佛說大堅固婆羅門緣起經卷下
The Buddha Speaks the Great Solid Brahmin's Past Causes Sutra, Scroll Two
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護等奉 詔譯
Translated by the Third-Tripitaka Master of the Western Heaven, Court-Faithful Grand Master, Acting Minister of Glorious Happiness, Master
「爾時，輔相大堅固婆羅門即時來詣黎努王所，到已伸敬退坐一面。時，王歡喜顧囑慰安，輔相亦復肅恭對答。王言：『大堅固！汝今為我度此國境分為七分，我與六人童子各各分理。』是時輔相受王命已，即時度量分此地界，正北北隅，其界廣闊。正南南隅，其界狹略，猶如車形。中央境土，多人聚處，黎努王居。所有迦陵誐國，㮈多布囉城；摩濕摩迦國，褒[惺-生+土]那城；晚帝那國，摩呬沙摩城；蘇尾囉國，勞嚕迦城；彌體羅國；尾提呬城；摩伽陀國，瞻波大城；波羅奈國，迦尸大城。如是七國，各分界已。時，六人童子於彼彼處，受王灌頂，各各為王，統理一處。從是已後，乃有七王，所謂黎努王、破冤王、梵授王、勝尊王、明愛王、持國王、大持國王，如是七王各分統已。後時，六王又復集會，共詣輔相婆羅門所，到已謂言：『大堅固！如汝所有，智謀才略，助佐黎努大王，我等六王願汝同彼，亦相贊助。』輔相婆羅門聞是言已，同佐七王，諸所有事悉共參議。
At that time, the minister, the brahmin Mahāsthāma, came directly to King Leṇu. Upon arriving, he paid his respects and sat to one side. The king, delighted, turned to him with words of comfort and reassurance, and the minister responded with equal reverence and courtesy. The king said, “Mahāsthāma! Now, for my sake, divide this kingdom into seven portions, so that I and the six young princes may each govern one part.”
Hearing the king’s command, the minister immediately measured and divided the land. To the far north, the boundary was broad and expansive. To the far south, it grew narrow and constricted, resembling the shape of a chariot. The central territory, densely populated, became the seat of King Leṇu. Thus, the lands of Kaliṅga with its city of Naṭapura; the land of Māṣmaka with its city of Aunā; the land of Vaiḍena with its city of Mahiṣama; the land of Suvīra with its city of Laukā; the land of Mithilā with its city of Videha; the land of Magadha with its great city of Campā; and the land of Vārāṇasī with its great city of Kāśī—these seven kingdoms were each assigned their boundaries.
Once the divisions were made, the six young princes, at their respective places, received the royal consecration and each became king, ruling over one domain. From that time onward, there came to be seven kings: King Leṇu, King Ripudhvaja (the Vanquisher of Enemies), King Brahmadatta, King Jyeṣṭha (the Supreme Lord), King Priyarūpa (the Beloved of Beauty), King Dhṛtarāṣṭra (the Guardian of the Realm), and King Mahādhṛtarāṣṭra (the Great Guardian of the Realm). Thus, the seven kings each held their separate dominions.
Later, the six kings gathered once more and went together to the brahmin minister. Upon arriving, they said, “Mahāsthāma! Just as you have used your wisdom, strategy, and skill to assist the great King Leṇu, we six kings likewise ask that you support us in the same manner.” Hearing these words, the brahmin minister agreed to assist all seven kings, and from then on, he participated in the counsel and deliberation of all their affairs.
「爾時，輔相婆羅門其後又復教授七千婆羅門，誦彼經典，教授七千婆羅門，讀彼經典。時，諸長者婆羅門士庶人民，咸知咸見輔相婆羅門如是才智，互相議言：『此大堅固是為真實大婆羅門，復能與諸婆羅門眾，教授讀誦圍陀典章。』
At that time, the Brahmin minister once again taught the seven thousand Brahmins to recite those scriptures and guided them in reading those texts. The elders, Brahmins, and people from all walks of life, seeing the wisdom and ability of the Brahmin minister, said to one another, "This great and steadfast one is truly a noble Brahmin. He is also able to teach and guide the assembly of Brahmins in reciting and studying the Vedas."
