經律異相 4.6

4.6

究竟菩薩。在兜率天。諸天共議。當使菩薩現生何氏。種英天子問曰。一生補處降神何種。答曰。種姓有六十德者。我當降之（文多不載）唯有釋家久植德本。迦維羅衛人。大小和穆上下相承。國富民樂渴仰一乘。且白淨王性行仁賢。夫人姓瞿曇氏。溫良忠善護身口意。已五百世為菩薩母。王后晏寢。菩薩化乘白象。冠日之精。入于胎中。身心安樂猶如深禪。詣無憂樹下。遣使啟王。時無憂林有十種瑞。一忽然廣博。二土石變為金剛。三寶樹行列。四沈香莊嚴。五華鬘充滿。六眾寶流出。七池生芙蓉。八天龍夜叉合掌而住。九天女恭敬。十一切諸佛放光普照。王大歡喜。后身輕軟。不想三毒。諸有疾者手摩必愈。既滿十月臨產之時。有三十二瑞。一後園林木自然生果。二陸地出青蓮大如車輪。三枯樹生華。四七寶車至。五地中寶藏自然涌出。六名香好華遍布遠近。七雪山五百師子羅住城門。八五百白象皆住殿前。九細雨澤香。十百味飲食給諸飢渴（文多不載與諸本起同）。四月八日夜明星出時。后思園觀遊憐鞞樹下。三千國土六反震動。沸宿隕落樹即屈枝。母即攀執。諸天散華。從右脇生。身長丈六。即行七步。寶華承足。舉手住而言。天上天下唯我為尊。三界皆苦何可樂者。釋梵奉侍。四王接上金案。龍降香水以充洗浴。五百青衣各生力士。白馬產駒。黃羊生羔（瑞應本起云奴名車匿馬名揵陟諸本起大同細異）。後七日母便命終。生忉利天。太子幼稚應須料理。時有說者。唯大愛道是大子姨母。清淨無夫當能育養。時白淨王。詣大愛道求為乳哺。愛道奉。雪山梵志名阿夷頭耆。見太子悲歎流涕。王問其故。答曰。仰慶大王。生此神人。昨天地大動。其正為此。我之相法。太子有三十二相。一體軀金色。二頂有肉髻。三其髮紺青。四眉間白毫。五項出日光。六目睫紺色。七上下俱眴。八口四十齒。九齒白齊平。十方頰車。十一廣長舌。十二合滿堂。十三師子膺。十四身方正。十五脩臂。十六指長。十七足跟滿。十八安平正。十九內外握。二十合曼掌。二十一手千輻輪理。二十二足千輻輪理。二十三陰馬藏。二十四鹿腨腸。二十五鉤瑣骨。二十六毛右旋。二十七一孔一毛。二十八皮毛細軟。二十九不受塵水。三十胸有萬字（瑞應同少二）。身有此者。若在家。為轉輪聖王。七寶自至。若出家為自然佛。傷我年已晚暮。不覩佛興。是故悲耳。王厚相賞給。告大愛道。深加敬護（出普耀經第二卷又出釋迦譜第一卷）太子七歲。乘羊車。眾釋導從。往詣書師。師名選友。太子問曰。師有何書見教。答曰。有梵佉留法。可相教也。太子曰。異書有六十四種。何止二耶。師曰。願聞其名。太子答曰。梵書佉留書。護眾書。疾堅書。龍鬼書。乾闥婆書。阿須倫鹿輪書。天腸書。轉數書。觀空書（文多不載）欲以何書而見教耶。師不能解。讚歎而已。太子為諸童子。分別本末。勸發道心（瑞應經云書缺二字以問師師不應達反啟其志）太子年至十七。王為納妃。簡選數千。最後得一小國王。姓瞿曇氏。波須弗（梁言善覺）女名瞿夷。端正無比淨如蓮花。八國爭娉悉未許與。王召現之。今為太子結娉卿女。善覺愁憂。若不許者必見征伐。若許與者八國成怨。女言。白淨王國。武藝最勝。諸國所憚。王勅國內。却後七日。太子現術。能者宜集（長阿含經云執杖釋種女云有術藝者妻之）調達撲殺一象。太子擲出城外。天文地理八萬異術。無有及太子者。調達手搏太子少。太子接擲空中三反不損。復共射鼓。調達射中。四十里鼓不能過難。太子引弓弓皆軟折。問有異弓任吾用者不。王曰。亡祖用弓奇異無雙無能用者。在天寺中。取給太子。一切諸釋無能上者。太子用射中百里鼓。箭沒地中涌泉自出至鐵圍山。三千剎土六反震動。即以瞿夷。為太子第一夫人。隨世習俗現相娛樂（瑞應經云太子納妻久不交接一手指妃腹後乃生男）又取移施長者女。名耶惟檀。為第二夫人。又取釋種長者女。名曰鹿野。為第三夫人。太子當作飛行皇帝。立三時殿。置六萬婇女。羅云從天變沒化現而生。太子後出東城門。王勅嚴治道路。莫令不淨。太子威神之所建立。天化老人。頭白齒落。目冥耳聾。柱杖僂步。太子知而故問。此何人也。御者曰。是名老人。太子曰。人命如流難可得再。非獨為人天下皆爾。迴車還宮愍念不樂。後出城南門。遇見疾人。大腹羸瘦臥于道側。問于御者。答曰。病人。太子曰。萬物無常有身有苦。吾亦當然。即還入宮。後出城西門。見一死人。室家悲哭。御者曰。死人。人生有死。如春有冬。人物一貫。太子曰。夫死痛矣。精神劇矣。吾見死者。形壞體化。而神不滅。吾不能復以死受生。往來五道勞我精神。迴車而還。復於他日。出城北門。見一沙門。衣服齊整手執法器。御者曰。此名比丘。棄捨情欲。心憙一切。欲度十方。太子曰。善哉。是吾所樂。我不辭王位而出家者。此則不應。即時靜夜入王宮殿。光照遠近。父王覺起。即啟父曰。諸天勸助。今應出家。父王悲泣。何所志願。何時當還。太子欲得四願。一者不老。二者無病。三者不死。四者不別。假使父王與此四願。不復出家。王曰。自古及今無有得者。益大愁悲。即勅五百釋子多勇力者。宿衛四門。城門開閉聲聞四十里。裘夷意疑不離其側。太子念道清淨不宜在家。當處山林研精行禪。時年二十九。以四月七日夜半後。裘夷時得五夢。即便驚覺。太子問之。對曰。夢見須彌崩。明月落地。珠光忽滅。頭髮自墮。人奪我蓋。菩薩知夢為我身耳。曰須彌不崩。明月續照。珠光不滅。頭髮不墮。傘蓋猶存。且自安寐。慎莫憂失。夜觀伎女百節皆空。譬如芭蕉。鼻涕目淚。樂器縱橫。顧視其妻。具見形體。腦髓髑髏心肝腸胃。外是革囊中盛臭穢。猶如假借。當還亦不得久。三界無怙惟道是恃。欲界諸天住於空中。法行天子。遙白太子。時已至矣。佛星適現。喚車匿起。被於揵陟。四天王與無數夜叉龍等。皆被鎧甲。從四方來。稽首致敬。諸天恐有留難。即遣厭神。入宮厭寐。城中男女悉皆寢極。孔雀眾鳥莫不疲臥。車匿悲泣。門鑰不開。四神捧舉馬足。踰出宮城。帝釋前導。放大淨光詣佛樹下（出普耀經第三卷又出第四卷）。

The Bodhisattva of Ultimate Attainment resided in Tuṣita heaven. The gods deliberated together: "Into which clan should the Bodhisattva be caused to manifest his birth?" The god Zhongying asked, "Into which clan shall the one bound to one more birth descend in spirit?" He answered, "A clan that possesses sixty virtues is the one into which I shall descend (the text is extensive and is not recorded here). Only the Śākya clan has long planted the roots of virtue. The people of Kapilavastu, great and small, are in harmony and concord, and superiors and inferiors carry on from one another. The realm is wealthy, the people are joyful, and they thirst for the One Vehicle. Furthermore, King Śuddhodana's character and conduct are benevolent and worthy, and his queen, whose clan name is Gautama, is gentle, upright, loyal, and good, guarding body, speech, and mind. For five hundred lifetimes she has already been the Bodhisattva's mother." While the queen was resting in slumber, the Bodhisattva transformed himself and rode a white elephant crowned with the essence of the sun, entering into her womb. His body and mind were at ease and joyful, as if in deep dhyāna. She went beneath the aśoka tree and sent a messenger to inform the king. At that time, the aśoka