施設論卷第二
Shishelun, Volume 2
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by the Tripitaka Master Fahu (Dharmapāla) of the Western Regions, Presented by the Purple-Robed Monk
對法大論中因施設門第四
Chapter 4: The Gate of Causes and Designations
總說頌曰：
**Summary Verses**
二瑞相出現， 作護胎無染，
完具無欲心， 快樂及不坐。
鹿皮以承接， 七步觀四方，
語言并二龍， 及阿難往事。
天花與天樂， 床座捨莊嚴，
受草見法衣， 悲心現神化。
Two auspicious signs appeared, Guarding the womb, keeping it pure.
Perfect, without desire, Joyful, never remaining seated.
Deer skin received him, Seven steps, gazing in all four directions.
His speech, and the two dragons, And Ananda's past lives.
Celestial flowers and heavenly music, Throne and seat, abandoning adornments.
Accepting grass, seeing the Dharma robe, Compassionate heart, manifesting divine transformations.
又問：何因菩薩最初於兜率天宮歿已降母胎時，一切大地皆悉振動？答：龍威力故。以諸龍王得聞菩薩大士大威德者，兜率天宮歿已降神母胎，乃從水中跳躍而出，心生歡喜適悅慶快，乘空盤旋往返游泳，樂欲瞻覩菩薩聖相。龍出水故水即大動，以水動故大地振動。又復菩薩決定當成如來、應供、正等正覺已，勤為眾生宣說出要離生善法，是故上鼓於風、中搖於水、下振於地，此是菩薩先現瑞相。
Further asked: "Why does the ground tremble everywhere when a Bodhisattva first passes away from the Tushita Heaven and descends into the mother's womb?"
Answer: This is due to the power of the dragons. For when the dragon kings hear that the great and mighty Bodhisattva has passed away from the Tushita Heaven and entered the mother's womb, they leap forth from the water, filled with joy and delight. They soar through the sky, circling and swimming back and forth, eager to behold the sacred form of the Bodhisattva. As the dragons emerge from the water, the water is greatly stirred, and because the water is stirred, the earth trembles.
Furthermore, since the Bodhisattva is certain to become a Tathāgata, an Arhat, a fully Enlightened One, and will diligently proclaim to sentient beings the excellent teaching of liberation and the way to escape rebirth, the stirring above moves the wind, the stirring in the middle shakes the water, and the stirring below vibrates the earth. This is the auspicious sign that the Bodhisattva manifests beforehand.
又問：何因菩薩最初從兜率天宮歿已，降母胎時，有大光明普照世界，所有一切黑暗昏冥悉得明亮，日月威光映蔽不現。是時所有一切眾生蒙光照已，互得相見，咸作是言：「奇哉仁者！有異大士生此界邪？」答：以菩薩大士大威德者，最初從彼兜率天宮歿已降母胎時，有欲色界諸天子眾，聞其菩薩大威德者從兜率天降神母胎，諸天歡喜適悅慶快，乘空盤旋往返游泳，樂欲瞻覩菩薩聖相。而彼諸天當往返時，有大光明普照世界，黑暗昏冥悉使明亮，日月威光映蔽不現。是時所有一切眾生蒙光照已，互得相見，咸作是言：「奇哉仁者！有異大士生此界邪？奇哉仁者！有異大士生此界邪？」又復菩薩決定當成如來應供正等正覺已，出現廣大勝慧光明普照世間，此是菩薩先現瑞相。
Question: Why is it that when a Bodhisattva first descends from the Tusita Heaven and enters the mother's womb, a great light illuminates the world, brightening all darkness, making the light of the sun and moon seem dim? At that time, all beings touched by this light can see each other and say, "Amazing! A great being has been born into this world!"
Answer: When a Bodhisattva with great virtue first descends from the Tusita Heaven and enters the mother's womb, the gods from both the Realm of Desire and the Realm of Form hear about this glorious Bodhisattva descending from the Tusita Heaven. They feel joyful, delighted, and glad. They swirl through the air, moving back and forth, floating and swimming, eager to gaze upon the sacred form of the Bodhisattva. As these gods move through the air, a great light illuminates the whole world, making all dark places shine bright, causing the sun and moon to appear dim. At that moment, all beings touched by this light can see each other and say, "Amazing! A great being has been born into this world! Amazing! A great being has been born into this world!" Furthermore, this is a sign that the Bodhisattva is certain to attain Buddhahood—becoming the Worthy One, the perfectly Enlightened One. When that happens, he will illuminate the world with his vast, excellent wisdom-light. This is the prelusive auspicious omen.
