釋迦譜 4.9

4.9

爾時世尊於晨朝時。從其面門放種種光。遍照三千大千佛之世界。乃至十方六趣眾生。遇斯光者。罪垢煩惱一切消除。是諸眾生見聞是已。心大憂惱同時舉聲悲號啼哭。爾時大地諸山大海皆悉震動。時諸眾生共相謂言。當共疾往詣拘尸城。勸請如來莫般涅槃。住世一劫若減一劫。諸大弟子尊者摩訶迦旃延等。遇佛光者。其身戰掉不能自持。發聲大叫生種種苦惱。復有八十百千諸比丘。皆阿羅漢如大龍王。復有六十億比丘尼。亦是大阿羅漢。各於晨朝日初出時舉身毛竪遍體血現。如波羅奢花。涕泣盈目生大苦惱。疾至佛所稽首佛足。繞百千匝却坐一面。復有一恒河沙菩薩摩訶薩。位階十地日初出時遇佛光明。遍體血現涕泣盈目。疾至佛所稽首佛足。繞百千匝却坐一面。復有二恒河沙諸優婆塞。三恒河沙優婆夷。四恒河沙毘舍離城諸離車等。五恒河沙大臣長者。復有閻浮提內所有諸王。復有七恒河沙諸王夫人。唯除阿闍世王夫人。所設供養七倍於前。復有八恒河沙諸天女等。九恒河沙諸龍王等。十恒河沙諸鬼神王。所設供具倍於諸龍。復有二十恒河沙金翅鳥王。三十恒河沙乾闥婆王。四十恒河沙緊那羅王。五十恒河沙摩睺羅伽王。六十恒河沙阿修羅王。七十恒河沙阿那婆王。八十恒河沙羅剎王。更不食人其形醜陋。以佛神力皆悉端正。復有九十恒河沙樹林神王。千恒河沙持呪王。一億恒河沙貪色鬼魅。百億恒河沙天諸婇女。千億恒河沙地諸鬼王。十萬億恒河沙諸天王。及四天王等。復有十萬億恒河沙。四方風神吹諸樹上。時非時花散雙樹間。十萬億恒河沙主雲雨神。皆作是念。如來涅槃焚身之時。我當注雨令火時滅。復有二十恒河沙大香象王。拔取諸妙蓮花來至佛所。二十恒河沙師子獸王。持諸花果來至佛所。二十恒河沙諸飛鳥王。鳧雁鴛鴦孔雀迦陵頻伽鳥耆婆鳥。持諸花果稽首佛足。二十恒河沙水牛王。往至佛所出妙香乳。其乳流滿拘尸城。所有溝坑。色香美味悉皆具足二十恒河沙四天下中諸神仙人持諸香花甘果。稽首佛足閻浮提中一切蜂王。持種種花來詣佛所。復有無量世界中間。及閻浮提所有諸山神。四大海神及諸河神。有大威德。所設供養倍勝於前。以詹婆花散熙連河。稽首佛足却住一面。爾時拘尸城。娑羅林變白猶如白鵠。於虛空中自然而有七寶堂閣。彫文刻鏤。流泉浴池上妙蓮花。亦如忉利歡喜之園。是諸天人阿修羅等。咸覩如來涅槃之相。皆悉悲感。時四天王及三十三天。乃至第六天所設供養。展轉勝前。大梵天王及餘梵眾。放身光明遍四天下。欲界人天日月光明悉不復現。持諸寶幢幡極短者。懸於梵宮。到娑羅樹間。稽首佛足白言。唯願如來哀受我等最後供養。如來知時默然不受。爾時毘摩質多阿修羅王。與無量大眷屬俱。身諸光明勝於梵天。持諸寶幢其蓋小者。覆千世界。上妙甘饍來詣佛所欲界魔王波旬。與其眷屬諸天婇女。阿僧祇眾。開地獄門施諸清淨水。因而告曰。汝等今者無所能為。唯當專念如來。當令汝等長夜獲安。時魔波旬於地獄中。悉除刀劍無量苦毒。熾然炎火注雨滅之。以佛神力復令諸眷屬。皆捨刀劍弓弩矛銏長鉤。鬪輪羂索所持供養。倍勝一切人天所設。其蓋小者覆中千界。來至佛所稽首佛足。唯願如來哀受我等最後供養。如是三請皆亦不受。時魔波旬不果所願。心懷愁惱却住一面。爾時大自在天王。與其眷屬無量無邊。及諸天眾所設供具。悉覆梵釋。人天八部所有供具。梵釋所設猶如聚墨。在珂貝邊悉不復現。寶蓋小者能覆三千大千世界。來詣佛所稽首佛足。繞無數匝。爾時東方去此。無數阿僧祇恒河沙微塵世界。彼有佛土名意樂美音。佛號虛空等如來十號具足。爾時彼佛告第一大弟子言。汝今宜往西方娑婆世界釋迦牟尼如來。彼佛不久當般涅槃。汝可持此世界香飯。奉獻彼佛。世尊食已入般涅槃。爾時無邊身菩薩。即受佛教稽首佛足發彼國來。應時此間三千大千世界。大地六種震動。梵釋四王魔王波旬。摩醯首羅。見是地動。舉身毛竪喉舌枯燥。驚怖戰慄各欲四散。自見其身無復光明。是時文殊師利即從坐起。告諸大眾。汝等勿懼。東方去此。無量阿僧祇恒河沙微塵等世界。有佛號虛空等如來。十號具足。彼有菩薩。名無邊身與無量菩薩。欲來至此供養如來。以彼菩薩威德力故。令汝身光悉不復現。爾時大眾悉遙見彼佛。如明鏡中自觀己身。見無邊身菩薩一一毛孔。各各出生一大蓮花。各有七萬八千城邑。七寶雜廁。是中眾生不聞餘名。純聞無上大乘之聲。書持讀誦大乘經典。一切大眾悉皆得見。無邊身菩薩。身大無邊量同虛空。唯除諸佛餘無能見。身量邊際。時無邊身菩薩稽首佛足。合掌白言。世尊。唯願哀愍受我等食。如來知時默然不受。南西北方諸佛世界。亦有無量無邊身菩薩。所持供養倍勝於前。時娑羅樹吉祥福地。縱廣三十二由旬。大眾充滿間無空缺。爾時四方無邊身菩薩。及其眷屬所坐之處。或如錐頭鍼鋒。十方如微塵世界。諸大菩薩悉來集會。唯除尊者摩訶迦葉阿難二眾。阿闍世王及其眷屬。乃至毒蛇視能殺人。蛣蜣蝮蝎及十六種行惡業者。悉皆來集。陀那婆神阿修羅等。悉捨惡念皆生慈心。除一闡提。爾時三千大千世界。以佛神力地皆柔軟。眾寶莊嚴。猶如西方無量壽佛極樂世界。是時大眾悉見十方微塵等諸佛世界。如於明鏡自觀己身。爾時如來面門所出五色光明。其光明耀覆諸大會。令彼身光悉不復現。所應作已還從口入。時諸天人阿修羅等。見佛光明還從口入。皆大恐怖身毛為竪。復作是言。如來光明出已還入。必於十方所作已辦將。是最後涅槃之相。嗚呼痛哉。世間大苦。悲號啼哭不能自持。爾時會中有優婆塞。是拘尸城工巧之子。名曰純陀。與其同類十五人俱。從座而起偏袒右臂右膝著地合掌向佛。悲感流淚頂禮佛足。白佛言。唯願世尊。及比丘僧。哀受我等最後供養。我等從今無主無親。無救無護貧窮飢困。欲從如來求將來食。唯願哀受我等微供然後涅槃。爾時世尊一切種智。告純陀曰。善哉善哉。我今為汝除斷貧窮。無上法雨雨汝身田令生法牙。令汝具足檀波羅蜜。爾時大眾歡喜踊躍。同聲讚言。善哉善哉。希有純陀。佛已受汝最後供養。汝今純陀真是佛子。佛告純陀。汝所奉施佛及大眾今正是時。如來正爾當般涅槃。第二第三亦復如是。爾時純陀聞佛語已。舉聲號哭復白大眾。我等今者一切當共。五體投地同聲勸佛莫般涅槃。佛告純陀。莫大啼哭自亂其心。我以哀愍汝及一切。是故今日欲入涅槃。何以故。諸佛法爾有為亦然。速辦所施不宜久停。爾時世尊。從其面門放種種色。青黃赤白紅紫光明。照純陀身。純陀遇已。與諸眷屬持諸餚饌。疾往佛所憂悲悵怏。重白佛言。唯願如來。猶見哀愍住壽一劫若減一劫。佛告純陀。汝欲令我久住世者。宜當速奉最後具足檀波羅蜜。爾時一切菩薩天人雜類。異口同音唱言。奇哉純陀成大福德。我等無福所設供具則為唐捐。爾時世尊。欲令一切眾望滿足。於自身上一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆示現受其供養。釋迦如來自受純陀所奉設者。爾時純陀。所持粳糧成熟之食。摩伽陀國滿足八斛。以佛神力。皆悉充足一切大會。

