[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) › 1.445 # 釋迦譜 1.445 釋迦譜 1.445 - **Language:** Classical Chinese ### [1.445](https://indike.org/pramana/in.bauddha.taisho.2040.1.445) 爾時菩薩以慈心力。於二月七日夜降伏魔已放大光明。即便入定思惟真諦。於諸法中禪定自在。悉知過去所造善惡從此生彼。父母眷屬。貧富貴賤壽命長短。及名姓字皆悉明了。即於眾生起大悲心。而自念言。一切眾生無救濟者。輪迴五道不知出津。皆悉虛偽無有真實。而於其中橫生苦樂。作是思惟至中夜盡。瑞應本起云。是日初夜得一術闍。自知宿命無數劫已來精神所更展轉受身不可計數。皆識知之。至二夜時得二術闍。悉知眾生心中所念。善惡殃福生死所趣。至三夜時得三術闍。漏盡結解自知本昔久所習行四神足念精進定欲定意定戒定變化法。所欲如意不復用思。身能飛行。能分一身作百作千。至億萬無數復合為一。能徹入地石壁皆過。從一方現俯沒仰出。譬如水波能中出水履水行虛身不陷墜。坐臥空中如飛鳥翔。立能及天。手捫日月。涌身平立至梵自在。眼能徹視。耳能洞聽。意預知諸天人龍鬼神。蚑行蠕動之類。身行口意。言心所欲念。悉見聞知。諸有貪婬無貪婬者。有瞋恚無瞋恚者。有愚癡無愚癡者。有愛欲無愛欲者。有大志行無大志行者。有內外行無內外行者。有念善不念善者。有一心無一心者。有解脫意無解脫意者。一切悉知。菩薩觀天上人中。地獄畜生鬼神五道。先世父母兄弟妻子。中外姓字一一分別。一世十世百千億萬無數世事。至于之天地一劫崩壞。空荒之時。一劫始成人物興時。能知十劫百劫。至于千萬億無數劫中。內外姓字。衣食苦樂。壽命長短。死此生彼。展轉所趣。從上頭始諸所更身。生長老終形色好醜。賢愚苦樂一切三界。皆分別知。見人魂神。各自隨行生五道中。或墮地獄或墮畜生。或作鬼神或生天上。或入人形。有生豪貴富樂家者。有生卑鄙貧賤家者。知眾生惑五陰自蔽。一色像。二痛癢。三思想。四行作。五魂識。皆習五欲眼貪色。耳貪聲。鼻貪香。舌貪味。身貪細滑。為愛欲所牽。惑於財色。思望安樂。從是生諸惡本。從惡致苦。能斷愛習不隨婬心。大如毛髮受行八道。則終苦滅。譬如無薪亦復無火。是謂無為度世之道。菩薩自知已棄惡本。無婬怒癡生死已除。根種悉斷無餘栽糵。所作已成智慧已了。明星出時霍然大悟。得無上正真之道。為最正覺。得佛十八法。有十神力四無所畏。 > At that time, by the power of his loving-kindness, the Bodhisattva, having subdued Māra on the night of the seventh day of the second month, emitted great radiance. He then entered absorption and contemplated the true reality. Being sovereign in dhyāna-concentration among all dharmas, he knew completely all the good and evil performed in the past, births from this \[life\] into that, parents and relatives, poverty and wealth, high and low station, length of lifespan, and names and surnames, all with total clarity. Thereupon, he gave rise to great compassion for sentient beings and thought to himself: 'All sentient beings are without a savior; they transmigrate through the five paths without knowing the way of escape. All is illusory and false, devoid of reality, yet within it they perversely give rise to suffering and pleasure.' He engaged in such contemplation until the end of the middle of the night. > > The Ruiying benqi jing says: On that day, in the first watch of the night, he attained the first vijjā. He knew his own past lives—the innumerable kalpas through which his spirit had passed, successively receiving countlessly many bodies; he recognized and knew them all. When the second watch arrived, he attained the second vijjā. He completely knew the thoughts in the minds of sentient beings, their good and evil deeds, their calamities and blessings, and the destinies to which they were bound in birth and death. When the third watch arrived, he attained the third vijjā. His contaminants were exhausted and his fetters unloosed; he knew of himself the methods of transformation through the four bases of psychic power, mindfulness, vigor, concentration of desire, concentration of thought, and concentration of precepts that he had long practiced in the past. What he wished came to pass according to his will without further need of thought. His body could fly; he could divide his single body into a hundred, a thousand, or innumerable millions, and reunite them into one; he could penetrate the earth, pass through stone walls, appear from one direction, submerge diving down and emerge looking up—just like waves on water, he could emerge from within water, tread upon water, and walk in empty space without his body sinking or falling. He could sit and lie in midair like soaring birds in flight; standing, he could reach the heavens; with his hand, he stroked the sun and moon; surging upward, he stood level up to the Brahmā realm with total mastery. His eyes could see completely; his ears could hear thoroughly; his mind foresaw all devas, humans, dragons, ghosts, spirits, and creeping and wriggling creatures—their bodily actions, speech, and mental intentions; their words and what their minds desired and thought, he saw, heard, and knew them all. Those with lust and those without lust; those with anger and those without anger; those with delusion and those without delusion; those with craving and those without craving; those with great aspirations and practices and those without great