grove displayed ten kinds of auspicious omens: first, it suddenly became vast; second, the earth and stones turned into diamond; third, jewelled trees stood in rows; fourth, it was adorned with aloeswood; fifth, it was filled with flower garlands; sixth, myriad treasures gushed forth; seventh, lotuses sprouted in the ponds; eighth, devas, dragons, and yakṣas stood with palms joined; ninth, heavenly maidens paid reverent homage; tenth, all Buddhas radiated light that universally illumined everywhere. The king was filled with great joy. The queen's body became light and soft, and she had no thoughts of the three poisons. Whenever those afflicted with illnesses were stroked by her hand, they were surely cured. When the ten months were complete and the time of delivery arrived, there were thirty-two auspicious omens: first, the trees of the rear garden bore fruit spontaneously; second, blue lotuses as large as chariot wheels emerged on dry land; third, withered trees blossomed; fourth, chariots of the seven jewels arrived; fifth, subterranean treasuries of gems welled up spontaneously; sixth, famed incense and fine flowers spread far and near; seventh, five hundred lions from the Snow Mountains lined up at the city gate; eighth, five hundred white elephants all stood before the palace; ninth, a fine rain shed fragrant moisture; tenth, foods and drinks of a hundred flavours were provided to the hungry and thirsty (the text is extensive and is not recorded here; it is the same as in the various Benqi texts). On the night of the eighth day of the fourth month, at the time the bright star appeared, the queen was enjoying the view in the garden and strolling beneath the limbī tree. The three-thousandfold world system shook in six ways. As the Pusya constellation set, the tree bent its branch. The mother grasped it. The devas scattered flowers. He was born from her right side, sixteen feet in height. Immediately he took seven steps, jewelled flowers receiving his feet. Raising his hand, he stood and said: "In heaven above and beneath the heavens, I alone am supreme. The three realms are all suffering; what is there to enjoy?" Śakra and Brahmā waited upon him; the Four Heavenly Kings received him onto a golden table; dragons rained down fragrant water to bathe him. Five hundred serving-maids each gave birth to strong men; the white mare gave birth to a foal; the yellow ewe gave birth to a lamb (the Ruiying benqi jing says the servant was named Chandaka and the horse was named Kaṇṭhaka; the various Benqi texts are largely the same with minor differences). After seven days his mother passed away and was born in Trāyastriṃśa heaven. The prince was an infant and needed to be cared for. At that time someone said, "Only Mahāprajāpatī is the prince's maternal aunt; pure and without a husband, she should be able to nurture and raise him." King Śuddhodana then went to Mahāprajāpatī to ask her to nurse him, and Mahāprajāpatī consented. A brahmacārin of the Snow Mountains named Asita, on seeing the prince, wept and lamented with streaming tears. The king asked him the reason, and he replied, "I look up in celebration to the great king for fathering this divine being. Yesterday heaven and earth shook violently precisely because of this. According to my method of physiognomy, the prince has the thirty-two marks: first, his body is golden-hued; second, on the crown of his head there is a fleshy protuberance; third, his hair is deep indigo-blue; fourth, between his eyebrows there is a white tuft of hair; fifth, the nape of his neck radiates sunlight; sixth, his eyelashes are deep indigo-blue; seventh, his