時。此林中有十種瑞相。一者忽然廣博。二者土石變為金剛。三者寶樹行列。四者沈水末香種種莊嚴。五者華鬘充滿。六者諸寶流出。七者池出芙蓉。八者天龍夜叉。合掌而住。九者天女合掌恭敬。十者十方一切佛臍中。放光普照此林。現佛受生。爾時夫人既入園已。諸根寂靜即遣侍女。啟白淨王。王聞踊躍到無憂樹。王心念曰。何所屋宅。安於妙后。時天帝釋及化自在天。各上天宮香華妓樂。奇異之類供養妙后。身輕柔軟。不想三毒。若有諸病身心之疾。請菩薩母。手摩其頭。病皆除愈。十月滿足。於四月八日日初出時。夫人見彼園中有一大樹。名曰無憂。華色香鮮。枝葉分布。極為茂盛（普耀經云。王后臨產思入園觀。嚴雲母寶車。婇女圍繞。出遊憐鞞樹下。王后坐師子床。六反震動。三千國土。時四天王挽王后車。梵天前導適至樹下。樹即屈枝。自歸王后。諸天百千。咸共散華）即舉右手欲牽摘之。菩薩漸漸從右脇出（佛所行讚經云。優留王股生。卑偷王手生漫陀王頂生。伽叉王腋生。菩薩亦如是。從右脇而生。大善權經云。菩薩發意。能從兜率。不由胞胎。一時之頃成最正覺。防人有疑。此所從來變化所為。若懷狐疑不聽受法。故現受胎。眾人當謂。后生菩薩必有惱患。欲現安隱。母適攀樹枝。菩薩誕育。是為菩薩善權方便也）。于時樹下亦生七寶七莖蓮華。大如車輪。菩薩即便墮蓮華上。無扶侍者自行七步（大善權經云。菩薩行地七步亦不八步。是為正志。應七覺意耶）舉其右脇而師子吼。我於一切天人之中。最尊最勝。無量生死於今盡矣。此生利益一切天人（大善權經云。舉手而言。吾於世尊。設不現斯。各當自尊外道梵志必墮惡趣。是為菩薩善權方便）說是言已時。四天王即以天繒。接太子身。置寶几上。釋提桓因手執寶蓋。大梵天王又持白拂。侍立左右。難陀龍王。優波難陀龍王。於虛空中。吐清淨水。一溫一涼。灌太子身（普曜經云。天帝釋梵。雨雜名香。九龍在上而下香水。洗浴菩薩。瑞應本起云。梵釋下侍。四天大王接菩薩身。置金几上。修行本起云。龍王兄弟。左雨溫水右雨冷泉。釋梵天衣。裹菩薩身）身黃金色。三十二相。放大光明。普照三千大千世界。天龍八部亦於虛空。作天妓樂。歌唄讚頌。燒眾名香。散諸妙華。又雨天衣及以瓔珞。繽紛亂墜不可稱數。爾時摩耶夫人生太子已。身安快樂無所苦患。歡喜踊躍止於樹下。前後自然忽生四井。其水香潔具八功德。爾時摩耶夫人。與其眷屬隨所欲須。自恣洗漱。復有諸天夜叉。皆悉圍繞。守護太子及摩耶夫人。當爾之時。閻浮提人。乃至阿迦膩吒天。雖離喜樂。皆亦於此。歡喜讚歎。一切種智。今出於世。無量眾生。皆得利益。惟願速成正覺之道。轉於法輪。廣度眾生。唯有魔王。獨懷愁惱。不安本坐。當爾之時。所感瑞應。三十有四（普曜經云。三十有二）一者十方世界。皆悉大明。二者三千大千世界。十八相動。丘墟平坦。三者一切枯木悉更敷榮。國界自然生奇特樹。四者圍苑生異甘果。五者陸地生寶蓮華。大如車輪。六者地中伏藏。悉皆發出。七者諸藏珍寶放大光明。八者諸天妙服自然來降。九者眾川萬流恬靜澄清。十者風止雲降空中明淨。十一者香風芬芳從四方來。細雨潤澤以斂飛塵。十二者國中疾病皆悉除愈。十三者國內宮舍無不明耀。燈燭之光不復為用。十四者日月星辰停住不行。十五者毘舍佉星下現人間（漢名沸星）侍太子生。十六者諸梵天王。執素寶蓋。列覆宮上。十七者八方諸仙人師。奉寶來獻。十八者天百味食自然在前。十九者無數寶瓶盛諸甘露。二十者諸天妙車載寶而至。二十一者無數白象子。首載蓮華列住殿前。二十二者天紺寶馬自然而來。二十三者五百白師子王。從雪山出息其惡情。心懷歡喜羅住城門。二十四者諸天妓女。於虛空中作妙音樂。二十五者諸天玉女。執孔雀拂現宮牆上。二十六者諸天玉女。各持金瓶盛滿香汁。列住空中。二十七者諸天歌頌讚太子德。二十八者地獄休息毒痛不行。二十九者毒蟲隱伏惡鬼善心。三十者諸惡律儀一時慈悲。三十一者國內孕婦產者悉男。其有百疾自然除愈。三十二者一切樹神化作人形悉來禮侍。三十三者諸餘國王。各齎名寶同來臣服。三十四者一切人天無非時語。爾時諸婇女眾見此瑞相。極大歡喜自相謂言。太子今生有如此等吉祥之事。惟願長壽無諸病苦。勿令我等生大憂惱。作此言已。以天繒㲲裹抱太子。至夫人所。時四天王在虛空中。恭敬隨從。釋提桓因執蓋來覆。有二十八大鬼神王在園四角守衛奉護。

The Great Avataṃsaka-sūtra says: When the Bodhisattva descended spiritually from the Tuṣita Heaven, there were ten auspicious omens in this grove: First, it suddenly became vast and wide. Second, the earth and stones transformed into vajra. Third, jeweled trees stood in rows. Fourth, it was adorned in various ways with powdered aloeswood incense. Fifth, flower garlands filled it completely. Sixth, various jewels flowed forth. Seventh, the ponds produced lotus blossoms. Eighth, devas, nāgas, and yakṣas stood with palms joined. Ninth, devanīs joined their palms in reverence. Tenth, rays of light emitted from the navels of all Buddhas in the ten directions universally illuminated this grove, manifesting the Buddha's taking birth. At that time, after the queen had entered the grove, her sense-faculties were calm and serene, and she at once sent a maidservant to inform King Śuddhodana. Hearing this, the king leapt for joy and went to the aśoka tree. The king thought in his mind: "What kind of dwelling would be suitable to house this wondrous queen?" Then Śakra, Lord of the Devas, and the Paranirmitavaśavartin devas each offered the wondrous queen incense, flowers, music, and wondrous marvels from their heavenly palaces. Her body was light and soft, and she had no thoughts of the three poisons. If there were any who suffered from physical or mental illnesses, they asked the Bodhisattva's mother, and when her hand stroked their heads, their illnesses were completely healed. The ten months being fulfilled, on the eighth day of the fourth month at sunrise, the queen saw a great tree in that garden named aśoka, with flowers fresh and fragrant in color and branches and leaves spread out, exceedingly lush and flourishing. (The Puyao jing says: When the queen was about to give birth, she wished to enter the garden for a pleasure tour. She adorned a mother-of-pearl jeweled chariot, surrounded by palace women, and went out for an excursion beneath the limbī tree. The queen sat on a lion throne, and the trichiliocosm shook in six ways. At that time, the Four Heavenly Kings drew the queen's chariot, and Brahmā led the way before her. Just as she reached the tree, the tree bent its branches and bowed toward the queen. Hundreds of thousands of devas all