釋迦降生釋種成佛緣譜第四(出普耀經一名方等本起)
Shakyamuni's Birth Among the Shakyas and His Attainment of Buddhahood, Chapter 4 (From the Chu Yao Jing, also known as Fangdeng Benqi Jing)
菩薩住兜率天。其諸天子各六十六億。咸共講議。當使菩薩現生何種。或有說言。維提種摩竭國。其母真正。其父不真。拘薩大國父母宗族皆不真正。和沙大國王無威神受他節度。維耶離國憙諍不和無清淨行。此鏺樹國舉動虛妄志性麁獷。不應生彼。有一天子。名曰幢英。詣菩薩所而前諮問。究竟菩薩一生補處。所可降神種姓云何。菩薩報曰。其國種姓有六十德。一生補處乃應降神(六十德文多不載)。
The Bodhisattva was dwelling in the Tushita Heaven. Each of the celestial beings there numbered sixty-six billion, and together they discussed and deliberated: "Where should we have the Bodhisattva manifest his birth? What kind of lineage should it be?" Some said, "In the kingdom of Magadha, in the Vṛji clan, his mother would be of true and virtuous character, but his father would not be true. In the great kingdom of Kosala, both parents and clan would be untrue. In the great kingdom of Avanti, the king has no majestic power and takes orders from others. In the city of Vaiśālī, the people delight in quarreling and are not harmonious, with no pure conduct. In the kingdom of Takṣaśilā, actions are delusive and the disposition is coarse and wild. He should not be born in any of those places."
There was a celestial being named Dhvajāgra, who approached the Bodhisattva and respectfully asked, "For the Bodhisattva who is in his final life, in what clan and lineage should he descend and manifest? What should it be?"
The Bodhisattva replied, "The clans and lineages of that country possess sixty excellent qualities. One in his final life should descend and manifest there." (The text of the sixty qualities is extensive and is not recorded here.)
今此釋種熾盛。五穀豐熟快樂無極。人民滋茂殖眾德本。迦維羅衛。眾人和穆上下相承。一切諸釋渴仰一乘。其白淨王性行仁賢。夫人妙姿性溫貞良。猶天玉女。護身口意。強如金剛。前五百世為菩薩母。應往降神受彼胞胎。於時菩薩問諸天子。以何形貌降神母胎。或言儒童形。或曰釋梵形。或言日月王形。或日金翅鳥形。彼有梵天名曰強威。從仙道來。報諸天言。象形第一。六牙白象威神巍巍。梵典所載。所以者何。世有三獸。一兔二馬三白象。兔之渡水趣自渡耳。馬雖善猛。猶不知水之深淺。白象之渡盡其源底。聲聞緣覺其猶兔馬。雖渡生死不達法本。菩薩大乘譬如白象。解暢三界十二緣起。了之本無。救護一切莫不蒙濟。菩薩過冬盛寒春末。夏初樹始花茂。不寒不暑適在時宜。沸宿應下。菩薩從兜率天化作白象。口有六牙。諸根寂定光色巍巍。現從日光降神母胎趣於右脇。所以處右。所行不左。王后潔妙晏寐忽覺。白象王來處于胎。身心安隱猶如逮禪。
Now, this Shakya clan was thriving. The five grains ripened abundantly, and happiness knew no bounds. The people flourished and cultivated many roots of virtue. In Kapilavastu, the people lived in harmony, with elders and juniors supporting one another. All the Shakyas longed for the One Vehicle. King Shuddhodana was kind and virtuous by nature, and his queen, radiant in beauty, was gentle and faithful. She was like a heavenly maiden, guarding her body, speech, and mind, steadfast as a diamond. For five hundred previous lives she had been the mother of bodhisattvas. It was time for the Bodhisattva to descend and be conceived in her womb.
At that time, the Bodhisattva asked the heavenly beings: "In what form should I descend and enter the mother's womb?" Some said the form of a Brahmin youth. Some said the form of Shakra or Brahma. Some said the form of the king of the sun and moon. Some said the form of a golden-winged garuda bird.
