廣弘明集 20.75

20.75

一切諸佛皆有三身。一者法身。謂圓心所證。二者報身。謂萬善所感。三者化身。謂隨緣所現。今釋迦牟尼佛者。法身久證報身久成。今之出現蓋化身耳。謂於過去釋迦佛所發菩提心願同其號。故今成佛亦號釋迦。三無數劫修菩薩行。一一劫中事無量佛。中間續遇錠光如來。以髮布泥金華奉上。尋蒙授記得無生忍。然一切佛將成佛時。必經百劫修相好業。其釋迦發心在彌勒後。當以逢遇弗沙如來七日翹仰新新偈讚。遂超九劫在前成道。將欲成時生兜率天。號普明菩薩。盡彼天壽下閻浮提。現乘白象入母右脇。其母摩耶夢懷白象。梵仙占曰。若夢日月當生國王。若夢白象必生聖子。母從此後調靜安泰慈辯日異。菩薩初生大地振動。身紫金色三十二相八十種好圓光一尋。生已四方各行七步。為降魔梵發誠實語。天上天下唯我獨尊。抱入天祠天像悉起。阿私陀仙合掌歎曰。相好明了必為法王。自恨當死不得見佛。斯則淨飯國王之太子也。字悉達多。祖號師子頰。父名淨飯。母曰摩耶。代為輪王。姓瞿曇氏。復因能事別姓釋迦。朗悟自然藝術天備。雖居五欲不受欲塵。游國四門。見老病死及一沙門。還入宮中深生厭離。忽於夜半天神扶擎遂騰寶馬踰城出家。苦行六年知其非道。便依正觀以取菩提。時有牧牛女人。煮乳作糜。其沸高踊。牧女驚異以奉菩薩。菩薩食之氣力充實。入河洗浴。將登岸時。樹自低枝引菩薩上。菩薩從此受吉祥草坐菩提樹。惡魔見已生瞋惱心云。此人者欲空我界。即率官屬十八億萬。持諸苦具來怖菩薩。促令急起受五欲樂。又遣妙意天女三人。來惑菩薩。爾時入勝意慈定生憐愍心。魔軍自然墮落退散。三妙天女化為癭鬼。降魔軍已。於二月八日明相出時而成正覺。既成佛已。觀眾生根。知其樂小未堪大法。即趣波羅奈國度憍陳如等五人轉四諦法輪。此則三寶出現之始也。其後說法度人之數。大集菩薩之會。甚深無相之談。神通示現之力。經文具之矣。又於一時昇忉利天。九旬安居為母說法。時優闐國王及波斯匿王思慕佛德。刻檀畫㲲以寫佛形。於後佛從忉利天下。其所造像皆起避席。佛摩其頂曰。汝於未來善為佛事。佛像之興始於此矣。化緣將畢時徒厭怠。佛便告眾。却後三月吾當涅槃。復記後事如經具說。然如來實身常在不滅。故法華云。常在靈鷲山及餘諸住處。今生滅者。是佛化身為欲汲引現同其類。所以受生。復欲令知有為必遷。所以示滅。又眾生根熟。所以現生。眾生感盡。所以現滅。佛涅槃後人天供養起諸寶塔。又大迦葉召千羅漢結集法藏。阿難從鎖鬚入。誦出佛經一無遺漏。如瓶瀉水置之異器。一百年外有鐵輪王。字阿輸柯。亦名阿育。役御神鬼。於一日中天上人間造八萬四千舍利寶塔。其佛遺物衣鉢杖等。及諸舍利神變非一。逮漢明感夢金軀日佩丈六之容。一如釋迦本狀。又吳主孫權燒搥舍利無所變壞爰及浮江石像汎海瑞容。般若冥力觀音密驗。別記具之事多不錄。