upper and lower lids blink together; eighth, his mouth has forty teeth; ninth, his teeth are white and even; tenth, his cheeks are square; eleventh, his tongue is broad and long; twelfth, his palate is fully rounded; thirteenth, his chest is like that of a lion; fourteenth, his torso is square and upright; fifteenth, his arms are long; sixteenth, his fingers are long; seventeenth, his heels are full; eighteenth, his feet stand flat and even; nineteenth, his inner and outer joints are firmly locked; twentieth, the palms of his hands have webbed fingers; twenty-first, the soles of his hands have patterns of thousand-spoked wheels; twenty-second, the soles of his feet have patterns of thousand-spoked wheels; twenty-third, his private parts are concealed like a horse's; twenty-fourth, his calves are like those of an antelope; twenty-fifth, his bones are linked like hooks; twenty-sixth, his body hairs curl to the right; twenty-seventh, each pore has a single hair; twenty-eighth, his skin and hair are fine and soft; twenty-ninth, his body does not retain dust or water; thirtieth, on his chest there is a svastika (the Ruiying jing is identical but lacks two). One whose body possesses these marks, if he remains a householder, will become a wheel-turning sage king to whom the seven jewels arrive spontaneously; if he leaves the household life, he will become a self-awakened Buddha. I grieve that my years are already advanced and I shall not witness the rising of the Buddha; it is for this reason alone that I weep." The king rewarded him generously. He instructed Mahāprajāpatī to protect and attend to him with deep veneration (drawn from fascicle 2 of the Puyao jing and fascicle 1 of the Shijia pu). When the prince was seven years old, he rode in a sheep-cart, escorted and followed by the Śākya clan, and went to the writing master. The master was named Viśvāmitra. The prince asked, "Master, what scripts do you have to teach me?" He replied, "I have the Brāhmī and Kharoṣṭhī scripts to teach you." The prince said, "There are sixty-four kinds of different scripts; why only two?" The master said, "I wish to hear their names." The prince replied, "The Brāhmī script, Kharoṣṭhī script, protector-of-the-multitude script, swift-and-firm script, dragon-and-ghost script, gandharva script, asura-deer-wheel script, heavenly-intestine script, rotating-numbers script, contemplating-emptiness script (the text is extensive and is not recorded here). Which script do you wish to teach me?" The master was unable to comprehend and could only sing his praises. The prince explained the fundamentals and particulars to the boys and encouraged them to arouse the aspiration for awakening (the Ruiying jing states that two characters were missing from the script, so he questioned the master, and when the master could not answer, [the prince] instead inspired his mind). When the prince was seventeen years of age, the king sought to arrange a consort for him. After screening several thousands, he finally found the daughter of a king of a small state whose clan name was Gautama, Vasuvarta (in the language of Liang: Śākyavardhana); her name was Gopī. She was peerlessly dignified and pure as a lotus. Eight states vied to wed her, but he had not promised her to any. The king summoned and met him, [saying], "I now wish to arrange a betrothal for the prince with your daughter." Śākyavardhana was filled with grief and worry: if he did not agree, he would surely face military conquest; if he agreed to give her, he would incur the enmity of the eight states. The daughter said, "King Śuddhodana's realm is supreme in martial