釋迦譜 1.501

1.501

爾時頻婆娑羅王。及諸大眾聞優樓頻螺迦葉。說此偈言心大歡喜。於如來所深生敬信。決定得知如來必成一切種智。審知迦葉是。佛弟子。爾時諸天於虛空中。雨眾天華作妙妓樂。異口同音唱言善哉。優樓頻螺迦葉快說此偈。爾時世尊。知諸大眾心意決定。無復狐疑。又觀其根皆以成熟。即為說法。大王當知。此五陰身以識為本。因於識故而生意根。以意根故而生於色。而此色法生滅不住大王。若能如是觀者。則能於身善知無常。如此觀身不取身相。即能離我及於我所。若能觀色離我我所。即知色生便是苦生。若知色滅便是苦滅。若人能作如此觀者。是名為解脫。若人不能作斯觀者。是名為縛。法本無我及以我所。以倒想故橫計有我及以我所。無有實法。若能斷此倒惑想者。即是解脫。爾時頻婆娑羅王。心自思惟。若謂眾生言有我者。而名為縛。一切眾生皆悉無我。既無有我誰受來報。爾時世尊知彼心念。即語之言。一切眾生。所為善惡及受果報。皆非我造亦非我受。而今見有造作善惡。受果報者。大王。諦聽。當為王說。大王。但以情塵識合。於境生染累想滋繁。以是緣故馳流生死備受苦報。若於境無染。息其累想即得解脫。以情塵識三事因緣。共起善惡及受果報。更無別我。譬如鑽火。因手轉燧得有火生。然彼火性。不從手生及以燧出。亦復不離手及燧鑽。彼情塵識亦復如是。時頻婆娑羅王又自思惟。若以情塵識和合故。而有善惡受果報者。便為常合不應離絕。若不常合是即為斷。爾時世尊知王心念。即便答言。此情塵識不常不斷。何以故。合故不斷。離故不常。譬如緣於地水。因彼種子而生芽葉。種子既謝不得名常。生芽葉故不得名斷。離於斷常故名中道。三事因緣亦復如是。爾時頻婆娑羅王。聞此法已心開意解。於諸法中。遠塵離垢得法眼淨。八萬那由他婆羅門。大臣人民亦於諸法。遠塵離垢得法眼淨。九十六萬那由他諸天人。又於諸法。遠塵離垢得法眼淨。時頻婆娑羅王。即從座起頂禮佛足。合掌白佛快哉世尊。能捨轉輪聖王之位。出家學道成一切種智。我昔愚癡。欲留世尊臨治小國。今觀慈顏又聞正法。方懷慚愧追悔昔過。唯願世尊。以大慈悲受我懺悔。我於昔日白世尊言。若得道時願先度我。今日始蒙宿願成遂。荷世尊恩。得履道跡。我從今日。供養世尊。及比丘僧。當令四事不使有乏。唯願世尊住於竹園。令摩竭提國長夜獲安。佛即答言。善哉大王。乃能捨於三不堅法。求三堅報。當令王願得滿足也。時頻婆娑羅王。知佛受請住竹園已。頂禮佛足辭退而去。普曜經云。大臣賀王。前時諸王悉不見佛。今獨王見。宿福祿厚故乃爾耳。王益欣踊亦賀諸臣。卿等大德值是聖尊。王還宮中勅宮夫人。婇女大小及國吏民。歲三月六齋守禁法施戒博聞。王適歸宮。時天帝釋將八萬天。散華佛上歸命作禮而去。言南無佛。尋皆悉度。得法眼淨。

