釋迦譜 1.423

1.423

於是菩薩即自思惟。過去諸佛以何為座成無上道。即便自知以草為座。釋提桓因化為凡人執淨軟草。菩薩問言汝名何等。答名吉祥。菩薩聞之心大歡喜。我破不吉以成吉祥。菩薩又言。汝手中草此可得不。於是吉祥。即便授草以與菩薩。因發願言。菩薩道成願先度我。菩薩受已敷以為座。而於草上結跏趺坐。如過去佛所坐之法。而自誓言。不成正覺不起此座。我亦如是。發此誓時。天龍鬼神皆悉歡喜。清涼好風從四方來。禽獸息響樹不鳴條。遊雲飛塵皆悉澄淨。知是菩薩必成道相。觀佛三昧經云。適施草坐地則大動。諸天化作八萬佛樹師子之座。或有佛樹。高八千里。或四千里。一一天子各自念言。菩薩坐我座上不在餘座。其下劣眾生本薄福者。見於菩薩身坐草蓐。菩薩坐已。計魔波旬最為豪尊。今吾當成無上正覺。當感令到而降伏爾。乃發起三界眾生。受胎經云。坐閻浮樹下四十八日。觀樹思惟感動天地。六反震動演大光明。覆蔽魔宮。爾時波旬臥寐。夢中見三十二變。宮殿闇冥。宮殿污泥。入於邪徑。池水枯竭。樂器破壞。閱叉厭鬼頭皆墮地。諸天捨去不從其教（凡三十二夢文多不載）從夢而起恐怖毛竪。召會大臣及諸兵眾。說夢所見。以何方便而往伏之。并召千子。其五百子導師等信樂菩薩。其五百子惡目等隨魔所教。魔王憒亂告其四女。一名欲妃。二名悅彼。三名快觀。四名見從。汝往詣彼亂其淨行。女詣菩薩綺語作姿。三十有二姿。上下脣口嫈嫇細視。現其髀脚露其手臂。作鳧雁鴛鴦哀鸞之聲（凡三十二態文多不載）魔女善學女幻迷惑之業。而自言曰。我等年在盛時。天女端正莫踰我者。願得晨起夜寐。供事左右。菩薩答曰。汝有宿福受得天身。形體雖好而心不端。革囊盛臭而來何為。去吾不用。其魔王女化成老母。不能自復即還魔所。觀佛三昧經云。魔有三女。長名悅彼。中名喜心。小名多媚。而白父言。我能往亂願父莫愁。即自莊飾。過踰魔后百千萬倍。盻目作姿現諸妖冶。禮敬菩薩旋繞七匝。白菩薩言。太子生時萬神侍御。何棄天位來此樹下。我是天女六天無雙。今以微身奉上太子。我等善能調身按摩。今欲親近坐樹疲極。宜須偃息服食甘露。即以寶器獻天甘味。太子寂然身心不動。以白毫擬令天之三女自見身內濃囊涕唾九孔根本生熟二藏迴伏宛轉。蛹生諸蟲有八千戶。走入小腸。張口上向。唼食諸藏。髓脈生蟲。細於秋毫。數甚眾多。其女見此。遂便嘔吐。即自見身左生蛇頭右生狐頭中首狗頭。背負老母。抱死小兒。諸女驚號却行而去低頭視臍自見女形醜狀鄙穢。復有諸蟲如手釧形團欒相持。而有眾口。口生五毒。唼食女根。諸女見已。心極酸苦。如箭入心。匍匐而去。吁嗟歎息至魔王所。魔王大怒。遍勅六天并諸八部往瞿曇所。是時諸鬼猶如雲起。或有諸鬼。首如牛頭。頭四十耳。耳生鐵箭。火焰上起。復有諸鬼。首如狐頭。有十千眼。聲如霹靂。曠野鬼神。大將軍等。一頸六頭。胸有六面。膝頭兩面。體毛如箭。奮身射人。張眼爛赤。血出流下。疾走而到。魔告諸鬼。瞿曇善人或能知呪。當興四兵。化作四兵。列狀如林甚可怖畏。直從空下至道樹邊。魔復更念。此眾或不能降伏瞿曇。復脫寶冠擬地。當閻羅王宮上。告勅諸鬼。汝等獄卒及閻羅王。阿鼻地獄刀輪劍戟火車爐炭。一切都舉向閻浮提。魔王震吼勅諸兵眾。速害瞿曇。上震大雷雨熱鐵丸。刀輪武器交橫空中。然其火箭不近菩薩。是時菩薩徐舉眉間毫擬阿鼻地獄。令罪人見白毫流水。注如車軸大火暫滅。自憶前世所作諸罪。心得清涼稱南無佛。以是因緣受罪畢訖直生人中。魔見是相。憔悴愁惱忽然還宮。白毫直至六天。見白毫孔諸寶蓮華。過去七佛在其華上。如是白毫上至無色。遍照一切如玻瓈鏡。八萬四千天女視波旬身狀如焦木。但瞻菩薩白毫相光。無數天子天女皆發無上菩提道意。時魔王自前與佛相難。菩薩以智慧力。伸手按地應時地動。魔與官屬顛倒而墮。已降魔怨成正真覺。爾時菩薩在於樹下。發大誓言。時天龍八部皆悉歡喜。於虛空中踊躍讚歎。時第六天魔王宮殿自然動搖。於是魔王心大懊惱。精神躁擾聲味不御。而自念言。沙門瞿曇今在樹下。捨於五欲端坐思惟。不久當成正覺之道其道若成廣度一切超越我境。及道未成往壞亂之。爾時魔子薩陀。見父慘悴而往白言。不審父王何故憂慼。魔王答言。沙門瞿曇今坐樹下。其道將成超越於我。今欲壞之。魔子即便前諫父言。菩薩清淨超出三界。神通智慧無不明了。天龍八部咸共稱讚。此非父王所能摧屈。不煩造惡。自招禍咎。

Thereupon, the Bodhisattva contemplated to himself: 'On what kind of seat did the past Buddhas attain the unexcelled Path?' He at once knew himself that it was on a seat made of grass. Śakra Devānām Indra transformed himself into an ordinary man holding pure and soft grass. The Bodhisattva asked him: 'What is your name?' He replied: 'My name is Svastika.' When the Bodhisattva heard this, his heart was filled with great joy: 'I shall destroy the inauspicious to accomplish the auspicious.' The Bodhisattva further said: 'May I obtain the grass in your hands?' Thereupon, Svastika handed the grass to the Bodhisattva, and made a vow, saying: 'When the Bodhisattva's Path is accomplished, may you first liberate me.' The Bodhisattva accepted it, spread it out as a seat, and sat down cross-legged upon the grass, according to the sitting posture of the Buddhas of the past, and took a vow himself: 'If I do not achieve complete awakening, I will not rise from this seat.' [The text adds:] 'I shall do likewise.' When he made this vow, the devas, nāgas, ghosts, and spirits were all joyful. A cool and pleasant wind blew from the four directions. Birds and beasts ceased their cries, and the trees did not rustle their branches. The drifting clouds and airborne dust all settled and became clear. They knew that these were omens that the Bodhisattva was sure to attain the Path. The Sūtra on the Samādhi of Contemplating the Buddha says: 'As soon as the grass was laid out as a seat, the earth shook greatly. The devas