釋迦譜 1.448

1.448

爾時菩薩。次觀諸天。見彼天子其身清淨。不受塵垢如真瑠璃。有大光明而目不瞬。或有居在須彌山頂。或復居在須彌四領。或復居在虛空之中。心常歡悅無不適事。奏天美樂以自娛樂。不識晝夜。四方諸趣無不絕妙。視東耽著彌歲忘轉。瞻西流湎經年不迴。乃至南北皆亦如是。飲食衣服應念即至。雖有如此適意之事。猶為欲火之所煎焦。又見彼天福盡之時。五死相現。一者頭上華萎。二者眼瞬。三者身上光滅。四者腋下汗出。五者自然離於本座。其諸眷屬見天子身五死相現心生戀慕。天子亦復自見己身有五死相。又見眷屬戀慕於己。當爾之時生大苦惱。菩薩既見彼諸天子有如此事。起大悲心而自思惟。此諸天子。本修少善得受天樂。果報將盡生大苦惱。既命終已捨彼天身。或有墜於三惡道中。本造善行為求樂報。而今所得少樂多苦。譬如饑人噉雜毒食。初雖為美終成大患。云何智者貪樂此也。色無色界諸天。見壽命長便謂常樂。既見變壞生大苦惱。即起邪見謂無因果。以此事故輪迴三塗。備受諸苦。菩薩以天眼力。觀察五道。起大悲心而自思惟。三界之中無有一樂。如是思惟至中夜盡。爾時菩薩。至第三夜觀眾生性。以何因緣而有老死。即知老死以生為本。若離於生則無老死。又復此生不從天生。不從自生。非無緣生從因緣生。因於欲有色有無色有業生。又觀三有業從何而生。即知三有業從四取生。又觀四取從何而生。即知四取從愛而生。又復觀愛從何而生。即便知愛從受而生。又復觀受從何而生。即便知受從觸而生。又復觀觸從何而生。即便知觸從六入生。又觀六入從何而生。即知六入從名色生。又觀名色從何而生。即知名色從識而生。又復觀識從何而生。即便知識從行而生。又復觀行從何而生。即便知行從無明生。若滅無明則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。如是逆順觀十二因緣。第三夜分破於無明。明相出時得智慧光。斷於習障成一切種智。爾時如來心自思惟。八正聖道是三世諸佛之所履行。趣般涅槃路。我今已踐。智慧通達無所罣礙。于時大地十八相動。遊霞飛塵皆悉澄淨。天鼓自然而發妙聲。香風徐起柔軟清涼。雜色瑞雲降甘露雨。園林華果榮不待時。又雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。金華銀華瑠璃等華。七寶蓮華繞菩提樹。滿三十六踰闍那。是時諸天作天妓樂。散華燒香歌唄讚歎。執天寶蓋及以幢幡。充塞虛空供養如來。龍神八部所設供養。亦復如是。當爾之時。一切眾生皆悉慈愛。無瞋害想歡喜踊躍。如見聖跡無怖畏情。其心調柔離憍慢意。亦無慳嫉諂誑之心。五淨居天離喜樂根。亦皆歡悅不能自勝。地獄苦痛暫得休息。生大歡喜。一切畜生相食噉者。無復惡心。餓鬼飽滿無饑渴想。世界之中幽瞑之處。日月威光所不能照而皆大明。其中眾生悉得相見。各作是言。此中云何忽有眾生。大聖法王出興於世。以大法光破非法暗。故令一切皆悉明朗。甘蔗先王棄國學道。得五通仙又行十善。得生天者皆乘神通。到菩提樹在虛空中。歡喜合掌而讚歎言。於我甘蔗種族之中。能斷諸漏成一切智。為世間眼甚為奇特。一切人天。莫不歡喜踊躍無量唯有魔王心猶憂愁。

