法苑珠林 8.103

8.103

如因果經云。爾時善慧菩薩功行滿足。位登十地。在一生補處。近一切種智。生兜率天名聖善。為諸天主說於一生補處之行。亦於十方國土現種種身。為諸眾生隨宜說法。期運將至當下作佛。即觀五事。一者觀諸眾生熟與未熟。二者觀時至與未至。三者觀諸國土何國處中。四者觀諸種族何族貴盛。五者觀過去因緣誰最真正應為父母。觀此五已即下生者。不能廣利諸天人眾。仍於天宮現五種相。令諸天子皆悉覺知菩薩期運應下作佛。一者菩薩眼見瞬動。二者頭上華萎。三者衣受塵垢。四者腋下汗出。五者不樂本坐。諸天眾見菩薩有此異相。心大驚怖。身諸毛孔血流如雨。自相謂言。菩薩不久捨於我等。爾時菩薩又現五瑞。一者放大光明普照三千大千世界。二者大地十八相動。須彌海水諸天宮殿皆悉震搖。三者諸魔宮宅隱蔽不現。四者日月星辰無復光明。五者天下八部皆悉震動不能自禁。是諸天見菩薩身已有五相。又覩外五現希有事。皆悉聚集到菩薩所。頭面禮足白言。尊者。我等今日見此諸相。舉身震動不能自安。願為我釋此因緣耶。便答天言。善男子。當知諸行皆悉無常。我今不久捨此天宮生閻浮提。于時諸天聞此語已。悲號涕泣心大憂惱。舉體血現迷悶於地。深歎無常。爾時有天子。即說偈言。

As the Sūtra on Cause and Effect says: At that time, the Bodhisattva Sumati (Good Wisdom) had perfected his practices and merits, ascended to the tenth bhūmi, was in the position of one last birth before buddhahood (ekajāti-pratibaddha), and drew near to the knowledge of all modes (sarvākārajñatā). Born in Tuṣita Heaven with the name Ārya-suputra (Noble and Good), he expounded for the heavenly lords the practice of one last birth before buddhahood. He also manifested various bodies throughout the lands of the ten directions, preaching the Dharma appropriately for all sentient beings. When his destined time approached and he was about to descend to become a Buddha, he observed five matters: first, he observed whether sentient beings were mature or not mature; second, he observed whether the time had arrived or not arrived; third, he observed among the lands which country was central; fourth, he observed among the clans which clan was noble and flourishing; fifth, he observed through past causes and conditions who was most upright and fitting to be his parents. If he were to descend and be born immediately after observing these five matters, he would not be able to broadly benefit the hosts of gods and humans. Therefore, he manifested five signs in the heavenly palace so that all the devaputras would know that the Bodhisattva’s destined time had come to descend and become a Buddha: first, the Bodhisattva’s eyes were seen to blink; second, the flowers on his head withered; third, his garments caught dust and dirt; fourth, sweat issued from under his armpits; fifth, he took no pleasure in his original seat. When the hosts of devas saw these strange signs in the Bodhisattva, they were terrified in their hearts, and blood poured like rain from all the pores of their bodies. They said to one another: “Before long, the Bodhisattva will abandon us.” At that time, the Bodhisattva further manifested five auspicious omens: first, he emitted a great light that universally illuminated the trichiliocosm; second, the great earth shook in eighteen manners, and Mount Sumeru, the waters of the ocean, and the palaces of all the devas were all shaken and trembled; third, the dwellings of Māra were concealed and did not appear; fourth, the sun, moon, and stars no longer possessed light; fifth, the eight classes of beings beneath heaven were all shaken and could not control themselves. When these devas saw that the Bodhisattva’s body already displayed the five signs and witnessed the five rare occurrences externally, they all gathered and went to the Bodhisattva’s place. Bowing their heads and faces to his feet, they said: “Venerable One, today we have seen these signs, and our whole bodies tremble, unable to be at peace. We pray that you will explain this cause and condition for us.” He then replied to the devas: “Good sons, you should know that all conditioned things are impermanent. Before long, I shall leave this heavenly palace and be born in Jambudvīpa.” At that time, when the devas heard these words, they wailed and wept, deeply grieved and distressed in their hearts; blood appeared over their entire bodies, and they fell senseless to the ground, deeply lamenting impermanence. At that time, a devaputra spoke these verses: