佛說大自在天子因地經
Sutra on the Causes and Conditions of the Great Sovereign Deva
西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉 詔譯
Translated by Dharma Master Shi Hu, a Tripitaka Master from the Western Regions, Court Gentleman for Ceremonial Service, Acting Junior Supervisor of
如是我聞：
Thus I have heard:
一時，佛在舍衛國祇樹給孤獨園。爾時，尊者大目乾連於其食時，著衣持鉢，以精進力運大神通放無數光，其光金色，遍照虛空。復以神力變化其身，或大、或小、或一、或多，如火光炎，往崑崙山。山峯如雪，其山頂內以金銀、瑠璃、真珠、碼碯、珊瑚、摩尼種種諸寶莊嚴其地，有諸宮殿，一切珍寶殊妙莊嚴。於其中間有大自在宮，廣二由旬、高五由旬，光明照曜，有六十大神恒常守護，百千天女圍繞四邊作七種妓樂。於宮四方，而有七殿，廣一俱盧舍，各以七寶而用嚴飾。復於四邊，各有浴池，甘露之水清淨彌滿。於其池中生白蓮華、俱母㮈花，如天白月，金銀摩尼莊嚴其上。彼大自在天子與烏摩天后於師子座上同座而坐，彼諸天眾恒來圍繞恭敬供養。其天忽聞琴樂之聲，音韻微妙，聞已愛著令心迷亂。
Once, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor of the Solitary, in the kingdom of Shravasti. At that time, the Venerable Mahamaudgalyayana, at mealtime, put on his robe and took his bowl. With the power of diligence, he exercised his great supernormal abilities, emitting countless rays of light. This light, golden in color, shone everywhere throughout space. He also used his miraculous powers to transform his body—now large, now small; now one, now many—like a blazing fire. He traveled to Mount Kunlun. The mountain peaks were like snow. At the top of the mountain, the ground was adorned with gold, silver, crystal, pearls, agate, coral, and mani gems of many kinds. There were palaces there, splendidly adorned with all kinds of precious treasures. In the center of these was a great palace of Ishvara (the sovereign god), two yojanas wide and five yojanas high, blazing with light. Sixty great spirits constantly guarded it. Hundreds of thousands of heavenly maidens surrounded it from all sides, producing seven kinds of music. On the four sides of the palace were seven halls, each one kroshe in width, all decorated with the seven precious things. On each side were also bathing pools, filled with pure, sweet nectar. In these pools grew white lotuses and kumuda flowers, shining like the white moon in the sky; these were adorned with gold, silver, and mani gems. The Great Lord Ishvara and his consort Uma were seated together on a lion throne. All the gods constantly surrounded them, paying homage and making offerings. Suddenly, the lord heard the sound of a lute and *vina*. The melody was subtle and exquisite. Hearing it, he became attached and captivated, his mind utterly confused.
爾時，尊者大目乾連雖聞其樂，以無畏善根調伏其心，無所愛著，如妙高山出于大海安住不動，行精進妙行，受一切世間眾所供養，身相端嚴，威儀具足，手持鉢器。烏摩天后忽然見已，心生疑惑，告天子言：「此是何人？身被法服端嚴寂靜，調伏諸根威儀具足，圓光照曜如日初出，安然不動如妙高山？」
At that time, the venerable Mahamaudgalyayana heard the music, yet with fearlessly virtuous roots, he calmed his mind, remaining free from attachment, unmovable like the wondrous Mount Sumeru rising from the great ocean. Practicing with sublime diligence, he received offerings from all beings in the world, adorned with dignified appearance and complete in deportment, holding his alms bowl in hand. Suddenly, Queen Uma saw him and, filled with doubt, said to the heavenly prince, "Who is this person? He wears the dharma robe with dignified serenity, his faculties subdued and demeanor perfected, radiant like the rising sun, steady and unmoving like Mount Sumeru?"