At that time, in the early morning, the World-Honoured One emitted various rays of light from his face and mouth, illuminating the trichiliocosm of the Buddha's world, extending to the sentient beings of the six destinies in the ten directions. Those who encountered this light had their sins, defilements, and afflictions completely eradicated. When these sentient beings saw and heard this, their hearts were filled with great sorrow and distress; they simultaneously raised their voices, wailing and weeping in grief. At that time, the great earth, all the mountains, and the great oceans all shook. Sentient beings then said to one another, 'We must hasten together to Kuśinagara to plead with the Tathāgata not to enter parinirvāṇa, but to remain in the world for an eon, or slightly less than an eon.' When the great disciples, the Venerable Mahākātyāyana and others, encountered the Buddha's light, their bodies trembled so that they could not support themselves, and they cried out loudly, giving rise to all kinds of bitter distress. Furthermore, there were eighty hundred thousand bhikṣus, all arhats like great dragon-kings; and sixty billion bhikṣuṇīs, who were also great arhats. At the early morning when the sun first rose, the hair on their bodies stood on end and blood seeped through their entire bodies like parāśa flowers; their eyes brimming with tears, they suffered great grief. Hurrying to the Buddha's place, they bowed their heads at the Buddha's feet, circumambulated him hundreds of thousands of times, and then withdrew to sit to one side. Furthermore, there were bodhisattva-mahāsattvas as numerous as the sands of the Ganges, ranked in the ten stages, who, when the sun first rose and they encountered the Buddha's light, bled through their whole bodies, their eyes brimming with tears; hurrying to the Buddha's place, they bowed their heads at the Buddha's feet, circumambulated him hundreds of thousands of times, and then withdrew to sit to one side. Furthermore, there were upāsakas as numerous as the sands of two Ganges rivers; upāsikās as numerous as the sands of three Ganges rivers; Licchavis and others of Vaiśālī as numerous as the sands of four Ganges rivers; ministers and elders as numerous as the sands of five Ganges rivers; all the kings of Jambudvīpa; and the consorts of the kings as numerous as the sands of seven Ganges rivers—excepting only the consort of King Ajātaśatru—whose offerings were seven times greater than the previous ones. Furthermore, there were devanīs and other female deities as numerous as the sands of eight Ganges rivers; dragon-kings as numerous as the sands of nine Ganges rivers; kings of ghosts and spirits as numerous as the sands of ten Ganges rivers, whose offering implements were double those of the dragons. Furthermore, there were garuḍa-kings as numerous as the sands of twenty Ganges rivers; gandharva-kings as numerous as the sands of thirty Ganges rivers; kiṃnara-kings as numerous as the sands of forty Ganges rivers; mahoraga-kings as numerous as the sands of fifty Ganges rivers; asura-kings as numerous as the sands of sixty Ganges rivers; dānava-kings as numerous as the sands of seventy Ganges rivers; and rākṣasa-kings as numerous as the sands of eighty Ganges rivers, who no longer ate humans, and whose ugly forms were all made handsome through the Buddha's spiritual power. Furthermore, there were forest-spirit kings as numerous as the sands of ninety Ganges rivers; kings of spell-holders as numerous as the sands of a thousand Ganges rivers; sensual ghosts and apparitions as numerous as the sands of a hundred million Ganges rivers; heavenly maidens as numerous as the sands