At that time, King Bimbisāra and the great assembly, hearing Uruvilvā-Kāśyapa recite this verse, rejoiced greatly in their hearts and gave rise to deep reverence and faith in the Tathāgata. They knew with certainty that the Tathāgata had attained sarvākārajñatā, and truly recognized that Kāśyapa was the Buddha's disciple. At that time, the gods in the air rained down various heavenly flowers and played wondrous celestial music, proclaiming with one voice: "Excellent! Uruvilvā-Kāśyapa has spoken this verse splendidly!" At that time, the World-Honoured One, knowing that the minds of the great assembly had become settled and free of doubt, and observing that their faculties were mature, expounded the Dharma for them: "Great King, you should know that this body of the five aggregates takes consciousness as its foundation. Dependent on consciousness, the mental faculty arises; dependent on the mental faculty, form arises; and this phenomenon of form arises and ceases without abiding. Great King, if one can contemplate in this manner, one can thoroughly understand impermanence in the body. Contemplating the body in this way without grasping at the bodily characteristics, one is able to be free from self and from what belongs to a self. If one can contemplate form as free from self and what belongs to a self, one understands that the arising of form is the arising of suffering, and that the cessation of form is the cessation of suffering. If someone can practice this contemplation, it is called liberation; if someone cannot practice this contemplation, it is called bondage. Phenomena are originally devoid of a self and what belongs to a self; through inverted thoughts, one falsely presumes the existence of a self and what belongs to a self, where no real entity exists. If one can sever these inverted, deluded thoughts, that is liberation." At that time, King Bimbisāra thought to himself: "If asserting that sentient beings have a self is called bondage, and all sentient beings are devoid of a self, since there is no self, who experiences future retribution?" At that time, the World-Honoured One, knowing his thought, said to him: "All that sentient beings do—good and evil—and the retribution they experience, are not created by a self, nor are they experienced by a self. Yet now one sees the creation of good and evil and the experience of karmic retribution. Great King, listen attentively; I will explain it for you. Great King, it is solely through the conjunction of the sense faculties, sense objects, and consciousness that defilement arises toward objects, and entangled thoughts multiply. Because of this, one wanders through birth and death, fully undergoing suffering retribution. If one is undefiled toward objects and calms one's entangled thoughts, one attains liberation. It is solely through the causal conditions of these three things—faculties, objects, and consciousness—that good and evil arise together, and retribution is experienced; there is no separate self. For example, when drilling for fire, fire is produced dependent on the hands turning the fire-drill. Yet the nature of that fire does not arise from the hands, nor does it emerge from the drill, nor is it separate from the hands and the drill. The faculties, objects, and consciousness are also like this." Then King Bimbisāra thought again to himself: "If good and evil and the experience of retribution exist because of the combination of faculties, objects, and consciousness, then this combination would be permanent and should never be broken. If it is not permanently combined, then it would be annihilated." At that time, the World-Honoured One, knowing the king's thought, answered him: "These faculties, objects, and consciousness are neither permanent nor annihilated. Why? Because they combine, there is no annihilation; because they separate, there is no permanence. For example, dependent on earth and water and caused by a seed, sprouts and leaves arise. Since the seed perishes, it cannot be called permanent; since sprouts and leaves arise, it cannot be called annihilated. Being free from annihilation and permanence, it is called the Middle Way. The causal conditions of the three things are also like this." At that time, King Bimbisāra, having heard this Dharma, experienced an opening of mind and comprehension. In the midst of all phenomena, he left behind dust and defilement, attaining the purity of the Dharma-eye. Eighty thousand nayutas of brahmins, ministers, and common people also, in the midst of all phenomena, left behind dust and defilement, attaining the purity of the Dharma-eye. Ninety-six myriad nayutas of gods and humans also, in the midst of all phenomena, left behind dust and defilement, attaining the purity of the Dharma-eye. Then King Bimbisāra rose from his seat, bowed his head to the Buddha's feet, joined his palms, and addressed the Buddha: "How magnificent, World-Honoured One! You were able to renounce the station of a wheel-turning sage king, go forth from home, study the path, and attain sarvākārajñatā. Formerly I was foolish, wishing to detain the World-Honoured One to govern a small kingdom. Now, beholding your compassionate countenance and hearing the correct Dharma, I feel ashamed and regret my former fault. May the World-Honoured One, out of great compassion, accept my confession. In former days, I addressed the World-Honoured One, saying: 'When you attain the path, may you deliver me first.' Today I have finally received the fulfillment of my past vow; indebted to the World-Honoured One's grace, I have set foot upon the path. From this day forward, I will make offerings to the World-Honoured One and the bhikṣu-saṅgha, ensuring that the four requisites will never be lacking. I only pray that the World-Honoured One will dwell in the Bamboo Grove, so that the country of Magadha may obtain lasting peace throughout the long night." The Buddha answered: "Excellent, Great King! You are able to renounce three unstable things to seek three stable retributions. Your wish shall be fulfilled." When King Bimbisāra knew that the Buddha had accepted the invitation to stay in the Bamboo Grove, he bowed his head to the Buddha's feet, took his leave, and departed. The Puyong jing says: The ministers congratulated the king: "None of the former kings ever saw a Buddha; only you, the king, have seen one now. This is because your past merit and blessings are vast." The king rejoiced all the more, and also congratulated his ministers: "Noble sirs, you have met this Holy Honoured One!" The king returned to his palace and commanded his queen, the court ladies, great and small, and the officials and commoners of the realm to observe the three months of fasting and the six days of purification each year, keeping the precepts, giving alms, and gaining wide learning. Just as the king returned to the palace, Śakra, Lord of the Gods, leading eighty thousand gods, scattered flowers over the Buddha, took refuge, bowed, and departed, saying: "Namo Buddhāya." Soon all of them were delivered, attaining the purity of the Dharma-eye.