At that time, the Bodhisattva next contemplated the devas. He saw that those devaputras had pure bodies, unaffected by dust and defilement like real lapis lazuli, having great luminescence, with unblinking eyes. Some resided atop Mount Sumeru; some resided on the four shoulders of Sumeru; some resided in the open sky. Their hearts were constantly joyful, with nothing displeasing. They played heavenly music to entertain themselves, not knowing day or night. In all four directions, all realms were extraordinarily marvelous. Looking eastward, they became engrossed and for years forgot to turn away; gazing westward, they were intoxicated and did not turn back for years; and it was likewise with the south and the north. Drink, food, and clothing arrived according to their thoughts. Although they had such pleasing matters, they were still scorched and consumed by the fire of desire. He also saw that when the heavenly beings' merits were exhausted, five signs of death appeared: first, the flowers on their heads withered; second, their eyes blinked; third, the light on their bodies was extinguished; fourth, sweat emerged from under their armpits; and fifth, they naturally fell away from their original seats. Their retinues, seeing the five signs of death appear on the devaputra's body, felt longing and attachment; the devaputra also saw for himself that his body had the five signs of death, and seeing his retinue longing for him, at that time experienced great suffering and distress. Having seen such matters regarding those devaputras, the Bodhisattva gave rise to great compassion and thought to himself: 'These devaputras formerly cultivated a little goodness and obtained the enjoyment of heavenly pleasures. As their karmic retribution is about to end, they experience great suffering and distress. Once their lives have ended, they discard those heavenly bodies, and some fall into the three bad destinies. Originally, they performed good actions seeking pleasurable retribution, but what they have obtained now is little pleasure and much suffering. It is like a starving person eating food mixed with poison: though sweet at first, it ultimately becomes a great disaster. How could a wise person crave and delight in this?' The devas of the form and formless realms, seeing their long lifespans, considered them permanent and pleasurable. Yet when they saw them change and deteriorate, they gave rise to great suffering and distress, and thereupon gave rise to wrong views, claiming that there is no cause and effect. Due to this matter, they transmigrate through the three pathways, undergoing all kinds of suffering. By the power of the divine eye, the Bodhisattva contemplated the five destinies, gave rise to great compassion, and thought to himself: 'Within the three realms, there is not a single pleasure.' Thus he contemplated until the end of the middle of the night. At that time, when it reached the third part of the night, the Bodhisattva contemplated the nature of sentient beings, [asking] by what cause and condition do aging and death exist? He immediately knew that aging and death take birth as their root; if freed from birth, then there is no aging and death. Furthermore, this birth does not arise from heaven, does not arise from self, and does not arise without conditions: it arises from causes and conditions. It arises through karmas of desire existence, form existence, and formless existence. He further contemplated from what the karma of the three existences arises: he immediately knew that the karma of the three existences arises from the four graspings. He further contemplated from what the four graspings arise: he immediately knew that the four graspings arise from craving. He further contemplated from what craving arises: he immediately knew that craving arises from feeling. He further contemplated from what feeling arises: he immediately knew that feeling arises from contact. He further contemplated from what contact arises: he immediately knew that contact arises from the six sense-bases. He further contemplated from what the six sense-bases arise: he immediately knew that the six sense-bases arise from name-and-form. He further contemplated from what name-and-form arises: he immediately knew that name-and-form arises from consciousness. He further contemplated from what consciousness arises: he immediately knew that consciousness arises from formations. He further contemplated from what formations arise: he immediately knew that formations arise from ignorance. If ignorance is extinguished, then formations are extinguished; when formations are extinguished, then consciousness is extinguished; when consciousness is extinguished, then name-and-form is extinguished; when name-and-form is extinguished, then the six sense-bases are extinguished; when the six sense-bases are extinguished, then contact is extinguished; when contact is extinguished, then feeling is extinguished; when feeling is extinguished, then craving is extinguished; when craving is extinguished, then grasping is extinguished; when grasping is extinguished, then existence is extinguished; when existence is extinguished, then birth is extinguished; when birth is extinguished, then aging, death, grief, lamentation, suffering, and distress are extinguished. Thus, in reverse and direct order, he contemplated the twelve links of dependent origination. In the third watch of the night, he shattered ignorance. At the appearance of the dawn, he attained the light of wisdom, severed the obstructions of habit, and accomplished sarvākārajñatā. At that time, the Tathāgata thought to himself: 'The Noble Eightfold Path is what all the Buddhas of the three periods of time have walked. As for the path leading to parinirvāṇa, I have now walked it, with wisdom thoroughly penetrated and without any obstruction.' At that time, the great earth shook in eighteen ways. Floating mists and flying dust were completely cleared and purified. Heavenly drums naturally emitted wondrous sounds. Fragrant breezes arose gently, soft and cool. Auspicious clouds of various colors rained down sweet dew. The flowers and fruits of the gardens and groves flourished without waiting for their season. There was also a rain of māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, mahāmañjūṣaka flowers, golden flowers, silver flowers, lapis lazuli flowers, and the like; seven-jeweled lotus flowers encircled the bodhi tree, filling thirty-six yojanas. At that time, the devas played heavenly music, scattered flowers, burned incense, sang praises and eulogies, and held heavenly jeweled canopies and banners, filling the open sky to make offerings to the Tathāgata. The offerings made by the nāgas, spirits, and the eight classes of beings were also like this. At that time, all sentient beings had benevolence and love toward each other, without thoughts of anger or harm; they leapt with great joy, as if seeing the tracks of a sage, free of fear. Their minds were tame and gentle, free of arrogance, and they also lacked minds of stinginess, jealousy, flattery, and deceit. The devas of the Five Pure Abodes, though detached from the faculties of joy and pleasure, were also joyful beyond control. The suffering of the hells temporarily ceased, and [the beings there] gave rise to great joy. All animals that prey on one another no longer had evil minds. The hungry ghosts were satisfied, free of thoughts of hunger and thirst. In the worlds, the places of gloom and darkness where the majestic light of the sun and moon could not illuminate all became brightly lit. The sentient beings therein could all see one another, and each said: 'How is it that sentient beings have suddenly appeared here?' The Great Sage, the Dharma King, had arisen in the world, using the great light of the Dharma to shatter the darkness of non-Dharma, thus causing everything to become bright and clear. The former kings of Ikṣvāku, who had renounced the state to practice the path, obtained the five supernatural powers of ṛṣis, and practiced the ten good actions, had been born in heaven; they all mounted their supernatural powers, went to the bodhi tree, and while in the open sky, joyfully joined their palms and praised him, saying: 'Within our Ikṣvāku clan, one has been able to sever all defilements, accomplish all-knowledge, and become the eye of the world—this is exceedingly marvelous!' Among all humans and devas, there was none who did not leap with immeasurable joy; only the Demon King's heart was still sorrowful.