法苑珠林 10.9

10.9

爾時有四天王白宣律師。如來臨涅槃時。與人天大眾在于香山頂阿耨達池南牛頭精舍住告大迦葉。汝將須菩提。在須彌山頂吹大法螺。召集十方十地諸菩薩及聲聞僧。百億梵釋及四天王等。亦召十方諸佛來集香山。迦葉隨教。大眾雲集。爾時世尊跏趺而坐。入金剛三昧定。大地六種震動。又放眉光遍照大千。經于七日。大眾咸疑不知何緣。世尊從三昧起。熙怡微笑告諸大眾言。我初踰城始出宮門。外有揵闥婆王。將領部族。奏百千天樂。來至我所。即問我言。欲往何所。我答言。欲求菩提。彼語我言。汝定成正覺。有拘留孫佛。欲入涅槃時。付囑我金瓶。瓶中有寶塔盛七寶印。黃金印有二。百白銀印有五。將付悉達常使我護。若成正覺時我尋來至。依言受瓶。已不久成道。大梵天王與地神堅牢。於菩提樹南。以黃金白玉造大金剛壇眾寶莊嚴。爾時揵闥婆王白十方佛言。我見過去佛初成道時。咸昇金剛壇。金瓶盛水用灌佛頂成就法王位。今見釋尊始得菩提。亦如前佛昇金剛壇。我聞山王下七重青海內有八功德水。往古諸佛欲昇法王位。皆登金剛壇用水灌頂。我自往取欲灌釋迦頂。彼揵闥婆王。開瓶出印塔。將瓶取水。爾時十方諸佛命我昇壇。我即繞壇三匝。從于南面上。西轉而北住。至于壇中心。自敷尼師壇。禮十方佛。諸佛命我。坐入金剛三昧。十方來佛又告娑竭龍王。汝往大海底寶馬王洲上頻伽羅山頂。彼有大巖窟。名為金剛藏。用貯輪王鍾。及貯法王鍾。皆用黃金作。七寶白玉用填其上。諸佛出世皆用千鍾灌頂之上。輪王出世亦千鍾灌。汝持佛鍾來。不用輪王者。即盛八功德水以灌釋迦。爾時龍王承佛教已。即取金鍾以授十方諸佛。諸佛受已命揵闥婆王。汝持彼水來瀉我金鍾內。諸佛受已地為六種震動。十方諸來佛各放白毫光。而彼光明中歎佛寶功德。我從三昧起亦放眉光。共諸佛光合成一寶蓋。遍覆大千界。日月星辰大海諸山及眾生業報蓋中悉現。而是寶蓋中有百億諸佛土。諸佛命我起立金壇。又禮十方佛。時十方諸佛。又告和脩龍王。往頻伽山頂。彼山有窟。藏諸佛座輪王座。皆用黃金作之。如須彌山。佛座九龍繞之。輪王座五龍繞之。今法王登位時座。于時十方諸佛。又命大魔王。及大梵王。共輿佛座來至于金壇上。諸佛命我坐。我即依言便却踞坐。時十方諸佛以金鍾盛水用灌我頂。諸佛灌已。次及四王帝釋魔梵。次第灌之。我灌頂已得淨三昧。無量佛法一時皆現。地又大動。百億諸魔皆來降伏。十方諸梵王各執天樂奏佛成道曲。而諸樂器中皆放光明說六波羅蜜。時揵闥婆王。將前七寶印來授十方佛。諸佛受已。印我面七竅。佛又告我言。今印汝七竅。今具七覺分。最初印面門。為揀擇煩惱及諸智數。如是耳目鼻等次第印之。又以黃金印用授十方諸佛。諸佛受已。即印我胸三處。由獲法印。故證得三空智。解了諸佛法。次持白銀印。又授十方佛。諸佛受已。即印我頂及以手足。既得印已證成無漏智。具五分法身。諸佛印竟。咸舒金色手以摩我頂。我得摩已證百千三昧。得千法明門。斯等諸佛法我已久證。為諸眾生故示同輪王相。又示希瑞相。我頂及手足。皆放五色光明。一一光中具百千樓觀。我諸分身佛並在樓觀中。皆如我受印登大法位。我自成道來。常持此瓶塔。未曾示汝等。今時方現。又佛告普賢大士。開瓶出寶塔。依命出塔已在世尊前立。世尊起禮塔已塔門自開。中有真珠觀。其數十三萬。觀別成一印并金疊毘尼。還有十三萬。中有五比丘入于滅盡定。佛告文殊。汝取我法角黃金為釦。至彼比丘所。吹我出世曲及起深定曲。比丘聞樂音。尋從定起問文殊師利。今何佛興世耶。答曰。此賢劫中第四釋迦佛。比丘又言。我是。拘留孫佛聲聞大弟子。彼涅槃時。令我住此塔內守護諸印等。及至樓至佛方始涅槃爾時比丘。即從座起遙禮世尊。問訊起居已又告文殊。彼佛勅我。釋迦臨涅槃時。汝於諸印中。取二十三印。將付釋迦佛滅度之後所有遺教。彼時眾生。垢重邪見。不持禁戒。諸天龍神皆不擁護。令諸四部無有威德。我留此印與釋迦文佛。令大菩薩於後世中將二十三印遍印遺法。印彼四部無有毀犯。若樂讀誦經者。印彼人口無有遺忘。若修定人行直心者。並用印之。令彼終後屍形不壞。或有光明。諸惡眾生見如上瑞。皆生欣重心。說是語已。塔門還自閉之。

At that time, the Four Heavenly Kings addressed Vinaya Master Daoxuan: "When the Tathāgata was approaching nirvāṇa, he was dwelling together with the great assembly of humans and gods at the Oxhead Vihāra south of Lake Anavatapta on the summit of Mount Gandhamādana. He addressed Mahākāśyapa: 'Take Subhūti to the summit of Mount Sumeru and blow the great Dharma conch to summon the bodhisattvas of the ten grounds from the ten directions, the saṃgha of śrāvakas, the ten billion Brahmās and Śakras, the Four Heavenly Kings, and the like; also summon the Buddhas of the ten directions to assemble at Mount Gandhamādana.' Kāśyapa complied with the instruction, and the great assembly gathered like clouds. At that time, the World-Honoured One sat cross-legged and entered the vajrasamādhi. The great earth shook in six ways, and he also emitted light from his eyebrows that illuminated throughout the great trichiliocosm for seven days. The great assembly all wondered, not knowing what the reason was. The World-Honoured One arose from samādhi, smiled serenely, and addressed the great assembly: 'When I first vaulted over the city wall and just emerged from the palace gate, outside there was a gandharva king leading his clan, playing hundreds of thousands of divine musical pieces, who came to my place and asked me: "Where do you wish to go?" I replied to him: "I wish to seek bodhi." He said to me: "You are certain to achieve saṃbodhi. When Krakucchanda Buddha was about to enter nirvāṇa, he entrusted me with a golden vase. Inside the vase is a jewelled stūpa containing seven-jewel seals: two golden seals and five silver seals. He bade me entrust them to Siddhārtha and always instructed me to guard them. When you achieve saṃbodhi, I shall promptly come." Relying on his words, I received the vase, and before long achieved the Way. Mahābrahmā and the earth deity Dṛḍhā constructed a great vajra-platform adorned with myriad jewels out of yellow gold and white jade to the south of the Bodhi tree. At that time, the gandharva king addressed the Buddhas of the ten directions: "I saw that when past Buddhas first achieved the Way, they all ascended the vajra-platform, and golden vases holding water were used to consecrate their heads to establish them in the rank of Dharma King. Now I see Śākya-Venerable has just attained bodhi; he too should ascend the vajra-platform like the previous Buddhas. I have heard that below the King of Mountains, within the