of ten billion Ganges rivers; earthly spirit-kings as numerous as the sands of a hundred billion Ganges rivers; devatā-kings and the Four Heavenly Kings as numerous as the sands of ten trillion Ganges rivers. Furthermore, there were wind-spirits of the four directions as numerous as the sands of ten trillion Ganges rivers, who blew upon the trees, scattering seasonal and unseasonal flowers between the twin trees; and cloud-and-rain-governing spirits as numerous as the sands of ten trillion Ganges rivers, who all thought, 'When the Tathāgata enters nirvāṇa and his body is cremated, I shall pour down rain to extinguish the fire in due time.' Furthermore, there were great fragrant elephant-kings as numerous as the sands of twenty Ganges rivers, who plucked wondrous lotus flowers and came to the Buddha's place; lion beast-kings as numerous as the sands of twenty Ganges rivers, carrying flowers and fruits to the Buddha's place; flying bird-kings as numerous as the sands of twenty Ganges rivers—wild ducks, wild geese, mandarin ducks, peacocks, kalaviṅkas, and jīvañjīvakas—bearing flowers and fruits and bowing their heads at the Buddha's feet; and water-buffalo-kings as numerous as the sands of twenty Ganges rivers, who went to the Buddha's place producing wondrous fragrant milk, which flowed and filled all the ditches and pits of Kuśinagara, fully endowed with exquisite colour, fragrance, and delicious taste. Spirits and ṛṣis throughout the four continents as numerous as the sands of twenty Ganges rivers carried fragrant flowers and sweet fruits, bowing their heads at the Buddha's feet. All the queen-bees of Jambudvīpa carried various flowers to the Buddha's place. Furthermore, all the mountain-spirits of Jambudvīpa and of intermediate spaces of immeasurable worlds, as well as the spirits of the four great oceans and of the rivers, who possessed great majestic virtue, presented offerings surpassing the previous ones twofold, scattering campaka flowers upon the Hiraṇyavatī River, bowing their heads at the Buddha's feet, and withdrawing to stand to one side. At that time, the sāla grove of Kuśinagara turned white like white swans, and naturally in the empty air there appeared halls and pavilions made of the seven jewels, exquisitely engraved and carved, with flowing springs, bathing ponds, and superior wondrous lotuses, resembling the Garden of Joy in the Trāyastriṃśa Heaven. These gods, humans, asuras, and others all saw the signs of the Tathāgata's parinirvāṇa and were deeply moved with grief. At that time, the offerings presented by the Four Heavenly Kings, the Trāyastriṃśa devas, up to the sixth heaven, each progressively surpassed the former. The Great Brahmā King and the other deities of the Brahmā realm emitted bodily light that pervaded the four continents, so that the light of the sun and moon and of the gods and humans of the desire realm no longer appeared. Holding precious banners and flags—the shortest of which hung from the Brahmā palace down to the sāla trees—they bowed their heads at the Buddha's feet and said, 'We pray only that the Tathāgata will mercifully accept our final offering.' Knowing the time, the Tathāgata silently declined. At that time, the