transformed themselves into eighty thousand Buddha-tree lion thrones. Some Buddha-trees were eight thousand li high, and some were four thousand li high. Each of the devaputras thought to himself: "The Bodhisattva is sitting upon my seat and not upon any other seat." But the base sentient beings who originally had meager merit saw the Bodhisattva's body sitting upon a grass mat.' After the Bodhisattva sat down, he considered: 'Māra Pāpīyān is the most arrogant and haughty. Now that I am about to attain unexcelled complete awakening, I should move him to come so that I may subjugate him.' He then stirred up the sentient beings of the three realms. The Sūtra on Entering the Womb says: 'He sat beneath the jambu tree for forty-eight days, contemplating the tree and moving heaven and earth. The earth trembled in six ways, and emitted great light, overshadowing the palace of Māra.' At that time, while Pāpīyān was asleep, in a dream he saw thirty-two transformations: his palaces were dark and gloomy; his palaces were covered in mud; he entered into a wrong path; the water in his ponds dried up; his musical instruments were broken and destroyed; the heads of the yakṣas and the torments of the spirits all fell to the ground; and the devas abandoned him and did not follow his commands (there are thirty-two dreams in all, but because the text is extensive, they are not recorded here). Waking from the dream in terror with his hair standing on end, he summoned his ministers and soldiers, told them what he had seen in his dream, and asked by what expedient means they could go and subdue him. He also summoned his one thousand sons. His five hundred sons, led by the Guide and others, had faith in and delighted in the Bodhisattva; his other five hundred sons, led by Evil Eyes and others, followed Māra's commands. In confusion and distress, the Demon King spoke to his four daughters: the first was named Desire Consort, the second Delighting Him, the third Pleasant Sight, and the fourth Followed by Sight. 'Go to him and disrupt his pure conduct.' The daughters went to the Bodhisattva, speaking seductive words and making seductive postures, thirty-two postures in all: puckering their upper and lower lips, casting sidelong glances, revealing their thighs and legs, baring their arms, and making the cries of mallards, geese, mandarin ducks, and mournful phoenixes (there are thirty-two attitudes in all, but because the text is extensive, they are not recorded here). Māra's daughters were skilled in the arts of feminine illusions and bewitchment, and they said: 'We are in the prime of our youth, and among heavenly maidens none surpass us in beauty. We wish to rise early and retire late to attend and serve at your side.' The Bodhisattva replied: 'You have past merit, through which you received heavenly bodies. Although your physical forms are fine, your minds are not upright. You are leather bags filled with foulness—why have you come? Begone, I have no use for you.' The daughters of the Demon King were transformed into old crones; unable to restore themselves, they returned to Māra's place. The Sūtra on the Samādhi of Contemplating the Buddha says: 'Māra had three daughters; the eldest was named Delighting Him, the middle one Joyful Mind, and