又問：何因菩薩最初從兜率天宮歿已降母胎時，有四天子自四方來，隨方而住，為菩薩母密作衛護
Then someone asked: "Why is it that when the Bodhisattva first descended from the Tusita Heaven and entered his mother's womb, four celestial beings came from the four directions, each standing in their respective direction, to secretly guard and protect the Bodhisattva's mother?"
答：以彼三十三天子眾，長時安慰守護善法，咸作是言：「大哉世間無光明者、無歸向者，如來、應供、正等正覺當出世間悉為化度。」彼諸天子以利益誓願為勝緣故，是故來為菩薩聖母密作衛護。
Answer: The hosts of the Thirty-Three Heaven deities, for a long time, have peacefully protected and upheld goodness, all saying: "Great is this—the world lacks light and lacks a refuge, yet the Tathagata, the Worthy One, the Perfectly Enlightened One, will appear in the world to guide and save all beings." Because these heavenly beings had this beneficial vow as their excellent condition, they came to secretly guard and protect the noble mother of the Bodhisattva.
又問：何因菩薩住母胎中而能不染胎藏諸垢，無血肉垢、無雜穢垢，乃至餘諸不淨垢等而悉不染？答：菩薩往昔修因其事廣大，謂於父母知識及師尊所并餘沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以清淨事用所攝，謂持清淨臥具、衣服飲食、塗香粖香，及妙花鬘床座舍宇、燈明等物，廣行布施；以清淨法普照眾生。由斯善業同分因故，住母胎中不染諸垢。
"Question: Why is it that when a Bodhisattva resides in a mother's womb, he remains untouched by the womb's impurities—free from blood and flesh, free from all other defilements?"
"Answer: This is due to the vast causes the Bodhisattva cultivated in past lives. He never brought harm to his parents, teachers, mentors, or any renunciants or Brahmins. Instead, he cherished and acted with non-harming. He dedicated himself to pure actions, offering clean bedding, clothing, food, ointments, powders, flower garlands, beds, seats, dwellings, and lamps as generous gifts. He illuminated all beings with the pure Dharma. Through these shared virtuous deeds and their karmic results, he remains undefiled and unstained while dwelling in the mother's womb."
又問：何因菩薩住母胎中身相完具，母亦復見清淨圓滿？答菩薩往昔修因其事廣大，謂於父母知識及師尊所并餘沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以完具舍宇衣服飲食受用等物完無缺者，內心清淨廣行布施。由斯善業同分因故，在母胎中身相完具。
