菩薩從兜術天降神母胎說廣普經 7.39

7.39

爾時，座中有菩薩名曰信解脫，過去無央數阿僧祇劫為緊陀羅王，須彌山北過琉璃山，琉璃山北過小鐵圍山，鐵圍山北有大黑山，緊陀羅王在中治化。過去無數恒沙諸佛，亦不覩見亦不聞法，亦無有聖眾教化，無日、月、星辰光明所照。由昔積福一施之報，居在七寶宮殿壽命極長。何以故？本在人間值遇良田，有大長者造佛塔廟。此緊陀羅布施一剎柱成辦廟寺，復以淨食施彼工匠，壽終命盡作胸臆神王，在兩山中間，自然七寶宮殿屋舍。昔在人間居財無量，有一沙門中時持鉢乞食，婦見沙門在門乞食，即擎飯施與。長者見婦與沙門食，即便瞋恚：「此何乞人瞻視我婦，當令此人手脚破壞。」壽終之後受此醜形，八十四劫恒無手足。在人間時學仙人法在深山中，誦習呪術能移動日月，以夜為晝以晝為夜，呼吸之頃能吐出金銀七寶，能使枯樹悉生枝、葉、花、果，能使海水消竭，在火不燒，身能飛行，眼能徹視自識宿命，知他人心，耳遠聞聲，眷屬弟子五百人。聞佛出世，佛名清淨光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，說微妙法初、中、竟善，大慈平等功勳難量。我將諸弟子從深山出，飛行經過王宮後園浴池，見諸采女在池洗浴。我及弟子，下見婦女生染愛心，皆失神足即墮園中。時我瞋恚故來求佛，失我神足。時采女眾見五百丈夫盡在園中，尋入白王，王勅左右：「將彼人來，我欲問之。」尋將詣王。王問言：「卿等何人？」答曰：「我等在山學仙道人，山中誦習呪術，能移動日月，以夜為晝以晝為夜，乃至耳遠聞聲，眷屬弟子五百人。聞佛出世佛名清淨光，我將諸弟子從深山出，飛行經過王宮後園浴池，見諸采女在池洗浴。我及弟子，下見婦女生染愛心，皆失神足即墮園中。」時王告之曰：「汝等在深山學仙道來為久近耶？」答曰：「二十二小劫。」王復問曰：「積劫學道心如死灰不動不搖，云何欲心而失神足？」答曰：「本謂真道神靈第一，踊沒自在所念皆成。不圖今日忽然失道，慚愧聖王隨王刑罰。」王告之曰：「汝本學道二十二小劫，形枯心疲所習不真，如愚惑人空中求寶，於真際法不獲實相。汝所求師如來等正覺者，近在岳跱山中。我當將汝等往至佛所，若佛有所說當奉行之。」爾時大王，即嚴駕羽寶之車具五威儀，將諸眷屬及五百仙學人等，往詣岳跱山。王即下車解劍去蓋，却五威儀步至佛所，頭面禮足在一面坐。爾時國王須臾退坐，前白佛言：「此五百人，在山學仙二十二小劫，聞佛出世欲來見佛，飛過後宮貪著欲愛即失神足。唯願世尊，與說微妙之法，當令還復五神通道。」佛告大王：「此五百人所行善根，成便壞敗終不究竟，本為長者，比丘乞食瞋恚言：『使汝無手足。』無數劫中作胸臆神王，在大鐵圍黑山中間，雖復受報日月所不照，先在人間以剎柱施人。以一施之惠與辟支佛，後得人身於山中學仙，欲心熾盛還失神足，此緣久有非適今也。此五百人於今世命終，皆當生無怒佛所，彼佛與說生老病死十二因緣。苦無苦、本集、滅、道果。亦復如是。」佛說是時王意開解，亦樂欲生無怒佛所。爾時國王及五百仙人，即從座起禮佛而去。