the youngest Full of Allure. They said to their father: "We can go and disrupt him; please do not worry, Father." They immediately adorned themselves, surpassing Māra's queen a hundred thousand myriad times. Casting glances and striking poses, they displayed all kinds of enchantments. They paid homage to the Bodhisattva, circled him seven times, and addressed the Bodhisattva, saying: "When the prince was born, ten thousand spirits attended him; why abandon the heavenly throne to come beneath this tree? We are heavenly maidens, peerless in the six heavens. We now offer our humble bodies to the prince. We are skilled in massaging and pampering the body. We now wish to draw near; you must be exhausted from sitting beneath the tree, so you should rest and partake of amṛta." They then offered heavenly sweet flavors in precious vessels. The prince remained calm and silent, his body and mind unmoved. Directing his white curl, he caused the three heavenly daughters to see within their own bodies sacks of pus, nasal mucus, saliva, the root of the nine orifices, the stomach and the bowels folding and winding, and eight thousand families of pupating worms running into the small intestines with their mouths open upward, gnawing at their viscera; in the bone marrow and vessels were born worms finer than autumn down, extremely numerous. When the women saw this, they immediately vomited. They then saw their own bodies: on the left grew a snake's head, on the right grew a fox's head, and in the center was a dog's head; on their backs they carried an old crone, and in their arms they held a dead child. The women cried out in alarm and backed away; lowering their heads to look at their navels, they saw their own female forms as hideous, base, and foul. There were also worms in the shape of bracelets, entwined together in a ring, possessing many mouths; from their mouths were born five poisons, gnawing at their female organs. When the women saw this, their hearts were extremely grieved and distressed, as if an arrow had pierced their hearts; they crawled away, sighing and lamenting, and returned to the Demon King. The Demon King was furious. He commanded all the six heavens and the eight classes of beings to go to Gautama's place. At that time, all the spirits arose like clouds. Some spirits had heads like ox heads with forty ears, from which iron arrows sprouted and flames rose upward. Some spirits had heads like fox heads with ten thousand eyes, their voices sounding like thunderclaps. The wild ghost-spirits and great generals had six heads on one neck, six faces on their chests, two faces on their knees, and body hair like arrows, which they shook off to shoot at people; their wide-open eyes were bloodshot and raw, dripping with blood, and they ran forward swiftly. Māra told the spirits: "Gautama is a virtuous man and may know spells. We should deploy the four divisions of the army." They transformed themselves into the four divisions of an army, lined up like a forest, extremely terrifying, descending straight from the sky to the side of the bodhi tree. Māra further thought: "This host may not be able to subdue Gautama." He took off his jeweled crown again and aimed it at the ground, hovering directly over the palace of King Yama. He