天聞言已，觀察尊者，而復告言：「天后！汝知識耶？」
Tian, after hearing this, observed the venerable one and then said: "Heavenly Queen, do you recognize him?"
天后答言：「我昔未見，今亦不知。」
The Heavenly Queen replied, "I have never seen it before, nor do I know of it now."
大自在天白言：「此是大福德離欲佛弟子，能破諸過，教化眾生與作安樂，因為乞食而來至此。」
"The Great Lord of Freedom said: 'This is a disciple of the Buddha, one who has great blessings and has gone beyond desire. He is able to break through all faults, teach and transform beings, and bring them peace and happiness. He has come here merely to beg for food.'"
烏摩天后聞是語已，而白天曰：「彼師云何？具何色相？有何道德威力及未曾有法？我願樂聞。」
Upon hearing these words, Goddess Uma addressed the Heavenly King, saying: "What is that teacher like? What appearance and characteristics does he possess? What virtues, powers, and extraordinary qualities does he have? I wish to hear about this."
自在天曰：「彼人之師於三無數劫，求大菩提廣修福力，於其世間難作能作，行檀波羅蜜，施於飲食、衣服、臥具、醫藥、金銀、珍寶、奴婢、車乘、城邑、聚落，及大寶藏國王之位，亦曾施諸婆羅門妻子、男女，於彼心中無其毫塵之許貪惜煩惱，亦無貪愛之名；又為悲愍眾生故，捨頭目、髓腦、鼻舌、身肉而無毫塵之許痛苦之想，亦無虛假之名，行真實施，為求菩提大威力果，具足檀波羅蜜；又於三無數劫為對種種境界相故，行戒波羅蜜，堅守禁戒，以持戒威德常得天人供養；復為冤親不等、違順情差，行忍辱波羅蜜，以八正道調伏其心，歡喜忍辱令心平等；復為上、中、下三品眾生，愍念、饒益、利樂彼故，行精進波羅蜜，於晝夜中策勤修進；復恐心意散亂、妄緣退故，行禪波羅蜜，令心決定、寂靜、輕安。復為出生智慧，讀誦分別微妙經典，行般若波羅蜜：如是三無數劫行六波羅蜜，求一切智智，今得佛位圓滿，降伏一切魔王，證寂滅理，色心微妙，具三十二相、八十種好，金色莊嚴，圓光如日，三界無等，出輪迴難，安樂解脫。」
Isvara said: "That person’s teacher, over the course of three countless eons, sought great enlightenment and broadly cultivated blessings and strength. In this world, he did what was difficult to do, practicing the perfection of generosity—offering food, drink, clothing, bedding, medicine, gold, silver, jewels, servants, carriages, cities, towns, and even great treasures and royal thrones. He once gave his own wife, children, and sons to Brahmins, but in his heart there was not even a speck of greed or affliction, nor even the name of attachment. Moreover, out of compassion for beings, he gave away his head, eyes, marrow, brain, nose, tongue, and body flesh, without even a trace of pain or suffering, nor any false reputation. He practiced true generosity, seeking the great power and fruit of enlightenment, and fully perfected the perfection of generosity.
Again, for three countless eons, to confront various kinds of sense objects, he practiced the perfection of moral discipline, firmly upholding precepts. Through the power of moral conduct, he constantly received offerings from gods and humans.
Furthermore, to handle the inequality of enemies and friends and the differences in favorable and adverse circumstances, he practiced the perfection of patience. With the eightfold path, he tamed his mind, gladly enduring and bringing his mind to equanimity.
Again, for the three types of beings—superior, average, and inferior—out of compassion, benefit, and joy, he practiced the perfection of diligence, striving and advancing diligently day and night.
Further, fearing that his mind might scatter, wander, and regress, he practiced the perfection of concentration, making his mind settled, peaceful, and at ease.