Asura King Vemacitra, together with an immeasurable retinue, having bodily brilliance surpassing that of Brahmā, held precious banners whose smaller canopies covered a thousand worlds, and brought superior wondrous sweet delicacies to the Buddha's place. The demon king Pāpīyān of the desire realm, together with his retinue of heavenly maidens and an asaṃkhyeya assembly, opened the gates of hell and gave pure water, declaring, 'You can do nothing today; you should only concentrate your thoughts on the Tathāgata, which will bring you peace throughout the long night.' At that time, the demon Pāpīyān completely removed all swords and blades and immeasurable bitter poisons in hell, pouring rain to extinguish the blazing fires. By the Buddha's spiritual power, he also caused his retinue to abandon their swords, blades, bows, crossbows, spears, lances, long hooks, war wheels, and lassoes; the offerings they held were twice as great as those made by all gods and humans, the smaller canopies covering a medium chiliocosm. Coming to the Buddha's place, they bowed their heads at the Buddha's feet [and said], 'We pray only that the Tathāgata will mercifully accept our final offering.' Though they requested three times, he also declined. At that time, having failed to obtain his wish, the demon Pāpīyān withdrew to stand to one side with sorrow and distress in his heart. At that time, the King of Maheśvara, together with his immeasurable and boundless retinue and the heavenly hosts, presented offering implements that completely eclipsed those of Brahmā, Śakra, gods, humans, and the eight classes of beings; what Brahmā and Śakra had laid out was like a pile of black ink beside a white shell, no longer visible at all. Their smaller precious canopies could cover a trichiliocosm. Coming to the Buddha's place, they bowed their heads at the Buddha's feet and circumambulated him countless times. At that time, in the eastern direction, separated from here by dust-mote-like worlds as numerous as countless asaṃkhyeyas of Ganges sands, there was a Buddha-land named Delightful Melodious Sound. The Buddha was named Gaganasama Tathāgata, fully endowed with the ten epithets. At that time, that Buddha told his foremost great disciple, 'You should now go westward to the Sahā world of Śākyamuni Tathāgata. That Buddha will soon enter parinirvāṇa. You should take the fragrant rice of this world and offer it to that Buddha. After eating it, the World-Honoured One will enter parinirvāṇa.' At that time, Bodhisattva Anantakāya received the Buddha's instruction, bowed his head at the Buddha's feet, and departed from that land. Immediately, the great earth of this trichiliocosm shook in six ways. Brahmā, Śakra, the Four Heavenly Kings, the demon king Pāpīyān, and Maheśvara, seeing this earthquake, had their bodily hairs stand on end, their throats and tongues dried up, and, trembling with fright, they each wished to scatter in all directions, seeing their own bodies devoid of brilliance. At that time, Mañjuśrī rose from his seat and addressed the great assembly, 'Do not be afraid. In the eastern direction, separated from here by dust-mote-like worlds as numerous as immeasurable asaṃkhyeyas of Ganges