At that time, in the assembly there was a bodhisattva named Adhimuktivimukti. In the past, countless asaṃkhyeya kalpas ago, he was a kiṃnara king. North of Mount Sumeru, past Mount Vaiḍūrya, north of Mount Vaiḍūrya, past the Minor Iron Enclosure Mountain, north of the Iron Enclosure Mountain was the Great Black Mountain, where the kiṃnara king ruled and transformed [his realm]. Past countless Buddhas [as numerous as] the sands of the Ganges, he neither saw them nor heard the Dharma, nor were there noble assemblies to teach and transform, nor was he illuminated by the light of the sun, moon, and stars. Due to the recompense of a single act of generosity accumulated in the past, he dwelt in a palace of the seven jewels with an extremely long lifespan. Why is that? Originally, in the human world he encountered a fertile field of merit: there was a great elder who was building a stūpa for the Buddha. This kiṃnara donated a single stūpa mast to complete the temple and also gave pure food to those artisans. When his lifespan came to an end, he became a chest-creature king (uraga king) between two mountains, having natural palaces and residences of the seven jewels. In the past, when he lived in the human world possessing immeasurable wealth, there was a śramaṇa who at noon held his alms-bowl begging for food. The wife saw the śramaṇa begging at the gate and immediately presented food and gave it to him. When the elder saw his wife giving food to the śramaṇa, he became furious: 'What kind of beggar is this, staring at my wife? I will see to it that this person's hands and feet are broken!' After his life ended, he received this ugly form, continuously lacking hands and feet for eighty-four kalpas. When he was in the human world, he studied the methods of ṛṣis in the deep mountains, reciting and practicing incantations, able to move the sun and moon, turning night into day and day into night; in the space of a breath he could spew forth gold, silver, and the seven jewels; he could cause withered trees all to produce branches, leaves, flowers, and fruits; he could cause seawater to evaporate; entering fire he was not burned; his body could fly; his eyes could see through everything; he himself knew his past lives and knew the minds of others; his ears heard distant sounds; and he had a retinue of five hundred disciples. Hearing that a Buddha had appeared in the world named Pure Light Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, who expounded the subtle and wondrous Dharma, good in the beginning, middle, and end, whose great compassion and impartiality had merits difficult to measure, I led the disciples out from the deep mountains. Flying past the bathing pool in the rear garden of the royal palace, we saw the court ladies bathing in the pool. Looking down and seeing the women, I and my disciples gave rise to attachment and lust; all of us lost our supernatural powers of flight and immediately fell into the garden. At that time I became angry that coming to seek the Buddha had caused me to lose my supernatural powers. Then the assembly of court ladies saw the five hundred men all in the garden, and immediately entered to report to the king. The king ordered his attendants: 'Bring those men here; I wish to question them.' They were immediately brought to the king. The king questioned them, saying: 'Who are you people?' They replied: 'We are practitioners studying the path of ṛṣis in the mountains. In the mountains we recited and practiced incantations, able to move the sun and moon, turning night into day and day into night, up to having ears hearing distant sounds, with a retinue of five hundred disciples. Hearing that a Buddha had appeared in the world named Pure Light, I led the disciples out from the deep mountains. Flying past the bathing pool in the rear garden of the royal palace, we saw the court ladies bathing in the pool. Looking down and seeing the women, I and my disciples gave rise to attachment and lust; all of us lost our supernatural powers of flight and immediately fell into the garden.' Then the king told them: 'How long has it been since you came to study the path of ṛṣis in the deep mountains?' They replied: 'Twenty-two small kalpas.' The king further asked: 'Accumulating kalpas studying the path, the mind is like dead ashes, unmoved and unshaken; how could a lustful thought cause you to lose your supernatural powers?' They replied: 'Originally we thought the true path was spiritually supreme, where rising and sinking were at our ease and whatever we wished was accomplished. We never expected that today we would suddenly lose the path. Ashamed before the sage-king, we submit to the king's punishment.' The king told them: 'You originally studied the path for twenty-two small kalpas; your bodies are withered and your minds fatigued, but what you practiced was not genuine—like a foolish, deluded person seeking jewels in empty space, failing to obtain the true nature in the Dharma of the ultimate reality. The master whom you seek, the Tathāgata, the Fully Awakened One, is nearby in the Yuezhi Mountains. I shall lead you to the Buddha's abode; if the Buddha has something to teach, you should practice it.' At that time the great king immediately prepared a feather-jeweled chariot endowed with the fivefold deportment, and led his retinue and the five hundred students of the ṛṣis to the Yuezhi Mountains. The king then descended from the chariot, untied his sword, set aside his parasol, put away the fivefold deportment, and walked to the Buddha's abode. He bowed his head at the Buddha's feet and sat to one side. At that time, after sitting for a moment, the king withdrew, stepped forward, and said to the Buddha: 'These five hundred men studied the ṛṣis in the mountains for twenty-two small kalpas. Hearing that a Buddha had appeared in the world, they wished to come and see the Buddha, but flying over the rear palace, they became greedy and attached to lust and immediately lost their supernatural powers. We only pray that the Bhagavat will expound the subtle and wondrous Dharma to them, so that they may recover the path of the five supernatural powers.' The Buddha told the great king: 'The roots of goodness practiced by these five hundred people, once accomplished, were ruined and never reached the ultimate. Formerly he was an elder; when a bhikṣu begged for food, he said in anger: "May you have no hands or feet!" For countless kalpas he was a chest-creature king between the Great Iron Enclosure and the Black Mountain. Although he received this retribution where the sun and moon do not shine, earlier in the human world he had given a stūpa mast to others. By the benefit of that single gift given to a pratyekabuddha, he later obtained a human body and studied the ṛṣis in the mountains. His lustful mind flared up and he again lost his supernatural powers; this karmic condition has existed for a long time, not just now. When these five hundred people end their lives in this present life, they will all be born in the abode of the Buddha Without Anger. That Buddha will expound to them the twelve links of dependent origination—birth, old age, sickness, and death—as well as suffering, non-suffering, original origin, cessation, and the fruit of the path, and it will be likewise.' When the Buddha spoke this, the king's mind opened in understanding, and he also wished to be born in the abode of the Buddha Without Anger. At that time the king and the five hundred ṛṣis rose from their seats, bowed to the Buddha, and departed.