「是時，輔相婆羅門聞眾議已，作是念言：『此諸婆羅門長者士庶人民，處處相聚參議，於我假以稱揚，謂我才智，又復目我而為真實大婆羅門，此非我宜，我且自觀，實非真實大婆羅門，我今不復與諸婆羅門教授讀誦圍陀典章，正使廣知，誠非我善，況復世間我身色相而不久住？我昔曾聞，先德耆舊大婆羅門智者所說，婆羅門法中，於夏四月，寂止一處，修悲禪觀，彼觀若成，大梵天王當來現身，施所求願，若如是事，是我所樂，我應如說修此禪觀。』如是言念已。時，輔相婆羅門將欲於夏四月中寂止一處修悲禪觀，即詣黎努王所，到已白言：『大王！我今樂欲，夏四月中寂止一處修悲禪觀，願王聽許。』時，黎努王言：『大堅固！隨汝所欲，今正是時。』
At that time, the Brahmin minister heard the deliberations of the assembly and thought to himself: "These Brahmins, elders, and common people, gathering in various places, have praised me, calling me wise and regarding me as a true great Brahmin. This is not fitting for me. Reflecting on myself, I am not truly a great Brahmin. Now I will no longer teach the Vedas to other Brahmins or recite them myself. Even if I knew them broadly, that would not truly benefit me, especially since this physical form of mine in the world will not last long. I have heard before that wise elders and learned great Brahmins have said that in the Brahmin tradition, during the four months of summer, one should dwell in solitude and cultivate the meditation of compassion. If such meditation is accomplished, the great Brahma King will appear before the practitioner and grant their heartfelt wishes. If this is the case, it is something I would delight in. I should cultivate this meditation accordingly."
Having resolved thus, the Brahmin minister, intending to dwell in solitude and cultivate the meditation of compassion during the four months of summer, went to King Lienu and said, "Great King! I wish, during the four months of summer, to dwell in solitude and cultivate the meditation of compassion. Please grant me your permission."
Then King Lienu said, "Greatly Firm One! Do as you wish; this is the right time."
「爾時，輔相婆羅門得王許已，詣寂靜處，諦心專注，於夏四月中修悲禪觀。過夏四月已，當苾芻布薩白月十五日，即於彼處，依婆羅門法，以新瞿摩夷，先塗其地，然作四方火壇，其壇中心復作火爐。時，輔相婆羅門沐浴其身，著新淨衣，從北而上，至壇南界，擲吉祥草，徧覆壇地，面北而坐，執宰嚕嚩，施作火事，以祀梵天。爾時，輔相婆羅門作法未久，忽於北方有大光相。輔相婆羅門見是光已，生希有心，身毛喜竪，轉復肅恭，諦心而住。其光熾盛，昔所未見。爾時，大梵天王現光未久，從北而來虛空中住。其輔相婆羅門一心歡喜，仰觀虛空，乃見大梵天王處于空中，即時合掌頂禮說伽陀曰：
At that time, the Brahmin minister, having obtained the king's permission, went to a quiet place. With focused mind and single-hearted devotion, he practiced the meditation on loving-kindness and compassion for the four months of summer. After the four summer months had passed, on the fifteenth day of the bright fortnight, the day of the monastic observance, he followed the Brahmin tradition at that very place. He first smeared the ground with fresh cow dung, then constructed a square fire altar, with a fire pit at its center.
Then the Brahmin minister bathed himself, put on fresh clean garments, and ascended from the north to reach the southern edge of the altar. He scattered sacred grass, covering the entire altar surface, and sat facing north. Holding the ladle, he performed the fire ritual to worship Brahma.
Not long after the Brahmin minister had begun the ritual, a great radiant light suddenly appeared in the north. Seeing this light, the Brahmin minister was filled with wonder. His body hair stood on end with joy, and he became even more reverent, remaining focused and still. The light blazed brilliantly, unlike anything he had ever seen before.
Soon after the light appeared, the great Brahma King came from the north and remained suspended in the sky. The Brahmin minister, his heart filled with joy, looked up at the heavens and saw the great Brahma King in the air. Immediately he pressed his palms together, paid homage, and spoke this verse:
「『威神色相光明具， 是何聖者現空中？
我今雖見不能知， 惟願如實為我說。』
"Radiant with majestic form and blazing light, Who is this holy one appearing in the sky? Though I see them now, I cannot comprehend— Please, tell me truly, what I fail to grasp."
「爾時大梵天王即說伽陀，答輔相婆羅門曰：
At that time, the Great Brahma King spoke a verse in reply to the Brahmin minister:
「『彼諸淨行者悉知， 我於梵界而常住，
又復諸天知我名， 汝婆羅門應自審。』
"All those pure practitioners know, That I dwell eternally in the Brahma realm, And the gods also know my name, O Brahmin, you should reflect on this yourself."