aspirations and practices; those with internal and external practices and those without internal and external practices; those mindful of good and those not mindful of good; those with one-pointed mind and those without one-pointed mind; those with minds set on liberation and those without minds set on liberation—he knew them all. > > The Bodhisattva observed the five paths: heaven, humanity, hells, animals, and ghosts and spirits. The parents, brothers, wives, and children of their former lives, their internal and external surnames and names, he distinguished one by one. The events of one life, ten lives, a hundred, a thousand, ten thousand, a hundred million, and innumerable lifetimes; up to the collapse and destruction of the world across a kalpa into empty desolation, and the beginning of a kalpa's formation when living beings and objects arise—he was able to know across ten kalpas, a hundred kalpas, and even thousands of millions of innumerable kalpas. Their internal and external surnames and names, clothing and food, suffering and pleasure, length of lifespan, dying here and being born there, and the destinies to which they successively traveled; from the very beginning, all the bodies they had experienced, their birth, growth, old age, and end, the beauty and ugliness of their physical appearance, whether wise or foolish, their suffering and joy throughout the entire triple realm, he distinguished and knew them all. He saw the spirits of human beings, each following their own actions to be born into the five paths: some falling into hell, some falling among animals, some becoming ghosts and spirits, some being born in the heavens, or some entering human forms. There were those born into noble, wealthy, and joyous households, and those born into vile, poor, and lowly households. He knew that sentient beings, deluded by the five aggregates, obscure themselves: first, material form; second, sensation; third, conception; fourth, volition; fifth, consciousness. They all habituate themselves to the five desires: the eye craves sights, the ear craves sounds, the nose craves fragrances, the tongue craves flavors, and the body craves smooth touch. Dragged along by craving and desire, confused by wealth and sensual beauty, they hope for ease and pleasure. From this arise all roots of evil; from evil comes suffering. If one can sever habitual craving, not follow a lustful mind, and undertake the practice of the Eightfold Path even to the breadth of a hair, then in the end suffering will be extinguished—just as when there is no firewood, there is also no fire. This is called the unconditioned path of crossing over the world. > > The Bodhisattva knew of himself that he had already abandoned the roots of evil; free from lust, anger, and delusion, birth and death were already eliminated; the roots and seeds were entirely severed, leaving no sprouts or shoots. What was to be done had already been accomplished; his wisdom was already complete. When the morning star appeared, he had a sudden great awakening. He attained the unexcelled, correct, and true path, becoming the Most Perfectly Awakened One. He obtained the eighteen dharmas of a buddha, possessed the ten spiritual powers, and the four grounds of fearlessness. > — English (machine translation) (machine translation) - [Previous: 1.444](https://indike.org/pramana/in.bauddha.taisho.2040.1.444) - [Next: 1.446](https://indike.org/pramana/in.bauddha.taisho.2040.1.446) - [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.1.445) — English, machine translation ## Linked texts (4) - [普曜經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lalitavistara*zh-dharmaraksa.6.59) — Classical Chinese - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.3.34) — Classical Chinese - [修行本起經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.nidana.caryanidanasutra*zh-zhudali.2.61) — Classical Chinese - [太子瑞應本起經](https://indike.org/pramana/in.bauddha.taisho.185.2.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.1.445](https://indike.org/pramana/in.bauddha.taisho.2040.1.445) · Pramāṇa