[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) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › 1.424 # 釋迦譜 1.424 釋迦譜 1.424 - **Language:** Classical Chinese ### [1.424](https://indike.org/pramana/in.bauddha.taisho.2040.1.424) 瑞應本起云。魔王不聽召三玉女。一名欲妃。二名悅彼。三名快觀。壞菩薩行。時三玉女皆被羅縠之衣服。天名香瓔珞珠璣。極為妖冶巧媚之辭。欲亂其意。菩薩心淨如瑠璃珠。不可得污。三女復曰。仁德至重諸天所敬。應有供養故天獻我。我等好潔年在上時。天女端正莫有殊我者。願得晨起夜寐供侍左右。菩薩答曰。汝宿有福受得天身。不惟無常而作妖媚。形體雖好而心不端。譬如畫瓶中盛臭毒。將以自壞有何等奇。福難久居婬惡不善。自亡其本。死即當墮三惡道中。受鳥獸身。欲脫致難。汝輩亂人正意非清淨種。革囊盛屎而來何為。去吾不用。其三玉女化成老母。不能自復。魔有三女。形容儀貌極端正。妖冶巧媚善能惑人。於天女中最為第一。熏以名香。佩好瓔珞。一名染欲。二名能悅人。三名可樂。三女俱前白其父言。不審今者何故憂愁。父即寫心而語女言。世間今有沙門瞿曇。身被法鎧。執自在弓。鏃智慧箭。欲伏眾生壞我境界。我若不如。眾生信彼。皆悉歸依。我土則空。是故愁耳。及未成道欲往摧挫壞其橋梁。於是魔王。手執強弓又持五箭。男女眷屬俱時往彼畢波羅樹下。見於牟尼寂然不動。欲度生死三有之海。爾時魔王左手執弓。右手調箭。語菩薩言。汝剎利種。死甚可畏何不速起。宜應修汝轉輪王業。捨出家法習於施會得生天樂。此道第一先聖所行。汝是剎利轉輪王種。而為乞士此非所應。今若不起但好安坐。勿捨本誓我試射汝。一放利箭。苦行仙人聞我箭聲。莫不驚怖昏迷失性。況汝瞿曇能堪此毒。汝若速起可得安全。魔說此語以怖菩薩。菩薩怡然而不驚不動。魔王即便挽弓放箭并進天女。菩薩爾時眼不視箭。箭停空中其鏃下向變成蓮華。時三天女白菩薩言。仁者至德人天所敬。應有供侍。我等今者年在盛時。天女端正無踰我者。天今遣我以相供給。晨昏寢臥願侍左右。菩薩答言。汝植小善得為天身。不念無常而作妖媚。形體雖美而心不端。婬惑不善死必當墮三惡道中。受鳥獸身免之甚難。汝等今者。欲亂定意非清淨心。今便可去吾不相須。時三天女變成老母。頭白面皺齒落垂涎。肉消骨立腹大如鼓。拄杖羸步不能自復。魔王既見如是堅固。心自思惟。我昔曾於雪山之中。射摩醯首羅。即便恐懼退其善心。而今不能動於瞿曇。既非此箭及我三女所能移轉。令生愛恚。當復更作他餘方便。即以軟語誘菩薩言。汝若不樂人間受樂。今者便可上昇天宮。我捨天位及五欲具。悉持與汝。菩薩答言。汝於先世修少施因。今故得為自在天王。此福有期要還下生。沈溺三塗出濟甚難。此為罪因非我所須。魔語菩薩。我之果報是汝所知。汝之果報誰復知者。菩薩答言。我之果報唯此地知。說此語已。于時大地六種震動。於是地神持七寶瓶滿中蓮華從地踊出。而語魔言。菩薩昔以頭目髓腦以施於人。所出之血浸潤大地。國城妻子象馬珍寶。而用布施不可稱計。為求無上正真之道。以是之故汝今不應惱亂菩薩。魔聞是已。心生怖懼身毛皆竪。時彼地神禮菩薩足。以華供養忽然不現。 > The Ruiying benqi jing says: The demon king would not listen and summoned three jade maidens—the first named Desiring Consort, the second named Pleasing Him, and the third named Delighting in Watching—to corrupt the bodhisattva's practice. At that time, the three jade maidens were all clothed in gossamer silks, draped with celestial famed incense and pearl necklaces, and used utmost coquettish, seductive, and flattering words, wishing to disturb his mind. The bodhisattva's mind was pure like a lapis lazuli gem, impossible to defile. The three women spoke again, saying: 'Benevolent one, your virtue is supreme and revered by gods and humans. You ought to receive offerings, and for this reason the heavens offer us. We are pure and lovely, in the prime of our youth, and among celestial maidens none surpass us. We wish to serve and attend upon you at your side, rising in the morning and resting at night.' The bodhisattva answered, saying: 'You have past merit whereby you attained celestial bodies, yet you do not contemplate impermanence and instead act coquettishly. Though your forms are fine, your minds are unwholesome. Like a painted vase filled with foul poison, destined to ruin yourselves, what excellence is there in this? Merit is difficult to retain long; lustful, evil, and unwholesome deeds naturally destroy their own basis. Upon death you shall fall into the three evil paths to take the bodies of birds and beasts, and escaping them will be exceedingly difficult. You wretches disturb people's right mind and are not of a pure seed. Coming here as leather sacks filled with dung—for what purpose? Depart, I have no use for you.' Those three jade maidens transformed into old women and were unable to restore themselves. > > The demon had three daughters. Their physical appearance and deportment were extremely upright and beautiful; they were seductive, clever, and skillful at bewitching others, the foremost among celestial maidens. Perfumed with famed incense and wearing fine necklaces, the first was named Stained with Desire, the second Capable of Pleasing Men, and the third Delightful. The three daughters together went before their father and addressed him, saying: 'We wonder, why are you so sorrowful now?' The father then opened his heart and spoke to his daughters, saying: 'In the world now there is the śramaṇa Gautama. His body is clad in the armor of the Dharma, he holds the bow of sovereignty, and he points the arrows of wisdom. He wishes to subdue sentient beings and destroy my realm. If I am not his equal, sentient beings will believe in him, all will take refuge in him, and my land will become empty. It is for this reason that I sorrow. Before he attains the Way, I wish to go crush him and break his bridge.' Thereupon the demon king, holding a strong bow in hand and bearing five arrows, went together with his male and female retinue to that place beneath the pippala tree. He saw the Muni, serene and unmoving, desiring to ferry beings across the ocean of birth and death, the three realms of existence. At that time the demon king held the bow in his left hand and adjusted the arrow with his right hand, speaking to the bodhisattva: 'You are of the kṣatriya lineage. Death is utterly terrifying—why do you not rise swiftly? You ought to cultivate your vocation as a wheel-turning king, abandon the way of the renunciant, practice sacrificial assemblies, and attain the joys of heaven. This path is the foremost, walked by