「輔相婆羅門復說伽陀曰：
The Brahmin minister then spoke a verse:
「『所須淨水及座位， 蘇蜜乳粥味中勝，
最初奉獻我專心， 惟願梵王哀納受。』
"Pure water and a seat, as required, With ghee, honey, milk, and porridge—the finest of flavors. These I offer first with focused mind, May the Brahma King graciously accept them."
「大梵天王復說伽陀曰：
The Great Brahma King then spoke this verse:
「『所須淨水及座位， 蘇蜜乳粥味中勝，
汝婆羅門最初獻， 我今如應為汝受。』
"Pure water and a seat are what I need, With ghee, honey, milk-porridge, the finest indeed. You, Brahmin, offer these first to me— I now accept them as is fitting for thee."
「輔相婆羅門說伽陀曰：
「『五欲諸境名此界， 得生梵世名他界，
我忻是義發問端， 惟願梵王聽許我。』
「大梵天王說伽陀曰：
「『此界他界二義中， 隨汝所樂恣汝問，
我今聽許悉無疑， 汝問云何當速說。』
「爾時，輔相婆羅門即作是念：『我於今時，欲解疑惑，先以何義，問彼梵王？為問此界義由何發起邪？為問他界義由何得生邪？』輔相婆羅門又復審思：『此界義者，謂由五欲發起，此不應問。我今當以生他界義問彼梵王。』作是念已，即問大梵天王言：『勇猛清淨者，大梵天王！我今問汝，願解疑惑。大梵人中，若欲求生寂靜梵天界者，當修何行，而能得生？』
「爾時，大梵天王即說伽陀，答輔相婆羅門曰：
「『修無我者即淨行， 心住一境悲解脫，
離諸欲染煩惱除， 此等得生於梵界。』
「時，輔相婆羅門白大梵天王言：『如大梵所說伽陀中言，修無我者是即淨行，我於此義已能解了，謂一類人起正信心，修出家法，剃除鬚髮，被袈裟衣，捨諸富樂。若少若多，智能隨轉。若高族中、若下族中，其心平等離諸取著。但持三衣一鉢，餘無所有。於諸學中，教授學法，身、語、意業具足清淨，淨命自資，離諸過失。如是名為修無我者。
「『又如大梵所說，心住一境，我聞其言，亦解是義。謂有一類修定行者，內心清淨，住一境性，無尋、無伺，定生喜樂，證二禪定，具足所行，此即名為心住一境。
「『又如大梵所說，悲解脫者，我聞其言，亦解是義。謂有一類修悲行者，以悲俱時所生之心，先於東方，遍運悲心，其心廣大，具足所行，平等無二，亦無限量，無冤無惱。如是東方行已，南西北方，四維上下，一切世界，廣運悲心，具足所行，亦復如是，此即名為悲解脫者。
「『又如大梵說言，離諸欲染，煩惱除者，我聞其言，不解是義。大梵，何等為煩惱？云何人中能令煩惱而得清淨？諸煩惱海充滿流注，是中云何令修行者得生寂靜彼梵天界？』
「爾時大梵天王即說伽陀，答輔相婆羅門曰：
「『貪瞋癡慢疑忿覆， 惱害誑妄并慳嫉，
起此染法及謗他， 是等名為諸煩惱。
遠離如是諸煩惱， 即於人中得清淨，
諸煩惱海塞其源， 得生寂靜梵天界。』
「時，輔相婆羅門白大梵天王言：『如大梵所說，諸煩惱法，我聞其言，了解是義。我若在家，一向纏縛。我若出家，一向離過，當修清淨正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作，行正梵行，不復世間造諸惡業。大梵！我今捨家，而求出家，惟願大梵知我心意。』大梵天王言：『如汝所欲，今正是時。』
「爾時空中所現大梵天王作是言已，隱而不現。」