All Buddhas possess three bodies. The first is the Dharma body (dharmakāya), which is verified through the perfect mind. The second is the reward body (saṃbhogakāya), which is elicited by myriad good deeds. The third is the transformation body (nirmāṇakāya), which manifests in accordance with conditions. As for the present Śākyamuni Buddha, his Dharma body was realized long ago, and his reward body was achieved long ago; his present appearance is merely his transformation body. This refers to how, in the presence of a past Śākyamuni Buddha, he gave rise to the aspiration for enlightenment (bodhicitta) and vowed to have the same name, and therefore now having attained buddhahood, he is also named Śākyamuni. For three incalculable eons (asaṃkhyeya-kalpas) he cultivated the bodhisattva practices. In each and every eon he served immeasurable Buddhas. Midway through he met Dīpaṅkara Tathāgata, spread his hair over the mud, and offered golden flowers, whereupon he received the prediction [of buddhahood] and attained the patience of the non-arising of dharmas (anutpattika-dharma-kṣānti). When all Buddhas are about to attain buddhahood, they must pass through a hundred eons cultivating the karma for the marks and signs [of a Buddha]. Śākyamuni gave rise to the aspiration after Maitreya; but by encountering Puṣya Tathāgata and reverently gazing up on one foot for seven days, praising him with ever-new verses, he surpassed [Maitreya by] nine eons and attained the Way first. When he was about to attain it, he was born in the Tuṣita Heaven, named Bodhisattva Samantaprabha. When his lifespan in that heaven ended, he descended to Jambudvīpa, manifesting as mounting a white elephant and entering his mother's right side. His mother, Māyā, dreamed that she conceived a white elephant. A divine seer divined it, saying: 'If one dreams of the sun or moon, she shall give birth to a king of a nation; if one dreams of a white elephant, she will certainly give birth to a holy child.' From then on, his mother grew calm and serene, and her benevolence and eloquence flourished day by day. When the Bodhisattva was first born, the great earth shook. His body was of purple-golden color, adorned with the thirty-two marks and eighty minor characteristics, with an aura of one fathom around his head. Upon birth, he walked seven steps in each of the four directions. To subdue Māras and Brahmās, he uttered true words: 'In the heavens above and beneath the heavens, I alone am the most honored.' When he was carried into the heavenly temple, all the statues of deities rose. The seer Asita pressed his palms together and sighed, saying: 'His marks and signs are distinct; he will certainly become a Dharma King. I lament that I am soon to die and will not be able to see the Buddha.' This was the crown prince of King Śuddhodana. His personal name was Siddhārtha. His grandfather was named Siṃhahanu; his father was named Śuddhodana; his mother was called Māyā. For generations they were wheel-turning kings (cakravartin). His surname was Gautama; further, because of his ability, his clan name was uniquely Śākya. His bright awakening was natural, and his talents and skills were divinely endowed. Although dwelling amidst the five desires, he was untainted by the dust of desire. Traveling through the four gates of the city, he saw old age, sickness, death, and a śramaṇa. Returning to the palace, he gave rise to profound disgust and renunciation. Suddenly in the middle of the night, heavenly gods lifted him up, and he soared on his precious steed over the city walls to leave the household life. Practicing austerities for six years, he realized that this was not the Way, and then relied on correct contemplation to attain bodhi. At that time, there was a cowherdess who boiled milk to make rice porridge. When it boiled, it surged high; the cowherdess was astonished and offered it to the Bodhisattva. When the Bodhisattva ate it, his physical strength was replenished. He entered the river to bathe. When he was about to climb the bank, a tree of itself lowered its branches to pull the Bodhisattva up. Thereupon, the Bodhisattva accepted auspicious grass (kuśa grass) and sat beneath the Bodhi tree. Seeing this, the evil Māra gave rise to wrath and vexation, saying: 'This man wishes to empty my realm!' He immediately led eighteen hundred million of his retinue, holding various instruments of torment, to terrify the Bodhisattva, urging him to rise quickly and enjoy the pleasures of the five desires. He also sent three heavenly maidens of exquisite charm to seduce the Bodhisattva. At that time, [the Bodhisattva] entered the supreme concentration of loving-kindness and gave rise to a mind of compassion. The army of Māra naturally fell down and retreated in disarray, and the three exquisite heavenly maidens were transformed into goiterous hags. Having subdued the army of Māra, at dawn on the eighth day of the second month, when the morning star appeared, he attained correct awakening. Having attained buddhahood, he observed the capacities of sentient beings and knew that they took delight in the small and were not yet capable of the great Dharma. He then proceeded to the country of Vārāṇasī to deliver Kauṇḍinya and the other five men, turning the Dharma wheel of the Four Noble Truths. This was the beginning of the appearance of the Triratna. As for the subsequent occasions of preaching the Dharma and liberating people, the great assemblies of bodhisattvas, the discourses on the profound and markless, and the powers of miraculous manifestations, they are all fully detailed in the scriptures. Furthermore, at one time he ascended to the Trāyastriṃśa Heaven and observed the three-month retreat to preach the Dharma for his mother. At that time, King Udayana and King Prasenajit longed for the Buddha's virtue, and carved sandalwood and painted cloth to depict the Buddha's form. Later, when the Buddha descended from the Trāyastriṃśa Heaven, the images they had made all stood up and yielded their seats. The Buddha patted their heads and said: 'In the future you shall skillfully perform the Buddha's work.' The arising of Buddha images began with this. When the conditions for conversion were drawing to a close, the assembly grew indolent and weary. The Buddha then announced to the assembly: 'After three months, I shall enter nirvāṇa.' He also foretold future matters, as the scriptures fully describe. Yet the Tathāgata's true body is eternal and indestructible; thus the Lotus Sūtra says: 'I am always at Mount Gṛdhrakūṭa and other dwelling places.' His present birth and extinction were the Buddha's transformation body: wishing to guide beings, he manifested as of the same kind, which is why he took birth; further, wishing to make them realize that the conditioned must change, he demonstrated extinction. Moreover, when the faculties of sentient beings were ripe, he manifested birth; when the receptive capacity of sentient beings was exhausted, he manifested extinction. After the Buddha's nirvāṇa, humans and devas made offerings and erected various jeweled stupas. Also, Mahākāśyapa summoned a thousand arhats to compile the treasury of the Dharma. Ānanda entered through the keyhole and recited the Buddha's scriptures without any omission, like water poured from one vessel into another. Over a hundred years later, there was an iron-wheel-turning king named Aśoka, also called Ayù. He commanded spirits and ghosts, and within a single day erected eighty-four thousand jeweled stupas for relics in heaven and the human world. The Buddha's relics—his robes, bowl, staff, and so forth, as well as the various śarīra—manifested miraculous transformations more than once. Reaching Emperor Ming of the Han, who was moved by a dream of a golden body that had the sixteen-foot form radiating like the sun, it was identical to Śākyamuni's original likeness. Furthermore, Sun Quan, the ruler of Wu, burned and struck a relic without causing it to break or alter. Then there were the stone statues floating upon the river and the auspicious likenesses sailing upon the sea, the hidden power of Prajñā, and the secret responses of Avalokiteśvara. These are fully recorded in separate accounts and are not recorded here due to their vast number.