sevenfold blue sea, there is water endowed with the eight virtues. When the Buddhas of antiquity wished to ascend to the rank of Dharma King, they all climbed the vajra-platform and used this water to consecrate their heads. I shall go myself to fetch it, wishing to consecrate Śākya's head." That gandharva king opened the vase, took out the seal-stūpa, and carried the vase to fetch the water. At that time, the Buddhas of the ten directions bid me ascend the platform. I then circumambulated the platform three times, ascended from the south, turned west and paused at the north, and arriving at the centre of the platform, I spread my niṣīdanamyself and paid homage to the Buddhas of the ten directions. The Buddhas instructed me to sit and enter the vajrasamādhi. The Buddhas who had come from the ten directions also told the Nāga King Sāgara: "Go to the summit of Mount Piṅgala on the Jewel-Horse King Isle at the bottom of the great ocean. There is a great rock cave there named the Vajragarbha, which is used to store the bells of cakravartins and the bells of Dharma Kings. They are all made of yellow gold and inlaid with the seven jewels and white jade. When Buddhas appear in the world, a thousand bells are used to pour consecration on their heads; when cakravartins appear in the world, a thousand bells are also used for consecration. Bring the Buddha-bells, do not use the cakravartin ones, to hold the water of eight virtues to consecrate Śākya." At that time, having received the Buddha's instruction, the Nāga King took the golden bells and offered them to the Buddhas of the ten directions. Having received them, the Buddhas instructed the gandharva king: "Take that water and pour it into our golden bells." When the Buddhas had received it, the earth shook in six ways, and the Buddhas who had come from the ten directions each emitted a white uṣṇīṣa-curl light. Within that light they praised the merits of the Buddha Jewel. Arising from samādhi, I also emitted light from my eyebrows, which merged with the lights of the Buddhas into a single jewelled canopy that covered the great trichiliocosm everywhere. The sun, moon, stars, constellations, great ocean, mountains, and the karmic retributions of sentient beings all appeared within the canopy. Furthermore, within this jewelled canopy were ten billion Buddha-lands. The Buddhas instructed me to rise and stand upon the golden platform, and I again paid homage to the Buddhas of the ten directions. At that time, the Buddhas of the ten directions again addressed the Nāga King Vāsuki: "Go to the summit of Mount Piṅgala. In that mountain there is a cave that conceals the seats of Buddhas and the seats of cakravartins. They are all made of yellow gold, like Mount Sumeru. The Buddha-seat is encircled by nine nāgas, and the cakravartin-seat is encircled by five nāgas. Now is the seat for when the Dharma King ascends the throne." At that time, the Buddhas of the ten directions also commanded the great demon king and Mahābrahmā to carry the Buddha-seat together and bring it onto the golden platform. The Buddhas bid me sit, and I complied with their words and sat down. At that time, the Buddhas of the ten directions held the golden bells filled with water and consecrated my head. After the Buddhas had consecrated me, next the Four Kings, Śakra, Māra, and Brahmā consecrated me in turn. After receiving the consecration, I attained the pure samādhi, and immeasurable Buddha-dharmas all manifested at once. The earth shook greatly again, and ten billion māras all came to surrender. The Brahmā kings of the ten directions each held heavenly musical instruments and played the melody of the Buddha's attainment of the Way, and from within all the musical instruments light was emitted, expounding the six pāramitās. Then the gandharva king brought the previous seven-jewel seals and offered them to the Buddhas of the ten directions. Having received them, the Buddhas imprinted them on the seven apertures of my face. The Buddhas further addressed me, saying: "Now we imprint your seven apertures so that you are endowed with the seven limbs of