復次，會中，五髻乾闥婆王子前白佛言：「世尊！我於今日，聞此梵王於世尊前說因緣事，我忽思念，彼時輔相大堅固婆羅門者，豈非即是佛世尊邪？」
佛告五髻乾闥婆王子言：「如是，如是。彼時輔相大堅固婆羅門者，即我身是。我念往昔，彼輔相大堅固婆羅門出家等事，汝曾聞不？」
五髻答言：「不也，世尊！我昔未聞。」
佛言：「五髻！我今次第，為汝宣說。五髻！彼時，輔相大堅固婆羅門作火事已，往詣黎努王所。到已跪拜，恭向王前，說伽陀曰：
「『我有意願今啟白， 黎努大王國界主，
我捨相位求出家， 願王自理國政事。』
「爾時黎努大王即說伽陀，答輔相曰：
「『汝若闕少所須用， 一切欲者我當與，
若人嬈汝今速言， 我以王法為治罰。
汝如我父我如子， 汝我相助豈相離？
汝雖為相亦我師， 何故于今發是語？』
「輔相婆羅門說伽陀曰：
「『我諸所用無闕乏， 亦非他人相嬈惱，
但為我聞真實言， 發出家心無改轉。』
「黎努大王說伽陀曰：
「『非人所說何真實， 何故信聽如是言？
勿將斯語以為真， 棄輔相位求出家。』
「輔相婆羅門說伽陀曰：
「『天子我先作火事， 勇發清淨專注心，
依法布壇火祀天， 以吉祥草而作用。
大梵天王大仙聖， 應我所求即現身，
我聞彼說真實言， 是故堅發出家意。』
「黎努大王說伽陀曰：
「『如汝輔相善所說， 我今悉能生信解，
汝既得聞先聖言， 此出家心何能轉。
汝心猶如虛空淨， 復如淨妙瑠璃寶，
如汝所修我亦隨， 我因汝故得開悟。』
「時，黎努王說伽陀已，又作是言：『大堅固！汝心清淨，樂修善行，隨汝所欲，汝有歸趣，我亦有歸。』
「時，輔相婆羅門復說伽陀，前白王曰：
「『汝王當捨諸欲境， 若執著者即愚夫，
應發堅固離著心， 三摩呬多忍力具。
此所悟者清淨乘， 此清淨道真常住，
此所宣說正法門， 由此得生梵天界。』
「五髻！彼分理諸國者六王，聞輔相婆羅門捨輔相位樂求出家，即集六王，共在一處。時，輔相婆羅門乃自往詣彼六王所，到已跪拜，白諸王言：『諸王！當知，我今欲捨彼輔相位，惟願諸王，各各別求助國政者，設有授學，別依師範。我今樂欲出家修道。何以故？我於大梵天王所，聞真實言，謂煩惱法，應當捨離。從是已後，不樂在家一向纏縛。我若出家一向離過，當修清淨正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時彼六王咸共議言：『此輔相婆羅門何故棄捨富貴而求出家？婆羅門中亦有愛樂於富貴者，我等應當以富貴事，勸請彼人令勿出家。』爾時，六王共參議已，咸謂輔相婆羅門言：『我等六王以富貴事一切所欲，勸請於汝，然今我等，所有富貴，皆是依法而得。』言已即出廣多財寶，諸富樂具，授與輔相婆羅門。時，輔相婆羅門白六王言：『大王！今此財寶諸富樂具，我悉自有，一切豐足，然我所有，亦依法得。我自所有，尚悉棄捨，況復于今受諸王賜？我今決定志求出家。何以故？我於大梵天王所，聞真實言，謂煩惱法，應當捨離，如是乃至如前廣說。』
「五髻！時，彼六王復相議言：『婆羅門中亦有愛樂姝妙妓女，我等應當與彼令受。』爾時六王共參議已，即以姝妙、妓女，與輔相婆羅門。王言：『我此妓女，色相殊麗，肌體充實，容止可觀，復多能解，汝宜納受，勿復出家。』時，輔相婆羅門白六王言：『大王！我家自有四十妻室，色相殊麗，肌體充實，容止可觀，端正齊等。雖復自有，尚悉棄捨，況復于今受諸王賜？我今決定志求出家。何以故？我於大梵天王所聞真實言，謂煩惱法，應當捨離，如是乃至如前廣說。』