sands, there is a Buddha named Gaganasama Tathāgata, fully endowed with the ten epithets. There is a bodhisattva named Anantakāya who, together with immeasurable bodhisattvas, wishes to come here to make offerings to the Tathāgata. Because of that bodhisattva's majestic virtue, your bodily lights have ceased to appear.' Then the great assembly all saw that Buddha from afar, as if viewing their own bodies in a bright mirror. They saw that from every single pore of Bodhisattva Anantakāya a great lotus flower emerged, each possessing seventy-eight thousand cities inlaid with the seven jewels. The sentient beings therein heard no other words, but only the sound of the unsurpassed Great Vehicle, writing, preserving, reciting, and chanting Mahāyāna sūtras. The entire great assembly was able to see Bodhisattva Anantakāya, whose body was immensely boundless and equal to empty space; except for the Buddhas, none could see the limits of his body. Then Bodhisattva Anantakāya bowed his head at the Buddha's feet, joined his palms, and said, 'World-Honoured One, we pray only that you mercifully accept our food.' Knowing the time, the Tathāgata silently declined. In the southern, western, and northern Buddha-worlds, there were likewise immeasurable Anantakāya bodhisattvas whose offerings were twice as grand as the previous ones. At that time, the auspicious and blessed ground of the sāla trees measured thirty-two yojanas in length and breadth, and the great assembly filled it with no vacant space between them. At that time, the seating places of the Anantakāya bodhisattvas of the four directions and their retinues were as small as the tip of an awl or the point of a needle. The great bodhisattvas from dust-mote-like worlds of the ten directions all assembled, excepting only the two assemblies of the Venerable Mahākāśyapa and Ānanda, and King Ajātaśatru and his retinue; even poisonous snakes whose gaze could kill humans, dung beetles, vipers, scorpions, and those of the sixteen evil occupations all assembled. The dānava spirits, asuras, and others all cast aside evil thoughts and gave rise to compassionate hearts, excepting only the icchantikas. At that time, through the Buddha's spiritual power, the trichiliocosm became soft and adorned with all kinds of jewels, resembling the Sukhāvatī world of Amitāyus Buddha in the west. At that time, the great assembly clearly saw the dust-mote-like Buddha-worlds of the ten directions, as if viewing their own bodies in a bright mirror. Then the five-coloured light emitted from the Tathāgata's face and mouth covered the great assembly, causing their bodily lights to no longer appear; having completed what it was to do, it returned and entered into his mouth. When the gods, humans, asuras, and others saw the Buddha's light return and enter into his mouth, they were all greatly terrified, the hair on their bodies standing on end, and they said, 'The Tathāgata's light has emerged and returned within; what was to be accomplished in the ten directions must now be complete, and this is the sign of his final nirvāṇa. Alas, how painful! Great suffering in the world!' They cried and wailed, unable to contain themselves. At that time, in the assembly, there