There was a Brahma king named Powerful Awe who had come from the path of the sages. He announced to the heavenly beings: "The form of an elephant is supreme — a six-tusked white elephant, majestic in spiritual power. This is recorded in the Vedic texts. Why is this? In the world there are three beasts: first the rabbit, second the horse, third the white elephant. When a rabbit crosses water, it only gets itself across. A horse, though strong and swift, still does not know the depth of the water. But when a white elephant crosses, it reaches the very source and bottom. Hearers and Solitary Buddhas are like the rabbit and the horse: though they cross birth and death, they do not fathom the root of the Dharma. The Bodhisattva of the Great Vehicle is like the white elephant: comprehending the three realms and the twelve links of Dependent Origination, realizing them all to be originally nonexistent, saving and protecting all beings so that none fail to receive deliverance."
When the Bodhisattva passed beyond winter's deep cold and reached the end of spring, at the beginning of summer when trees first bloom and flourish, neither cold nor hot, at the proper and fitting season, when the lunar mansion of Boiling was due to descend, the Bodhisattva transformed from the Tushita Heaven into a white elephant with six tusks. His faculties were still and concentrated, his radiance majestic. Appearing from the light of the sun as if to descend, he entered the mother's womb through her right side. Why the right side? Because his course did not go to the left. The queen, pure and wondrous, was resting in sleep when suddenly she awoke to find the white elephant king had entered her womb. Her body and mind were peaceful and secure, as if she had attained meditative concentration.
瑞應本起云。菩薩初下化乘白象。冠日之精。修行本起云。夫人夢空中有乘白象光明照天下。詣無憂樹。
The Sutra on the Auspicious Signs of the Buddha's Coming says: When the Bodhisattva first descended to be born, he rode a white elephant, wearing the essence of the sun as a crown. The Sutra on the Auspicious Signs of Spiritual Practice says: The queen dreamed that in the sky there was one riding a white elephant, whose radiance illumined the whole world, approaching the Ashoka tree.
大花嚴經云。菩薩從兜率陀天降神下時。此林中有十種瑞相。一者忽然廣博。二者土石變為金剛。三者寶樹行列。四者沈水末香種種莊嚴。五者花鬘充滿。六者寶水流出。七者池出芙蓉。八者天龍夜叉合掌而住。九者天女合掌恭敬。十者十方一切佛臍中放光。普照此林現佛受生。
The Great Flower Adornment Sutra says: When the Bodhisattva descended from the Tushita Heaven and came down in divine form, ten auspicious signs appeared in this forest. First, it suddenly became vast and wide. Second, the soil and stones turned into diamond. Third, jeweled trees stood in neat rows. Fourth, agarwood powder and various precious substances adorned it everywhere. Fifth, it was filled with garlands of flowers. Sixth, precious waters flowed forth. Seventh, lotuses rose from the ponds. Eighth, devas, nagas, and yakshas stood with palms joined together. Ninth, celestial maidens joined their palms in reverence. Tenth, light streamed from the navels of all the Buddhas of the ten directions, illuminating this forest everywhere and revealing the Buddha's taking of birth.