「五髻！時，彼六王咸謂輔相婆羅門言：『汝今堅欲求出家者，且復更俟，過七年後，我等諸王子孫及弟，各成立已，我等亦當隨汝出家。汝大堅固，若有歸趣，我等諸王亦有所歸。』時輔相婆羅門白六王言：『若俟七年，極為久遠，我今堅志願速出家。何以故？我於大梵天王所，聞真實言，謂煩惱法，應當捨離，如是乃至如前廣說。』六王又言：『汝大堅固！若不爾者，更俟六年，或復五年，乃至一年。』輔相答言：『若俟一年，極為久遠，我今堅志願速出家。』六王又言：『若不爾者更俟七月。』輔相答言：『若俟七月，極為久遠，我今堅志願速出家。』六王又言：『若不爾者，或復六月，乃至半月。』輔相答言：『若俟半月，極為久遠，我今堅志願速出家。』六王又言：『若不爾者，更俟七日。』輔相答言：『大王！若俟七日，斯為可爾，我所出家，捨苦從樂，今正是時。』
「五髻！爾時，輔相婆羅門往詣七千教誦經典婆羅門，及七千教讀經典婆羅門所，到已，普告一萬四千諸婆羅門言：『善來！善來！諸婆羅門眾。汝等所有圍陀典章，若讀若誦，從今已後，各別求師而相教習。我今出家，無能教汝。何以故？我於大梵天王所，聞真實言，謂煩惱法，應當捨離，從是已後，不樂在家一向纏縛。我若出家一向離過，當修清淨正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時，彼一萬四千婆羅門眾，俱白輔相婆羅門言：『我師智者，勿宜出家。何以故？夫出家者，少其義利、少其威德、少有稱譽，若彼婆羅門者，有大義利、有大威德、有大稱譽。』時，輔相婆羅門告彼一萬四千婆羅門言：『汝，婆羅門！莫作是語！莫作是語！汝等當知，夫出家者，有大義利、有大威德、有大稱譽；而婆羅門者，少其義利、少其威德，少有稱譽。如汝諸婆羅門有所知解，一切皆從師授為緣，是故汝等，勿生異見。』時，彼一萬四千婆羅門眾，俱白輔相婆羅門言：『如師所說，如是，如是。夫出家者，有大義利、有大威德、有大稱譽，乃至我等有所知解，一切皆從師授為緣，汝師今時若有歸趣，我亦有歸。』時，輔相婆羅門，復告一萬四千諸婆羅門言：『我所出家，捨苦從樂，今正是時。』
「時輔相婆羅門，還詣自舍四十妻所，謂諸妻言：『善來，善來！汝等各各當詣彼彼親族中去，或復樂住別婆羅門族。我今捨汝，志求出家。何以故？我於大梵天王所，聞真實言，謂煩惱法，應當捨離。從是已後，不樂在家一向纏縛。我若出家一向離過，當修清淨正白梵行。何以故？有生皆滅，人命短促，若不覺知，死墮惡趣。是故我今自知自覺，宜善修作行正梵行，不復世間造諸惡業。』時四十妻俱白輔相婆羅門言：『汝大堅固！應為師尊時，汝即是師尊，應為夫主時，汝即是夫主，應為善友時，汝即是善友。今隨汝所欲，汝有歸趣，我亦有歸。』時，輔相婆羅門復謂四十妻言：『我所出家，捨苦從樂，今正是時。』
「五髻！爾時，輔相婆羅門，所應告語遍告語已，於七日中，正信堅固，歸佛出家，鬚髮自落，袈裟著身，成苾芻相，威儀具足。輔相婆羅門，既出家已。時，彼七王悉捨國境，亦隨出家；所有七千教誦婆羅門，亦隨出家；彼四十妻亦隨出家。是時，復有無數百千諸人民眾，各各隨喜，悉樂出家。
「五髻！時，輔相大堅固婆羅門遠離諸欲，證阿羅漢果。證聖果已，復為同梵行者，說諸聲聞種類法門。彼聞法已，解了其義，當生梵界。是時，大堅固聲聞，復為諸同修梵行者，說諸聲聞種類法門。彼聞法已，解了其義，得生欲界四大王天。又有一類同梵行者，聞法悟解，生三十三天；或有一類同梵行者生夜摩天、或有一類生兜率天、或有一類生化樂天、或有一類生他化自在天。
「五髻！彼時，會中若男若女，及同梵行者，或於大堅固聲聞起過失心者，身壞命終，墮地獄中。彼時，會中若男若女，及同梵行者，於大堅固聲聞起淨信心者，身壞命終，得生天界。
「五髻！彼時，大堅固聲聞，周行城邑聚落境界，普為一切若王、若臣、若長者、若婆羅門，乃至士庶人民，教化利益，令捨邪道。是時，國中王臣長者，諸婆羅門，修梵行者，及在家者，乃至一切士庶人民，咸作是言：『歸命聖者大堅固，七王輔相。快哉！今日得大善利。』」
如是世尊宣說往昔因緣事已，五髻乾闥婆王子心生歡喜，遠塵離垢，得法眼淨。
佛說此經已，五髻乾闥婆王子等，一切大眾，聞佛所說，皆大歡喜，信受奉行。
佛說大堅固婆羅門緣起經卷下