scattered flowers together.) She then raised her right hand, wishing to draw down and pluck [a branch]. The Bodhisattva gradually emerged from her right flank. (The Buddhacarita says: King Aurva was born from a thigh; King Pṛthu was born from a hand; King Māndhātṛ was born from the crown of the head; King Kakṣīvat was born from an armpit. The Bodhisattva was likewise born from the right flank. The Da shanquan jing says: The Bodhisattva, having produced the aspiration, could have attained unsurpassed complete awakening in an instant directly from Tuṣita without going through a womb. To prevent people from doubting, saying, "Whence did this come? It is merely a magical transformation!" and, harboring doubts, refusing to listen to and receive the Dharma, he therefore manifested entering a womb. People would also say, "When the queen gives birth to the Bodhisattva, she will surely suffer pain and distress." Wishing to manifest peaceful ease, just as the mother grasped the tree branch, the Bodhisattva was born. This is the Bodhisattva's skillful means.) At that time, beneath the tree there also grew a seven-jeweled, seven-stemmed lotus flower, as large as a chariot wheel. The Bodhisattva thereupon fell onto the lotus flower, and without anyone supporting him, walked seven steps by himself. (The Da shanquan jing says: The Bodhisattva walked seven steps on the ground, not eight steps; this was to correspond to the seven factors of awakening with right intention.) Raising his right [hand], he made a lion's roar: "Among all devas and humans, I am the most honored and most supreme. Measureless births and deaths are now ended! This birth will benefit all devas and humans." (The Da shanquan jing says: Raising his hand, he said, "I am the World-Honoured One among the world. Had I not manifested this, each would honor himself, and the non-Buddhists and brahmins would surely fall into the evil destinies." This is the Bodhisattva's skillful means.) When he had spoken these words, the Four Heavenly Kings at once received the prince's body with heavenly silk and placed him on a jeweled stand. Śakra, Lord of the Devas, held a jeweled parasol with his hand, and the Great Brahmā King also held a white whisk, standing in attendance to his left and right. The nāga king Nanda and the nāga king Upananda, in midair, spat pure water—one warm and one cool—to bathe the prince's body. (The Puyao jing says: Śakra and Brahmā rained down various famous incenses; nine dragons above poured down fragrant water to bathe the Bodhisattva. The Ruiying benqi says: Brahmā and Śakra descended to attend him; the Four Great Heavenly Kings received the Bodhisattva's body and placed it on a golden stand. The Xiuxing benqi says: The nāga king brothers rained warm water from the left and a cold spring from the right; Brahmā and Śakra wrapped the Bodhisattva's body in heavenly garments.) His body was golden in color, endowed with the thirty-two marks, and radiated a great light that universally illuminated the trichiliocosm. The devas, nāgas, and the rest of the eight classes also made heavenly music in the sky, chanting hymns and praises, burning various fine incenses, and scattering wondrous flowers; they also rained down heavenly garments and necklaces, falling down in profuse disorder beyond count. At that time, after Queen Māyā had given birth to the prince, her body was peaceful and joyful, free of all distress, and she rejoiced exceedingly, staying beneath the tree. Before and behind her, four wells spontaneously sprang forth; their water was fragrant and pure, possessing the eight virtues. At that time, Queen Māyā and her retinue washed and rinsed themselves at will according to their needs. Furthermore, devas and yakṣas all surrounded and guarded the prince and Queen Māyā. At that time, beings from Jambudvīpa up to the Akaniṣṭha Heaven, although detached from joy and pleasure, all rejoiced and praised this: "The One of All-Modes Knowledge has now appeared in the world; measureless