又問：何因菩薩在母胎時，而菩薩母不於男子起彼欲染和合之意？答：菩薩往昔修因其事廣大，謂自能持清淨梵行，無非法行、離諸惡香、超越女人染污之法，自能精持諸梵行已，復教他人如理修持。由斯善業同分因故，而菩薩母無染欲意。
又問：何因菩薩在母胎時，其菩薩母奉持五戒，所謂乃至盡壽不殺、不盜、不染、不妄及不飲酒。以不飲酒故，離諸放逸。答：菩薩往昔修因其事廣大，謂自斷殺生離殺生業，復教他人斷離亦然；自行不盜、不染、不妄及不飲酒，復教他人斷離亦然。由斯善業同分因故，而菩薩母奉戒清淨。
又問：何因菩薩在母胎時，其菩薩母身無疲倦、心得快樂？答：菩薩大士具大威德、有勝光明，使菩薩母大種堅牢而無增損。以如是因故，而菩薩母無倦快樂。
又問：何因菩薩出母胎時大地振動？答：菩薩大士具大威德，廣如前說。
又問：何因菩薩出母胎時，有大光明普照世界？答：廣如前說。
又問：何因菩薩出母胎時，其菩薩母不坐不臥安然而立，有剎帝利上族同時所生？答：菩薩聖母少病少惱、作諸善業，勝妙果報現前克成，故不坐臥離諸苦受。
又問：何因菩薩出母胎時，有四天子自四方來，以妙鹿皮承接菩薩？答：菩薩長時少病少惱、作諸善業，勝妙果報現前克成，故使天來承接菩薩，免致墮地離諸苦受。
又問：何因菩薩初生即行七步？答：菩薩大士於長時中，正念出離親近修習，廣多施作，復善記說。又復菩薩決定當成如來應供正等正覺已，廣為眾生說七覺支法。
又問：何因菩薩初生觀察四方？答：菩薩長時與毘鉢舍那所俱正念親近修習，廣多施作，復善記說。又復菩薩決定當成如來應供正等正覺已，觀察四聖諦法，廣為眾生開示演說，此是菩薩先現瑞相。
又問：何因菩薩初生即作是言：「今我此身，是最後有、是邊際生。」答：菩薩在母胎中，常生悲惱念救眾生。既出胎已，乃作是言：「今我此身，是最後有、是邊際生。」又復菩薩決定當成如來應供正等正覺已，廣為眾生說法化度，此是菩薩先現瑞相。
又問：何因菩薩初生，於虛空中天降二水一冷一暖，用沐菩薩無垢之身？答：龍威力故，以彼天龍於其菩薩深生淨信，故現斯相。
又問：何因菩薩初生，於聖母前大水涌現，隨菩薩母所欲受用？答：龍威力故，以彼諸龍於菩薩母深生淨信，故現斯相。
又問：何因菩薩初生，空中自然奏天音樂？答：天威力故，以彼諸天於其菩薩深生淨信。又復菩薩決定當成如來應供正等正覺已，聲聞十方，此是菩薩先現瑞相。
又問：何因菩薩初生，空中自然天雨眾花，所謂優鉢羅花、鉢納摩花、奔拏利迦花、俱母那花、曼陀羅花等。又復雨彼眾妙沈水、薰陸、旃檀香粖，及散天中殊妙之衣？答：天威力故，以彼諸天於其菩薩深生淨信。又復菩薩決定當成如來應供正等正覺已，具大福力，一切衣服飲食床座病緣醫藥并餘受用皆悉豐足，此是菩薩先現瑞相。
又問：何因菩薩生後始經七日，其菩薩母即趣命終？答菩薩大士大威德者降母胎時，三十三天子眾於其菩薩極大尊重，即以天勝威光授菩薩母。其後菩薩出母胎已，母不復有天之威光，但具人中威光色相，眾妙飲膳隨宜資養，故菩薩母速趣命終。
如經所說，菩薩能知入胎住胎出胎等事。云何是為菩薩能知入胎住胎出胎等事？答：菩薩昔於迦葉如來、應供、正等正覺法中，最初為菩提故，勤修梵行、正念具足、親近修習、廣多施作，發大誓願：「願我當成如來、應供、正等正覺已，所有世間癡暗眾生、無救護者、無歸向者，廣為化度。」以是因故，我於迦葉如來法中最初為菩提故，修梵行已，得生兜率陀天。生彼天已，乃作是念：「我當得成如來、應供、正等正覺已，正念具足、親近修習、廣多施作。」以是因故生彼天中，未久之間即得彼天三事所攝：一、天壽命；二、天色相；三、天名稱。菩薩作是念時，兜率陀天諸天子眾悉知菩薩決定當成如來、應供、正等正覺。以是緣故，皆生恭敬尊重供養，正念具足、親近修習、廣多施作。乃至菩薩隨彼天子壽量而住，正念具足、親近修習、廣多施作，菩薩即能了知入母胎事。又作是念：「我當得成如來、應供、正等正覺已，正念具足、親近修習、廣多施作。」菩薩即能了知出母胎事。住胎亦然。
如經所說，佛告尊者阿難言：「我念往昔，於彼迦葉如來、應供、正等正覺法中，最初為菩提故，勤修梵行、正念具足、親近修習、廣多施作，發大誓願：『願我當成如來、應供、正等正覺已，所有世間癡暗眾生、無救護者、無歸向者，廣為化度。』以是因故，我於迦葉如來法中，最初為菩提故，修梵行已，得生兜率陀天。生彼天已，乃至得彼天中三事所攝，即作是念：『我當成正覺已，正念具足、修習施作。』以是因故，作是念時，彼天子眾悉知菩薩當成正覺，皆生恭敬尊重供養，正念具足、修習施作。以是緣故，乃至菩薩隨彼天子壽量而住，修習施作，菩薩即能了知從兜率天宮歿已入母胎事。又作是念：『我當成正覺已，正念具足、修習施作。』菩薩即能了知住母胎事。菩薩又作是念：『我當成正覺已，正念具足、修習施作。』即能了知出母胎事。
「復次阿難！我以正念具足、修習施作故，未久之間出母胎藏即行七步。
「阿難當知！此如是等，一一皆是我昔思念，當成如來、應供、正等正覺已，廣為眾生宣說七覺支法。此是菩薩先現瑞相。」
施設論卷第二