菩薩從兜術天降神母胎說廣普經 5.8

5.8

The Buddha told Bodhisattva Zizai: "Now raise your eyes and observe the eastern Brahmā Heavens, the Mahābrahmā Heavens, the Pure Brahmā Heavens, and up to the Akaniṣṭha Heaven. All these devas formerly cultivated brahma-conduct; they are all of the Buddha's lineage who cultivated merits, but because of greed for blessings and retribution, they were tainted by and attached to the five pleasures. Through these causes and conditions, their path and fruit led them to receive heavenly bodies. Estimating and measuring the blessings of the Brahmā Heaven, I shall now expound them for you one by one. Filling this trichiliocosm with wheel-turning sage kings, they have their retinues guided by seven treasures. As for the so-called seven treasures: First is the elephant treasure, with thirty-two tusks, pure white hair, stepping on lotuses with its feet, and its body able to fly. Second is the horse treasure, dark blue in color with vermilion mane and tail, its body able to fly, reaching wherever it goes without impediment, and knowing the thoughts in people's minds. Third is the jewel treasure, its radiance shining brightly and filling empty space, illuminating all the four continents. Fourth is the wheel treasure, the wheel having a thousand spokes carved and engraved, which one never tires of viewing; this fourth is non-sentient. Fifth is the jade-woman treasure, exquisitely wondrous among women, gentle and harmonious in nature and conduct, upright and exceedingly rare in the world, neither too tall nor too short, neither too white nor too black, her body bearing the fragrance of the utpala lotus, and her mouth bearing the fragrance of gośīrṣa sandalwood, respectful, modest, and knowing the inclinations of the sage king. Sixth is the treasury-master minister: when the king needs treasures, he holds a divine vessel in his hand and points it toward empty space, and pouring it out, treasures are formed, which can be taken or halted at the king's pleasure. Seventh is the military-master treasure: when the sage king goes out on tour and needs the four types of armies, the king says to him: 'I now wish to go out and inspect the boundaries of the realm; quickly assemble the troops before my palace, without letting the shadow shift.' Receiving the king's command, he turns to glance east, and the elephant troops have already gathered and arrayed in the east; he turns to glance south, and the cavalry troops have already gathered and arrayed in the south; he turns to glance west, and the chariot troops have already gathered and arrayed in the west; he turns to look north, and the infantry troops have already gathered and arrayed in the north. The wheel-turning sage king rides as he pleases, on horse or on elephant, going to Pūrvavideha, Uttarakuru, or Godānīya, traveling in the four directions with his feet not treading upon the ground, for a hundred years, a thousand years, or several thousand hundred years, naturally partaking of blessings. Calculating the body of a wheel-turning sage king filling the four continents, it does not equal the body of Śakra. Why is that? The seven-jeweled palaces, jade women, and retinues governed by Śakra sit in the seven-jeweled halls and amuse themselves with heavenly music, looking east and forgetting the west, looking south and forgetting the north, with joy beyond words. And that body of Śakra does not equal the king of the sixth heaven: his body has thirty marks, with sovereign divine virtues; he transforms according to his wishes and it is accomplished upon a mere thought; the troops he leads cannot be numbered, and his merits, blessed karma, and generosity are unimpeded. Even if kings of the sixth heaven and the like were to fill the four continents, they would not equal the vast merits of a single Mahābrahmā, who governs the trichiliocosm, with innumerable, limitless, and unreckonable multitudes of Brahmā devas, whose lifespans are exceedingly long, coming to an end only after exceeding a Bhadrakalpa."