skills, feared by all states. Let the king proclaim within his realm: seven days hence, the prince will display his arts; let those who are capable assemble" (the Dīrghāgama says that she was the daughter of the Śākya Daṇḍapāṇi, who said that whoever possessed martial skills would take her as wife). Devadatta struck and killed an elephant; the prince threw it outside the city walls. In astronomy, geography, and eighty thousand diverse arts, none could match the prince. Devadatta engaged in hand-to-hand wrestling with the prince; being younger, the prince caught and threw him into the air three times without harming him. Then they competed in archery at drums. Devadatta hit the drum, but at forty li could not pierce through. When the prince drew bows, the bows all snapped and broke. He asked whether there was an exceptional bow fit for his use. The king said, "The bow used by my late grandfather is extraordinary and peerless; no one has been able to use it. It is kept in the heavenly temple." It was fetched and given to the prince; none of the Śākyas had been able to string it. The prince used it to shoot and struck a drum at a hundred li; the arrow sank into the earth, and a gushing spring welled forth spontaneously, reaching as far as the Iron Ring Mountains. The three-thousandfold world system shook in six ways. Gopī was then made the prince's principal consort, and following worldly custom he manifested the appearance of mutual amusement (the Ruiying jing says that the prince took a wife but for a long time did not engage in intercourse; he pointed one finger at the consort's abdomen, and later a son was born). He also took the daughter of the elder Yi-shi, named Yaśodharā, as his second consort. He also took the daughter of a Śākya elder, named Mṛgadāvā, as his third consort. As the prince was destined to become a flying emperor, [the king] erected palaces for the three seasons and installed sixty thousand palace maidens. Rāhula vanished and transformed down from heaven, manifesting his birth. Later, the prince went out through the eastern city gate. The king ordered the roads to be cleared and cleaned, so that nothing impure would remain. Through the prince's spiritual power, a deva transformed into an old man: his head was white, his teeth had fallen out, his eyes were dim, his ears were deaf, and he walked hunched over leaning on a cane. The prince, knowing full well, deliberately asked, "What kind of person is this?" The charioteer said, "This is called an old man." The prince said, "Human life flows away like a torrent, hard to attain again. It is not so for this person alone; the whole world is thus." Turning the chariot around, he returned to the palace, brooding and unhappy. Later, he went out through the southern city gate and encountered a sick person, with a swollen belly and emaciated body, lying beside the road. He asked the charioteer, who answered, "A sick man." The prince said, "All things are impermanent; having a body entails suffering. The same will surely apply to me." Thereupon he returned to the palace. Later, he went out through the western city gate and saw a dead man, with his family weeping bitterly. The charioteer said, "A dead man. When people live, there is death, just as after spring there is winter; beings are all subject to the same pattern." The prince said, "Death is indeed painful! The spirit is in great agony! I see that when one dies, the form decomposes and the body disintegrates, yet the spirit does not perish. I cannot again receive birth through death, wandering in the five destinies and wearing out my spirit." He turned the chariot