釋迦譜 1.448

1.448

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.