was an upāsaka, the son of an artisan in the city of Kuśinagara, named Cunda. Together with fifteen of his peers, he rose from his seat, bared his right shoulder, touched his right knee to the ground, joined his palms toward the Buddha, wept with sorrow, and bowed his head at the Buddha's feet, saying, 'We pray only that the World-Honoured One and the saṅgha of bhikṣus will mercifully accept our final offering. From now on, we have no master, no kin, no refuge, and no protection, being poor and famished; we wish to seek future food from the Tathāgata. We pray only that you will mercifully accept our meager offering and then enter nirvāṇa.' At that time, the World-Honoured One, with all-modes-knowing wisdom, said to Cunda, 'Excellent, excellent! I shall now eradicate your poverty for you, letting the rain of the unsurpassed Dharma fall upon the field of your body so that the sprouts of Dharma may grow, enabling you to fulfill the dāna-pāramitā.' Then the great assembly rejoiced and praised him with one voice, saying, 'Excellent, excellent! How rare, Cunda! The Buddha has accepted your final offering. Now, Cunda, you are truly a son of the Buddha.' The Buddha said to Cunda, 'Now is the right time for the offering you present to the Buddha and the great assembly; the Tathāgata is about to enter parinirvāṇa.' A second and a third time, he spoke likewise. When Cunda heard the Buddha's words, he wept aloud and said to the great assembly, 'We must all now throw our five limbs to the ground and plead with the Buddha with one voice not to enter parinirvāṇa.' The Buddha said to Cunda, 'Do not weep loudly and disturb your own mind. It is out of pity for you and all beings that I intend to enter nirvāṇa today. Why is that? Such is the Dharma of all Buddhas, and the same holds for all conditioned things. Quickly prepare your offering; it is not fitting to delay long.' Then the World-Honoured One emitted from his face and mouth rays of various colours—blue, yellow, red, white, pink, and purple—which illuminated Cunda's body. Having encountered it, Cunda and his retinue took various foods and delicacies and went quickly to the Buddha's place, overcome with grief, and spoke again to the Buddha, 'We pray only that the Tathāgata, taking pity on us, will remain in the world for an eon, or slightly less than an eon.' The Buddha told Cunda, 'If you wish me to dwell long in the world, you should quickly present this final, complete dāna-pāramitā.' Then all the bodhisattvas, devas, humans, and various beings exclaimed with one voice, 'Marvelous, Cunda, you have achieved great merit! We have no merit, and the offerings we prepared have come to naught.' At that time, the World-Honoured One, wishing to fulfill the hopes of all beings, manifested from every single pore of his body immeasurable Buddhas, each Buddha accompanied by an immeasurable saṅgha of bhikṣus, all showing themselves accepting their offerings, while Śākyamuni Tathāgata himself accepted the offering presented by Cunda. At that time, the cooked food of non-glutinous rice carried by Cunda amounted to full eight hu of Magadha measure, and through the Buddha's spiritual power, it completely satisfied the entire great assembly.