菩薩從兜術天降神母胎說廣普經 7.85

7.85

佛告造行菩薩：「過去無數阿僧祇劫行業果報，亦是現在作。未來無數阿僧祇劫行業果報，亦是現在作。現在所作行業果報，亦是過去、未來受對因緣，今當與汝說之。昔我所更苦行無數，或修淨行、或修不淨行，或修天行、或修人行，初求佛道諸漏已盡，神通變化㸌然大悟，三界都苦唯我為樂。於尼連水邊六年苦行，日食一麻一米，斯由曩昔向一緣覺犯口四過，斷絕一施，今受斯報。我既成佛，為五百摩納子惡聲誹謗罵詈，在諸街巷稱言，佛道非真。時諸國人民有信、不信，信者信地、法地，不信者外凡夫，如此人等根、力成就不可沮壞。佛出於世光明普照，地獄休息、餓鬼飽滿，在畜生者不復荷負重擔。如我弟提婆達兜以石打佛脚指出血，吾時避走東至弗于逮、北至欝單曰、西至拘耶尼，吾復避之從忉利天上至三十二天，此石故隨逐吾，吾復避之還至故處，為石所傷。吾在摩竭國界晝闇園中，閑居經行，時有長者名尸利掘，請我供養，我即受請，將阿難一人尋從我行。彼長者舍有七重門，門各有守者，過去，未來，現在諸佛常法，默然受請不受餘請。凡我弟子出家為道行亦應爾。我至彼門，尸利掘長者，於內作倡伎樂自恣，忘我在外已經日夜。佛語阿難：『汝行乞食我住此處。』時馬將從佛邊過，佛從乞食。馬將言：『我無食，唯有熟麥當持相與。』即持熟麥施與佛，佛即受食之。時彼馬將謂為佛食。爾時有天子名曰練精，即接食去，諸人見者謂為佛食。然佛不食，為度彼故，故現受食。如是九十日在門裏住，阿難亦九十日乞食。如來威神，不令國王及群臣長者知佛住此。何以故？恐彼生慢興誹謗心：『佛無威神，餘人何望？』

The Buddha told Zao Xing Bodhisattva: "The karmic deeds and retributions of countless asaṃkhyeya kalpas in the past were also performed in the present. The karmic deeds and retributions of countless asaṃkhyeya kalpas in the future are also performed in the present. The karmic deeds and retributions performed in the present are also the conditions for experiencing retribution in the past and future. I shall now explain them to you. In the past, the austerities I underwent were countless: sometimes I cultivated pure practices, sometimes impure practices; sometimes I cultivated the practices of devas, sometimes the practices of humans. When I first sought the Buddha path, all outflows were exhausted, and with supernormal powers and transformations, I attained bright, great awakening: 'The three realms are entirely suffering; I alone am at bliss.' By the bank of the Nairañjanā River, I practiced austerities for six years, eating one hemp seed and one grain of rice each day. This was because long ago, toward a pratyekabuddha, I committed the four faults of speech and cut off a single act of almsgiving; now I receive this retribution. After I attained Buddhahood, I was slandered, reviled, and cursed with malicious voices by five hundred young brahmins, who proclaimed in every street and alley that the Buddha's path was not true. At that time, the people of the various kingdoms had those who believed and those who did not believe. Those who believed were in the stage of faith and the stage of Dharma; those who did not believe were external ordinary beings. As for such people [of faith], their faculties and powers were accomplished and could not be undermined. When a Buddha appears in the world, his radiant light illuminates universally: the hells are granted rest, the hungry ghosts are satisfied, and those among the beasts no longer bear heavy burdens. As when my younger brother Devadatta struck the Buddha's toe with a stone until it bled, I fled at that time to the east as far as Pūrvavideha, to the north as far as Uttarakuru, and to the west as far as Godānīya. I fled further, ascending from Trāyastriṃśa Heaven up to the thirty-second heaven, yet this stone still pursued me. I fled again, returning to the original place, where I was wounded by the stone. When I was in the kingdom of Magadha, walking in quiet dwelling in the Andhavana Grove, an elder named Śrīgupta invited me for offerings. I accepted the invitation, taking only Ānanda with me as I walked. That elder's residence had seven gateways, each guarded by a gatekeeper. It is the constant rule of all past, future, and present Buddhas to accept an invitation in silence and not to accept another invitation. All my disciples who leave home to practice the path should also act in this way. When I arrived at that gate, the elder Śrīgupta was inside indulging himself in music and dance, and forgot that I was outside for a day and a night. The Buddha said to Ānanda: 'Go and beg for food; I will remain here.' At that time, a horse-keeper passed by the Buddha, and the Buddha begged him for food. The horse-keeper said: 'I have no food, only boiled barley; I will give this to you.' He then took the boiled barley and offered it to the Buddha, and the Buddha accepted it and ate it. At that time, that horse-keeper thought the Buddha had eaten it. Then there was a deva named Lianjing who immediately took the food away, though the people who saw it thought the Buddha had eaten it. Yet the Buddha did not eat it; to deliver that person, he manifested accepting the food. In this manner, I remained inside the gate for ninety days, and Ānanda also begged for food for ninety days. By the Tathāgata's awe-inspiring spiritual power, he did not allow the king, ministers, or elders to know that the Buddha was staying there. Why is that? Out of fear that they would give rise to arrogance and conceive thoughts of slander: 'If the Buddha lacks awe-inspiring spiritual power, what hope is there for other people?'"