Again, to generate wisdom, he read, recited, and analyzed subtle and wonderful scriptures, practicing the perfection of wisdom. Thus, for three countless eons, he practiced the six perfections, seeking the wisdom of all-knowing. Now he has attained the full fruit of Buddhahood, subdued all demon kings, realized the principle of tranquility, and achieved a subtle and wondrous body and mind, endowed with the thirty-two marks and eighty excellent features, adorned with golden radiance, and a circle of light like the sun. He is unrivaled in the three realms, has escaped the difficulty of samsara, and is at ease and liberated."
時大自在天說是語已，烏摩天后聞復歡喜，布施等行所得大果今聞可解，復問：「於汝天自前因修何行業？願賜歡喜，為我略說。」
When the great heavenly lord Maheshvara finished speaking, the goddess Uma heard his words with renewed joy. She reflected that the great fruits attained through practices such as generosity had now become clear and comprehensible to her. Then she asked him further: "With regard to your divine self—what virtuous deeds and practices did you cultivate in the past to achieve your present state? Please grant me the gift of your joy, and for my sake, speak of this briefly."
時大自在天而復白言：「汝今諦聽，而為汝說。天后！我於過去無數俱胝劫，於大牟尼佛所布施、供養、修福、持戒、薰習智慧，過是已來獲自在報，於八生身中得八種自在。我曾生生布施、持戒、苦行，求主宰自在、欲樂解脫乃至究竟寂滅，安樂亦然，是故布施、智慧觀察、一心守護修行不斷。」說是語已，大自在天於其宮內，以其金鉢滿盛百味殊妙香飯，詣目連前志心奉上。
Then the Great Self-Master said: "Now listen carefully, and I will tell you. My Queen! In countless countless eons past, I made offerings and gave gifts at the feet of the Great Silent Sage, cultivated merit, upheld precepts, and nurtured wisdom. Since that time I have attained the reward of sovereignty, and within eight successive lifetimes have gained eight kinds of mastery. Life after life I gave gifts, upheld precepts, and practiced austerities, seeking mastery and autonomy, seeking the liberation of desire and pleasure, and even the final ultimate peace. Such happiness is likewise. Therefore, through giving, observing with wisdom, and single-mindedly guarding and cultivating without interruption, this is achieved." Having spoken thus, the Great Self-Master took a golden bowl filled to the brim with a hundred flavors of exquisite fragrant rice, and went before Maudgalyayana, presenting it with sincere reverence.
目連尊者即受鉢飯，騰空欲迴。大自在天具宿命智，告目連曰：「尊者大目乾連！汝今暫住，諦聽我言。極久遠時，佛乃方出。我念過去生中，於此大地為其主宰，能生滅世間，為三界師，無人等我。汝聽此言，一心往彼香醉山中。」
The Venerable Maudgalyayana took the bowl of rice and rose into the sky to return. The god Maheshvara, possessing the power to recall past lives, spoke to him: "Honorable Venerable Mahamaudgalyayana! Pause for a moment and listen carefully to what I say. It is only after an immensely long time that a Buddha appears in this world. I recall my past lives clearly, when I ruled over this great earth as its sovereign, controlling the coming and going of all things in existence. I commanded the three realms as their teacher, and none could rival me. Listen to this: focus your mind fully and go directly to the Fragrant Snowy Mountain."