awakening. First we imprint your mouth in order to select among afflictions and the factors of knowledge; in this manner your ears, eyes, nose, and so forth are imprinted in turn." They also offered the golden seals to the Buddhas of the ten directions. Having received them, the Buddhas imprinted them on three places on my chest: because I obtained the Dharma-seals, I thereby realized the knowledge of the three voids and understood all Buddha-dharmas. Next he took the silver seals and also offered them to the Buddhas of the ten directions. Having received them, the Buddhas imprinted them on my crown as well as my hands and feet: having received the seals, I realized the uncontaminated knowledge and was endowed with the fivefold dharmakāya. When the Buddhas had finished imprinting, they all extended their golden hands to stroke my head. Having received the stroking, I realized hundreds of thousands of samādhis and attained a thousand illuminative gateways of the Dharma. These Buddha-dharmas I had already realized long ago, but for the sake of sentient beings I displayed the same characteristics as a cakravartin, and also displayed rare and auspicious signs. My crown and my hands and feet all emitted five-coloured light, and within each light were hundreds of thousands of multi-storeyed pavilions. My emanation-buddhas were all inside the pavilions, and all received the seals and ascended the great Dharma rank just as I had. Since attaining the Way, I have constantly kept this vase and stūpa; I had never shown them to you, but only now do I reveal them.' Furthermore, the Buddha instructed the Great Being Samantabhadra to open the vase and take out the jewelled stūpa. In accordance with the command, he took out the stūpa and set it standing before the World-Honoured One. The World-Honoured One arose and paid homage to the stūpa, whereupon the stūpa door opened on its own. Inside there were pearl pavilions, numbering one hundred and thirty thousand; each pavilion formed a single seal, together with golden folds of vinaya, also numbering one hundred and thirty thousand. Inside were five bhikṣus who had entered the cessation concentration. The Buddha addressed Mañjuśrī: 'Take my Dharma horn mounted with yellow gold, go to where those bhikṣus are, and blow my melody of appearance in the world and my melody of arising from deep concentration.' Hearing the musical sound, the bhikṣus immediately arose from concentration and asked Mañjuśrī: 'What Buddha has arisen in the world now?' He replied: 'The fourth, Śākyamuni Buddha, in this Bhadrakalpa.' The bhikṣus said further: 'We are great śrāvaka disciples of Krakucchanda Buddha. When he entered nirvāṇa, he bid us stay inside this stūpa to guard the seals and the like until Rucika Buddha, when we may finally enter nirvāṇa.' At that time, the bhikṣus arose from their seats, paid homage to the World-Honoured One from afar, enquired after his health, and also addressed Mañjuśrī: 'That Buddha instructed us: "When Śākyamuni approaches nirvāṇa, take twenty-three seals from among the seals and entrust them to all the bequeathed teachings after Śākyamuni Buddha passes into extinction. The sentient beings of that time will have heavy defilements and wrong views, and will not observe the prohibitions and precepts; the gods, nāgas, and spirits will not protect them, causing the four assemblies to lack majesty and virtue. I leave these seals for Śākyamuni Buddha, bidding the great bodhisattvas in future ages to take the twenty-three seals and stamp them everywhere upon the bequeathed Dharma, imprinting those four assemblies so that they are free from violations. If there are those who delight in chanting and reciting the sūtras, imprint their mouths so that they have no forgetfulness. If there are those who cultivate concentration and practice with a straight mind, imprint them all, causing their corpses after death to not decay, or to possess radiance. When wicked sentient beings see such auspicious signs as these, they will all give rise to joyful and reverent minds."' Having spoken these words, the stūpa door closed again on its own."