釋迦譜 1.385

1.385

爾時白淨王心自思惟。阿私陀仙人居在香山。塗徑險絕非人能到。當以何方請求至此。時白淨王作此念時。阿私陀仙遙知其意。又復先見諸寄瑞相。深解菩薩為破生死故現受生。以神通力騰虛而來。到王宮門。時守門者入白王言。阿私陀仙人乘虛空來。今在門外。王聞歡喜。即勅令前。王至門上自奉迎之。既見仙人。恭敬禮拜而即問言。尊者既來住門不進。為守門者不聽前耶仙人答言。無見止者。既來相詣宜須先白王。便隨從入於後宮。敬請令坐而問訊言。尊者四大常安和不。仙人答言。蒙大王恩幸得安樂。時白淨王白仙人言。尊者今日能來下降。我等種族方大熾盛。從今已去日就吉祥。為是經過故來此耶。仙人答言。我在香山。見大光明諸奇特相。又知大王心之所念。以是因緣故來到此。我以神力乘虛而至。聞上諸天說。王太子必當得成一切種智。度脫天人。又王太子從右脇生墮於七寶蓮華之上。而行七步舉其右手而師子吼。我於天人之中。最尊最勝無量生死於今盡矣。此生利益一切天人。又復諸天圍繞恭敬。聞有如此大奇特事。快哉大王宜應欣慶。太子今者可得見不。即將仙人至太子所。王及夫人抱太子出欲禮仙人。時彼仙人尋止王曰。此是天人三界中尊。云何而令禮於我耶。時彼仙人即起合掌禮太子足。王及夫人白仙人言。唯願尊者為相太子。仙人言善。即便占相。具見相已。忽然悲泣不能自勝。王及夫人。見彼仙人悲泣流淚。舉身戰怖生大憂惱。如大波浪動於小船。問仙人言。我子初生具諸瑞相。有何不祥而悲泣耶。爾時仙人歔欷答言。大王太子相好具足。無有不祥。王又問言。願更為我占視。太子有長壽相不。得轉輪王位。王四天下不。我年既暮。欲以國土皆悉付之。當隱山林出家學道。所可志願唯在於此。尊者為觀必定果耶。爾時仙人又答王言。大王太子具三十二相。一者足下安平。立如奩底。二者足下千輻輞轉輪相具足。三者手足相指長勝於餘人。四者手足柔軟勝餘身分。五者足跟廣具足滿好。六者足指合縵網。勝於餘人。七者足趺高平。好與跟相稱。八者脚腨纖好。如伊泥延鹿王。九者平住兩手摩膝。十者陰藏相如象王馬王。十一者身縱廣等。如泥俱盧樹。十二者一一孔一毛生青色。柔軟右旋。十三者毛上向靡。青色柔軟右旋。十四者金色相其色微妙。勝閻浮檀金。十五者身光一丈。十六者皮薄細滑。不受塵垢。不停蚊蜹。十七者七處滿。兩足下。兩腋中。兩肩上。項中。皆滿字相分明。十八者兩腋下滿。如摩尼珠。十九者身如師子。二十者身廣端直。二十一者肩圓好。二十二者口四十齒。二十三者齒白齊密而根深。二十四者四牙最白而大。二十五者方頰車如師子。二十六者味中得上味。咽中二處津液流出。二十七者舌大軟薄。能覆面至耳髮際。二十八者梵音深遠。如迦陵頻伽聲。二十九者眼色如金精。三十者眼𥇒如牛王。三十一者眉間白毫相。軟白如兜羅綿。三十二者頂髻肉成。具有如此相好之身。若在家者。年一十九為轉輪聖王。若出家者。成一切種智。廣濟天人。然王太子必當學道。得成阿耨多羅三藐三菩提。不久當轉清淨法輪。利益天人開世間眼。我今年壽已百二十。不久命終生無想天。不覩佛興。不聞經法。故自悲耳。又問仙人。尊者向占言。有二種。一當作王。二成正覺。而今云何言。決定成一切種智。時仙人言。我相之法。若有眾生具三十二相。或生非處。文不明顯。此人必為轉輪聖王。若三十二相皆得其處。文復明顯。此人必成一切種智。我觀大王太子。諸相皆得其所。又極明顯。是以決定知成正覺。仙人為王說此語已。辭別而退。