時大目乾連運神通力，騰空而往香醉山中。彼山一面有聖跡池，名曰天水，於此池中即便洗浴。既洗浴已，坐香醉山上開其金鉢，其飯殊妙、色香具足，變成天食。目連食已，忽有天女奉上淨水。目連受已，於身五分而皆結淨，坐彼山上，繫意專心入定，作觀思惟：「自在天言：『極久遠時佛乃方出。』經於千生不能得知，百千生中亦不能知，經俱胝百千生中亦不能知。」從禪定起，往摩呬印捺囉山，入定思惟亦不能知；復入摩呬印捺囉山王窟，入定思惟亦不能知；從此遍歷七十諸山禪觀思惟，亦莫能知；又往三十二洲，寂坐思惟亦不能知。目連曰：「彼大自在天智慧所生言意，諸小聲聞、辟支佛亦非能知。」而乃一心告長老舍利弗：「尊者！諦聽！我於崑崙山頂見大自在天，而白我言：『極久遠時，佛乃出世。』我於此意終不能知。汝今尊者具大智慧，深鑒精微，其天降雨經三年三月知其點數，四大海水知其滴數，四大洲人知其心行。如是大智佛子，於此言意應可了知，唯願慈悲略為顯示。」
Then the Venerable Mahamaudgalyayana, wielding his miraculous powers, flew through the air to the Fragrant Intoxicating Mountain. On one side of that mountain there was a sacred pool, called Celestial Water, in which he bathed. After bathing, he sat down on the Fragrant Intoxicating Mountain and opened his golden alms bowl. The rice within was extraordinary, perfect in color and aroma, having transformed into celestial food. After Maudgalyayana had eaten, a heavenly maiden suddenly appeared and offered him pure water. He accepted it, purified his body in five parts, and sat upon the mountain, focusing his mind and entering deep meditative concentration.
He reflected: "The Great God Maheshvara said, 'It takes an extremely long time for a Buddha to appear in the world.'" Through a thousand lifetimes, he could not know. Through a hundred thousand lifetimes, he still could not know. Through countless millions and hundreds of thousands of lifetimes, he could not know either.
Rising from his samadhi, he went to Mount Mahendra and entered deep concentration but still could not know. He entered the cave on the peak of Mount Mahendra and meditated, yet still could not know. Then he traveled to seventy different mountains, contemplating through meditation, but still could not know. He also went to thirty-two continents, sitting in silent contemplation, but could not know.
Maudgalyayana said: "The wisdom-born words of the Great God Maheshvara—those of lesser hearers and Pratyekabuddhas cannot comprehend them either." Then, with single-minded sincerity, he addressed the Elder Shariputra: "Venerable One, listen carefully! I saw the Great God Maheshvara on the peak of Mount Kunlun, and he told me: 'After an extremely long time, a Buddha appears in the world.' I have been unable to understand the meaning of these words. You, Venerable One, possess great wisdom, penetrating deeply into the subtle and profound. You even know the exact number of raindrops in a three-year and three-month rain, the droplets in the four great oceans, and the minds of all beings on the four great continents. Such a wise Son of the Buddha should be able to comprehend the meaning of these words. Out of compassion, please briefly reveal it to me."
時，長老舍利弗聞是語已，即入禪定，經百千俱胝生，思惟此事而不能知。爾時，長老大迦葉白舍利弗曰：「大自在天所言之法，其意甚深，微妙難測。若汝得其佛力方乃了知；若以自力思惟，如持寸草量須彌山。」
At that time, the elder Shariputra heard these words and entered a deep meditative state. For hundreds of thousands of lifetimes, he pondered this matter but could not comprehend it. Then the elder Mahakashyapa said to Shariputra: "The principles spoken by the Great Sovereign God are profound and subtle, most difficult to fathom. Only by attaining the power of a Buddha can you truly understand them. To try and grasp them through your own power alone is like measuring Mount Sumeru with a blade of grass."
時大迦葉而自思惟：「若電影之間、剎那之頃，觀過去久遠之事如在掌中，唯佛大智乃能知之。」
The Venerable Mahakasyapa then reflected to himself: "Only the Buddha, with his vast wisdom, can see events from the distant past as clearly as if they were held in the palm of his hand—even those that pass in the blink of an eye, like a flash of lightning or a fleeting moment."