the holy ones of old. You are of the lineage of kṣatriya wheel-turning kings, yet you become a mendicant—this is improper. If you do not rise now, just sit comfortably! Do not abandon your original vow, for I shall test shooting you! With one release of a sharp arrow, ascetic ṛṣis hearing the sound of my arrows are all terrified, faint, and lose their senses. How much less could you, Gautama, endure this venom? If you rise swiftly, you may attain safety.' The demon spoke these words to terrify the bodhisattva. The bodhisattva was cheerful and serene, neither alarmed nor moved. The demon king then drew his bow, released his arrow, and sent forward the celestial maidens. The bodhisattva at that time did not even look at the arrow; the arrow stopped in mid-air, its tip turning downward and transforming into a lotus flower. Then the three celestial maidens addressed the bodhisattva, saying: 'Benevolent one of supreme virtue, revered by humans and gods, you ought to have attendants. We are now in the prime of our youth, and among celestial maidens none surpass us. The heavens have now sent us to serve and provide for you. Morning and evening, waking and sleeping, we wish to attend upon your side.' The bodhisattva answered, saying: 'You planted slight goodness to attain celestial bodies, yet you do not reflect upon impermanence and instead act coquettishly. Though your bodies are beautiful, your minds are unwholesome. Through lustful delusion and unwholesomeness, upon death you will surely fall into the three evil paths; taking the bodies of birds and beasts, escaping them will be exceedingly difficult. You now wish to disturb my settled mind; this is not a pure mind. You may leave at once, I have no need for you.' Then the three celestial maidens transformed into old women: their hair white, faces wrinkled, teeth fallen out, and drooling; their flesh wasted away and bones protruding, their bellies swollen like drums; leaning on walking sticks and hobbling with feeble steps, unable to restore themselves. The demon king, having seen him so firm, thought to himself: 'Long ago in the Snow Mountains, I shot Maheśvara, and he immediately became terrified and fell back from his good mind. Yet now I cannot move Gautama. Since neither this arrow nor my three daughters can sway him to give rise to love or anger, I must employ other means.' He then coaxed the bodhisattva with gentle words, saying: 'If you do not delight in enjoying pleasures in the human realm, you may now ascend to the celestial palace. I shall renounce my heavenly rank and the implements of the five desires, and give them all to you.' The bodhisattva answered, saying: 'In a prior life you cultivated slight causes of giving, and for this reason you have now become the king of the Paranirmitavaśavartin heaven. This merit has an end, and you must inevitably fall back to be born below, sinking into the three paths, from which rescue is exceedingly difficult. This is a cause of transgression, not what I require.' The demon said to the bodhisattva: 'My retribution is known to you; but who knows your retribution?' The bodhisattva answered, saying: 'My retribution is known only to this earth.' Having spoken these words, the great earth shook in six ways. Thereupon an earth deity, holding a vase of the seven treasures filled with lotus flowers, welled up from the earth and said to the demon: 'In the past, the bodhisattva gave his head, eyes, marrow, and brain to others; the blood that poured forth soaked the great earth. Countries, cities, wives, children, elephants, horses, and precious jewels that he gave in generosity are beyond counting, all for the sake of seeking the unsurpassed, right and true Way. For this reason, you should not annoy and disturb the bodhisattva now.' When the demon heard this, terror arose in his heart, and the hairs on his body stood on end. At that time the earth deity bowed to the bodhisattva's feet, made offerings with flowers, and suddenly disappeared. > — English (machine translation) (machine translation) - [Previous: 1.423](https://indike.org/pramana/in.bauddha.taisho.2040.1.423) - [Next: 1.425](https://indike.org/pramana/in.bauddha.taisho.2040.1.425) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2040.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.1.424) — English, machine translation ## Linked texts (4) - [普曜經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lalitavistara*zh-dharmaraksa.6.8) — Classical Chinese - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.3.29) — Classical Chinese - [修行本起經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.nidana.caryanidanasutra*zh-zhudali.2.48) — Classical Chinese - [太子瑞應本起經](https://indike.org/pramana/in.bauddha.taisho.185.1.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.1.424](https://indike.org/pramana/in.bauddha.taisho.2040.1.424) · Pramāṇa