around and returned. On another day, he went out through the northern city gate and saw a śramaṇa, his robes neat and orderly, holding a Dharma implement in his hand. The charioteer said, "This is called a bhikṣu. He has cast aside emotional desires, his mind rejoices in all beings, and he wishes to deliver those of the ten directions." The prince said, "Excellent! This is what I delight in. If I do not renounce the royal throne and leave the household life, it would not be fitting." That very night, in the quiet of the night, he entered the royal palace, and light shone far and near. His royal father was awakened and arose. The prince said to his father, "The devas urge and assist me; I must now leave the household life." His royal father wept bitterly: "What is your aspiration? When will you return?" The prince wished to obtain four boons: first, not to age; second, to be without illness; third, not to die; fourth, not to be separated. "If you, royal father, grant these four boons, I will not leave the household life." The king said, "From antiquity to the present, no one has ever attained these." His sorrow and grief deepened even more. He then ordered five hundred Śākya youths endowed with great courage and strength to guard the four gates overnight; the opening and closing of the city gates could be heard forty li away. Gopī was suspicious and did not leave his side. The prince reflected that the path is pure and not suited to living at home; one must reside in the mountain forests, investigating the subtle and practicing dhyāna. At that time he was twenty-nine years of age. After midnight on the seventh day of the fourth month, Gopī had five dreams and immediately woke up in alarm. The prince questioned her, and she answered, "I dreamt that Mount Sumeru collapsed, the bright moon fell to the earth, the jewel's radiance suddenly vanished, my hair fell out on its own, and someone snatched my parasol." The Bodhisattva, knowing the dreams were omens concerning his own person, said: "Mount Sumeru does not collapse; the bright moon continues to shine; the jewel's radiance does not vanish; hair does not fall out; the parasol remains intact. Just sleep peacefully; take care not to worry or be distressed." At night he looked upon the dancing girls: all their hundred joints were empty, like plantain trees; with nasal mucus and tears flowing, their musical instruments lay strewn about. He looked back at his wife and saw her physical form completely: brain, marrow, skull, heart, liver, intestines, and stomach; on the outside a leather bag, inside filled with foul filth, like something borrowed, to be returned before long and unable to endure. In the three realms there is no refuge; only the path can be relied upon. The gods of the kāmadhātu stood in the air. The god Fahang from afar addressed the prince: "The time has arrived! The Buddha-star has just appeared." He called Chandaka to rise and saddled Kaṇṭhaka. The Four Heavenly Kings, together with countless yakṣas and dragons, all clad in armour, arrived from the four directions and bowed their heads in homage. Fearing there might be obstacles or delays, the devas sent the god of slumber into the palace to induce deep sleep; men and women in the city all fell into deep slumber, and even peacocks and various birds lay resting in exhaustion. Chandaka wept bitterly; the gate-keys could not open the doors. The four deities held aloft the horse's hooves, leaping over the palace walls. Śakra led the way, radiating great pure light, and they proceeded to the foot of the Buddha tree (drawn from fascicle 3 and fascicle 4 of the Puyao jing).