於是大迦葉發無垢清淨之聲，告大目連曰：「若大自在天自行儀則，人間天上無人了知，唯三界無等一切智智即可證知。何以故？謂佛世尊於百千俱胝恒河沙數世界，所有過去、現在，一切眾生上、中、下品根宜心行，皆悉了知如觀掌內，如是名為一切智智。」
Then Mahākāśyapa, with a clear and stainless voice, said to Mahāmaudgalyāyana, "If the Great Sovereign God (Maheśvara) were to perform a ritual act, no one in the human realm or the heavens would understand it—only the unequaled All-Knowing Wisdom, which surpasses the three realms, could truly comprehend it. Why? Because the World-Honored Buddha, through hundreds of thousands of millions of Ganges-river-sands worlds, thoroughly understands the dispositions and mental actions of all beings—past and present—whether superior, middling, or inferior, just as clearly as if seeing something in the palm of His hand. This is called All-Knowing Wisdom."
是時，長老大目乾連、舍利弗、大迦葉同詣佛所，旋繞世尊，五體投地，一心敬禮，退坐一面。
At that time, the elder Mahamaudgalyayana, Shariputra, and Mahakashyapa together approached the place where the Buddha was. They circumambulated the World-Honored One, prostrated themselves at his feet with full sincerity and reverence, and then withdrew to sit to one side.
爾時，世尊知彼心念，顧示微笑。時大目乾連讚佛功德：「佛面端嚴如金蓮開，慈顏適悅福相深厚，牙齒齊密身體殊妙，放大光明青黃赤白，普照世間，山川幽谷無不朗然——設使百千俱胝日月團聚，光明亦不能及——宣清涼法味三界普霑，一切眾生無不蒙益。」如是讚已，恭敬作禮，白言：「世尊！我於一時，持其鉢器往大自在宮，於彼乞食。時大自在天見我持鉢，如法施食，而告我言：『極久遠時，佛乃方出。』我於此言終不通達。佛具一切智，世間所有那臾多俱胝恒河沙世界，眾生心行差別，皆悉了知如視掌內，其舌廣長上覆面輪，唯願牟尼為決疑意。」
At that time, the World-Honored One, knowing their thoughts, looked around with a gentle smile. The great Mahamaudgalyayana then praised the Buddha's virtues, saying:
"The Buddha's face is radiant and dignified, like a golden lotus in full bloom. His compassionate countenance is joyful and serene, his blessings profound, his teeth even and close-set, his body supremely wondrous. He emits great light—blue, yellow, red, and white—illuminating the entire world, brightening every mountain, river, and dark valley without exception. Even if hundreds of thousands of millions of suns and moons were gathered together, their light could not compare. He proclaims the pure and cool taste of the Dharma, nourishing the Three Realms, so that all sentient beings may benefit."
After thus praising the Buddha, he bowed respectfully and said:
"World-Honored One! On one occasion, I took my alms bowl and went to the palace of the great lord Maheshvara to beg for food. When the great lord Maheshvara saw me with my bowl, he gave alms according to the Dharma and said to me: 'It is only after an extremely long time that a Buddha appears.' I have never been able to grasp the meaning of these words. The Buddha possesses all-knowing wisdom—in all the worlds, countless as the Ganges' sands, he clearly knows the different minds and actions of sentient beings as if seeing them in the palm of his hand. His tongue is broad and long, covering his face. I only ask the Sage to resolve my doubts."