ordered the spirits: "You hell-wardens and King Yama, bring all the wheel of knives, swords, halberds, fire-chariots, and blazing coals of the Avīci Hell up to Jambudvīpa!" The Demon King roared like thunder, ordering his troops: "Quickly kill Gautama!" From above, great thunder roared, raining hot iron balls, and wheels of knives and weapons crossed back and forth in the sky; yet the flaming arrows did not come near the Bodhisattva. At that time, the Bodhisattva slowly raised his white curl between his eyebrows and directed it toward the Avīci Hell, causing the sinners to see a stream of water from the white curl, pouring like chariot axles, so that the great fires were temporarily extinguished. Remembering their past sins, their minds became pure and cool, and they recited "Namo Buddhāya." Through this cause and condition, their punishment came to an end, and they were reborn directly among humans. Seeing this omen, Māra grew emaciated, sorrowful, and distressed, and suddenly returned to his palace. The white curl reached straight to the six heavens, where inside the pore of the white curl, precious lotus flowers were seen, with the past seven Buddhas upon the flowers. In this way, the white curl reached up to the Formless Realm, illuminating everything like a crystal mirror. The eighty-four thousand heavenly maidens looked upon Pāpīyān's body, which was like charred wood; they only gazed upon the light of the Bodhisattva's white curl mark. Countless devaputras and devakanyās all generated the thought of unexcelled bodhi. At that time, the Demon King came forward in person to debate with the Buddha. By the power of his wisdom, the Bodhisattva stretched forth his hand and pressed the earth; immediately the earth shook. Māra and his retinue tumbled and fell upside down. Having subdued the demon enemy, he accomplished complete, true awakening. At that time, when the Bodhisattva made his great vow beneath the tree, the devas, nāgas, and eight classes of beings were all joyful, leaping and praising him in the sky. At that time, the palace of the Demon King of the sixth heaven shook spontaneously. Thereupon, the Demon King was greatly distraught, his spirit agitated, and he could not enjoy sounds or flavors. He thought to himself: "The śramaṇa Gautama is now beneath the tree, abandoning the five desires and sitting upright in contemplation. Before long, he will accomplish the Path of complete awakening. If his Path is accomplished, he will broadly liberate all and transcend my domain. Before his Path is accomplished, I should go and destroy it." At that time, Māra's son Sārtha saw his father gloomy and emaciated, and went to ask him: "I wonder why my royal father is sorrowful?" The Demon King replied: "The śramaṇa Gautama is now sitting beneath the tree; his Path is about to be accomplished, and he will surpass me. Now I wish to destroy him." Māra's son then stepped forward to remonstrate with his father, saying: "The Bodhisattva is pure and transcends the three realms. His spiritual powers and wisdom are thoroughly clear. The devas, nāgas, and eight classes of beings all praise him together. This is not someone whom my royal father can subjugate. Do not trouble yourself to commit evil and bring disaster upon yourself."