beings will all receive benefit! We pray only that he swiftly attain the path of correct awakening, turn the wheel of the Dharma, and broadly deliver sentient beings." Only the Demon King alone harbored sorrow and distress, restless upon his throne. At that time, the auspicious responses that were invoked were thirty-four in number: (The Puyao jing says thirty-two.) First, the worlds in the ten directions all became brightly illuminated. Second, the trichiliocosm shook in eighteen ways, and the hills and ruins became level and even. Third, all withered trees blossomed again, and wondrous trees spontaneously grew throughout the realm. Fourth, the surrounding orchards produced rare sweet fruits. Fifth, jeweled lotus flowers as large as chariot wheels grew on dry land. Sixth, the hidden treasures in the earth all emerged. Seventh, the precious treasures in all repositories emitted great light. Eighth, wondrous garments of the devas descended spontaneously. Ninth, the myriad rivers and streams became calm and clear. Tenth, the wind ceased and clouds descended, and the sky became bright and pure. Eleventh, fragrant winds of sweet scent blew from the four directions, and fine rain moistened the earth to settle the flying dust. Twelfth, all illnesses in the country were completely healed. Thirteenth, within the country there was no palace or house that did not shine brightly, so that the light of lamps and candles was no longer needed. Fourteenth, the sun, moon, stars, and constellations halted and did not move. Fifteenth, the constellation Viśākhā descended and appeared in the human realm (named the Bo star in Chinese) to attend the birth of the prince. Sixteenth, the Brahmā kings held pure jeweled parasols, arrayed over the palace. Seventeenth, the seers and teachers of the eight directions came bearing treasures to offer. Eighteenth, heavenly foods of a hundred flavors appeared spontaneously before them. Nineteenth, countless jeweled vases were filled with amṛta. Twentieth, wondrous heavenly chariots arrived laden with treasures. Twenty-first, countless young white elephants with lotus flowers atop their heads stood arrayed before the hall. Twenty-second, heavenly dark-blue jeweled horses arrived spontaneously. Twenty-third, five hundred white lion kings came from the Snow Mountains, set aside their fierce nature, and with joy in their hearts stood arrayed at the city gates. Twenty-fourth, heavenly maidens made wondrous music in midair. Twenty-fifth, heavenly jade maidens holding peacock-feather whisks appeared upon the palace walls. Twenty-sixth, heavenly jade maidens each held golden vases filled with fragrant liquid, arrayed in midair. Twenty-seventh, devas sang verses in praise of the prince's virtues. Twenty-eighth, the hells rested, and poisonous pain ceased to operate. Twenty-ninth, poisonous vermin hid away, and evil ghosts developed good thoughts. Thirtieth, all who observed evil codes of discipline became momentary compassionate. Thirty-first, pregnant women in the country all gave birth to sons, and those with various illnesses were naturally healed. Thirty-second, all tree spirits transformed into human form and all came to pay homage and attend. Thirty-third, other kings each brought famous jewels and came together to submit as vassals. Thirty-fourth, none of the speech among all humans and devas was untimely. At that time, seeing these auspicious signs, the assembly of palace women rejoiced greatly and said to one another, "Now that the prince is born, there are such auspicious events! We pray only that he will live long without any sickness or suffering, and not cause us to feel great grief." Having spoken these words, they wrapped and embraced the prince in heavenly fine cotton and brought him to the queen. At that time, the Four Heavenly Kings respectfully followed in midair, Śakra, Lord of the Devas, held a parasol over him, and twenty-eight great spirit-kings guarded and protected him at the four corners of the grove.