At that time, King Śuddhodana thought to himself, 'The seer Asita dwells on Fragrant Mountain; the path is treacherous and impassable, beyond human reach. By what means can I invite him to come here?' While King Śuddhodana was having this thought, the seer Asita knew his intention from afar. Having also previously witnessed the miraculous signs, he deeply understood that the Bodhisattva had manifested birth in order to overcome birth-and-death. Using his supernatural power, he soared through the air and arrived at the gate of the royal palace. The gatekeeper entered and said to the king, 'The seer Asita has arrived riding through the empty sky and is now outside the gate.' Hearing this, the king rejoiced and ordered him brought forward, going to the gate himself to receive him. Seeing the seer, he paid homage with respect and asked, 'Having arrived, why did the Venerable One remain at the gate and not enter? Did the gatekeeper not allow you forward?' The seer answered, 'No one stopped me; having come to visit, it was proper to announce myself first.' The king then escorted him into the inner palace, respectfully invited him to sit, and inquired, 'Are the Venerable One's four elements constantly peaceful and harmonious?' The seer answered, 'Thanks to the Great King’s kindness, I am fortunate to be at ease.' King Śuddhodana then said to the seer, 'That the Venerable One could condescend to come today means our lineage will flourish greatly; from now on, it will become more auspicious by the day. Did you come here simply in passing?' The seer answered, 'While on Fragrant Mountain, I saw a great light and various extraordinary signs, and I also knew what was on the Great King’s mind. For these reasons, I have come here. Riding through the air with supernatural power, I arrived, having heard the devas above proclaim that the king’s prince will certainly attain sarvākārajñatā and deliver gods and humans. Furthermore, the king's prince was born from the right flank, descended onto a lotus of seven treasures, walked seven steps, raised his right hand, and made a lion's roar: "Among gods and humans, I am the most honored and supreme; my boundless births and deaths are now ended; this life will benefit all gods and humans." Moreover, the devas surrounded him with reverence. Hearing of such great and marvelous events, how joyful! The Great King should indeed celebrate. May the prince now be seen?' He then led the seer to the prince’s quarters. The king and queen carried the prince out, intending to have him pay respects to the seer. The seer immediately stopped the king, saying, 'This is the most honored one among gods and humans in the three realms; how could you make him pay respects to me?' The seer then arose, joined his palms, and bowed to the prince's feet. The king and queen said to the seer, 'We only wish that the Venerable One would read the prince's marks.' The seer agreed and immediately examined the marks. Having thoroughly observed the marks, he suddenly wept with sorrow, unable to control himself. Seeing the seer weeping and shedding tears, the king and queen trembled with fear throughout their bodies and gave rise to great distress, like a small boat shaken by great waves. They asked the seer, 'When our son was newly born, he was endowed with all auspicious signs. What ill omen is there that you weep in sorrow?' The seer sobbed and answered, 'The Great King’s prince is fully endowed with the marks of excellence; there is no ill omen.' The king asked again, 'Please examine him once more for me: does the prince have the marks of long life? Will he attain the position of a wheel-turning king and rule over the four continents? Since my years are advancing, I wish to entrust the entire realm to him, and then retire to the mountain forests to leave home and study the Way. My aspirations lie solely in this. Could the Venerable One observe whether this will definitely come to pass?' The seer answered the king again, saying, 'The Great King's prince is endowed with the thirty-two marks: First, his feet are level and flat, standing like the bottom of a box. Second, the soles of his feet are fully endowed with the wheel mark of a thousand spokes and rims. Third, the fingers and toes of his hands and feet are longer than those of other people. Fourth, his hands and feet are soft and tender, surpassing the rest of his limbs. Fifth, his heels are broad, full, and well-formed. Sixth, his toes have webbed membranes, surpassing other people. Seventh, the insteps of his feet are arched and level, well-proportioned with his heels. Eighth, his calves are slender and shapely, like those of the Aineya deer king. Ninth, standing upright, his hands reach past his knees to touch them. Tenth, his private organ is concealed, like that of an elephant king or horse king. Eleventh, his height and arm span are equal, like a nyagrodha tree. Twelfth, each pore grows a single hair of dark blue, soft and curling to the right. Thirteenth, his body hairs turn upwards, dark blue, soft, and curling to the right. Fourteenth, his body is golden in color, subtle and wondrous, surpassing Jāmbūnada gold. Fifteenth, the radiance of his body extends for one zhang. Sixteenth, his skin is thin, smooth, and delicate, unaffected by dust or dirt, and impervious to mosquitoes and gnats. Seventeenth, the seven places are full: the soles of both feet, both armpits, both shoulders, and the neck are all full and distinct with marks. Eighteenth, his two armpits are full, like maṇi pearls. Nineteenth, his upper body is like a lion. Twentieth, his body is broad, upright, and straight. Twenty-first, his shoulders are well-rounded. Twenty-second, his mouth has forty teeth. Twenty-third, his teeth are white, even, close-set, and deeply rooted. Twenty-fourth, his four canine teeth are exceptionally white and large. Twenty-fifth, his cheeks are broad and full like a lion's. Twenty-sixth, among tastes he obtains the supreme taste, with secretions flowing from two places in his throat. Twenty-seventh, his tongue is large, soft, and thin, able to cover his face up to his ears and hairline. Twenty-eighth, his Brahma-voice is deep and far-reaching, like the call of the kalaviṅka. Twenty-ninth, his eye color is like refined gold. Thirtieth, his eyelashes are like those of a bovine king. Thirty-first, between his eyebrows is a white curl mark, soft and white like cotton. Thirty-second, the crown of his head has a fleshy usnīsa. Endowed with a body of such marks of excellence: if he remains at home, at the age of nineteen he will become a wheel-turning sage king; if he leaves home, he will attain sarvākārajñatā and broadly deliver gods and humans. However, the king's prince will surely cultivate the Way, attain anuttarā-samyak-saṃbodhi, and soon turn the pure Wheel of the Dharma, benefiting gods and humans and opening the eye of the world. My lifespan has already reached one hundred and twenty years; before long, my life will end, and I will be reborn in the Heaven of Non-conception. I will not see the arising of the Buddha, nor hear the sutra Dharma; for this reason alone do I mourn.' The king asked the seer again, 'Earlier, the Venerable One’s divination stated that there were two possibilities: one, that he would become a king; two, that he would achieve complete awakening. Why do you now say that he will definitely achieve sarvākārajñatā?' The seer said, 'According to my method of physiognomy, if a sentient being possesses the thirty-two marks, but they appear in improper locations or the patterns are indistinct, this person will certainly become a wheel-turning sage king. If all thirty-two marks are properly situated and the patterns are distinct, this person will certainly achieve sarvākārajñatā. I observe that all the marks of the Great King's prince are properly situated and exceedingly distinct. Therefore, I know with certainty that he will achieve complete awakening.' Having spoken these words to the king, the seer took his leave and departed.