爾時，世尊以微妙梵音告大目乾連：「汝今諦聽，善思念之！吾當為汝分別解說。彼於過去八萬四千劫前，彼時有佛、正等正覺出現世間，名功德海。有一大城亦名功德海，彼有婆羅門名曰寂靜，有其二子——一名商迦、二名魯支——漸次成長，聰明多智。俱厭生死，作禮父母，而白父言：『我欲入山於彼修道。』父母不從：『汝不得去。』復白父言：『須去修道。』如是三白，即離父母入於山谷，於其山間草菴而住。
「去菴十一步外，有老婆羅門修仙人之法，復有一人亦相隣近而自修行。忽因節日四人聚會，而復相問各自愛樂所求之事。魯支問老婆羅門曰：『汝修何行，求何果報？』老婆羅門曰：『我所修者，求梵天身、天上千歲。』問隣近修行者：『汝修何行，求何果報？』彼自答云：『我求三界之主、天上千歲。』商迦大仙而自告言：『我求天上千歲、世間愛敬。』魯支仙人具大智慧，而白彼言：『汝等三人所求成就得世間果報，我今所求為彼世間有色、無色，二足、四足、多足、無足，上、中、下等輪迴眾生，皆令解脫。』
「如是後時，佛從天上與無數百千俱胝那臾多釋、梵、人、天凡聖之眾隨從圍繞。其佛安處金蓮之座，身著紅衣面如滿月，放吉祥光青黃赤白，降臨大地照諸有情，令心清淨。彼前四人修行之者來詣佛所。時，老婆羅門以白吉祥草花供養於佛，作禮旋繞，而發願言：『以我此善，為梵世主，五面端嚴，與無數眾生施願圓滿。』次一仙人以一鐵片用供養佛，復用香油塗佛足上，而發願言：『以我此善，得那羅延天身，為三界主宰。』次商迦仙人然燈三盞，施三條針，志心供養，而發願言：『獻此三燈三針，願具三眼得三股叉，於生生中恒行施願，為世間主宰得八自在，成就欲樂心識聰利。』爾時，魯支頭髻殊妙，髮長赤色，遂解頭髻布於道路，告世尊言：『願佛慈悲踏我髮過，佛之兩足於三界中得未曾有，千輻網鞔，有幢印、幡印、金剛杵印——如是印相紋同綺畫，妙善莊嚴！』佛遂踏過，而發願言：『以我此善，當得成佛，救諸輪迴一切眾生。』
「如是四人各發願後，其老婆羅門所修眾善，獲梵王身，具五頭面，為三界主，用吉祥花布施感手持天拂。若次修行者，所修善根得無邊福，獲那羅延天身，施鐵供養感手持輪寶，名曰妙現，能破一切修羅。第三商迦仙人，若施三燈感面生三目，施於三針感得三股叉，若旋繞世尊，得世間愛敬八種自在，為其主宰，能生滅世間。第四魯支者，布髮供養以願力故，當得離欲出過三界，成一切智智，號天中天。」
爾時世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wanting to restate this teaching, spoke these verses:
「最上吉祥花， 施已復旋繞，
當得梵王身， 稱為索訶主，
五面相莊嚴， 手持於天拂。
施鐵獲功德， 得那羅延天，
手持妙現輪， 能破於修羅。
燃彼三盞燈， 三針同供養，
面感三目生， 手執三股叉。
魯支大仙人， 布髮而供養，
以此妙善因， 當得成佛果。
自在天憶念， 過去無數劫，
彼等修行因， 其後當作佛，
出現於世間， 聲聞不能知，
唯佛無上覺， 曉了能分別。」
爾時，世尊告目連曰：「彼大自在天所生此身，甚為希有。彼從梵天下降人間，時寒林中有餓女鬼，名曰幻化，彼與鬼交，鬼即有娠。彼即託生在鬼腹內，後乃生身，面有三目，身有光明。其母見已怕怖而走，以彼福故，光照寒林一切鬼眾。是時鬼眾見光如日，心生疑懼而即問曰：『汝是何人？』彼即答云：『我是大自在天，名曰自生。』鬼眾聞已，恭敬禮拜，而乃讚言：『勝力精進，色相殊妙。』復有天人及彼梵天，俱來瞻仰。天人之眾見彼梵天具其五頭內一醜惡，眾懷驚恐心生熱惱，告大自在天：『可能為我截去彼頭。』大自在天告天眾曰：『若截彼頭，令我獲得殺梵天罪。』天眾復言：『如有過罪，我等分受。』時大自在天許之，言：『得。』尋即自變為大鷹身，以其手爪摘去一頭。是故，大自在天於其手中持梵天頭，一切天人、婆羅門眾普遍皆知。」
佛說是語，時長老大目乾連等，一心聽受，皆大歡喜。
佛說大自在天因地經