即遣侍女啟白淨王。王聞踊躍。到無憂樹王心念言。何所屋宅安於妙后。時天帝釋及化自在天。各上天宮。花香妓樂琦異之饌供養妙后。身輕柔軟不想三毒。若有諸病身心之疾。請菩薩母手摩其頭。病皆除愈。菩薩在胎十月。開化訓誨三十六載諸天人民。使立聲聞及諸大乘。菩薩臨產先現瑞應三十有二。一者後園樹木自然生果。二者陸地生青蓮花大如車輪。三者枯樹生花葉。四者天神牽七寶交露車至。五者地中寶藏自出。六者名香好薰遍布遠近。七者雪山五百師子羅住城門。八者白象子羅住殿前。九者天為四面細雨澤香。十者宮中自然百味飯食濟諸飢渴。凡三十二瑞(文多不載瑞應及修行並同)疆場左右嘆未曾有。王后臨產思入園觀。嚴雲母寶車。婇女圍繞出遊憐鞞樹下。王后坐師子床。六反震動三千國土四天王挽王后車。梵天前導。適至樹下。樹即屈枝自歸王后。諸天百千咸共散花。爾時菩薩從右脇生。
佛所行讚云。優留王股生。卑偷王手生。曼陀王頂生。伽叉王腋生。菩薩亦如是從右脇而生。大善權經云。菩薩發意。能從兜率不由胞胎。一時之頃成最正覺。防人有疑此所從來變化所為乎。若懷狐疑不聽受法。故現處胎。眾人當謂后生菩薩必有惱患。欲現安隱。母適攀樹枝菩薩誕生。是為菩薩善權方便。忽然現身住寶蓮花。墮地行七步。顯揚梵音。天上天下為人天尊。
大善權經云。菩薩行地七步亦不八步。是為正士應七覺意覺不覺也。舉手而言。吾於世間設不現斯。各當自尊。外道梵志必墜惡趣。為善權方便。天帝釋梵雨雜名香。九龍在上而下香水洗浴菩薩。
瑞應本起云。梵釋下侍。四天王接置金机上。修行本起云。龍王兄弟左雨溫水右雨冷泉。釋梵天衣裹之。五百伏藏一時發出。海行興利一時集至。梵志相師普稱萬歲。即名太子為悉達。漢言財吉。五千青衣各生力士。白馬生駒形色如雪。黃羊生羔。五千玉女皆來侍衛。
修行本起云。國中八萬四千長者生子悉男。八萬四千厩馬生駒。其一特異毛色純白。髦鬣貫珠。故名為蹇特。奴名闡特。瑞應本起云。奴名車匿。馬名健陟。
菩薩七日後其母命終。所以者何。應然。菩薩察之。臨母命終因來下生。懷菩薩時諸天供養。已服天食不甘世養。本福應然。去來今佛皆亦如是。母七日終。應受忉利天上功祚。適升彼天。五萬梵天各執寶瓶。二萬魔妻手執寶縷侍菩薩母。
瑞應本起云。菩薩本知母人之德不堪受其禮。故因其將終而從之生。長阿含經云。毘婆尸佛降神母胎。專念不亂安樂無畏。身壞命終生忉利天。此是常法。大善權經云。生後七日其母便薨。福應昇天。非菩薩咎。前處兜率觀后摩耶。大命將終。餘有十月七日之期。故神變來下。是菩薩善權方便。或有說言。太子年幼誰能養育。唯大愛道能使長大耳。大愛道者。太子姨母清淨無夫。時白淨王詣大愛道乳哺令長。時大愛道即可之。眾釋啟曰。聞雪山有仙梵志。名阿夷頭耆舊多識明曉相法。王大歡喜。嚴駕白象往詣阿夷頭。道人披㲲相太子。見三十二相。軀體金色。頂有肉髻。其髮紺青。眉間白毫。項出日光。目睒紺色。上下俱眴。口四十齒。白齊平方。頰車廣長。舌七合滿。師子膺。身方正。修臂指長。足跟滿安平。指內外握。合縵掌手。足輪千輻理。陰馬藏。鹿腨腸。鉤鎖骨。毛右旋。一一孔一毛生。皮毛細軟。不受塵水。胸有萬字(瑞應本起悉同)。阿夷見此乃增嘆。流涕悲不能言。王惶懼而問。有不祥乎。願告其意。舉手答曰。吉無不利。敢賀大王生此神人。昨天地大動其正為此。我相法中王者生子。有三十二相者。處國當為轉輪聖王七寶自至。若捨國出家為自然佛。傷我年已晚暮。當就後世不覩佛興。故自悲耳。王深知其能相。為作三時殿。選五百妓女。擇取端正才能巧妙。迭代宿衛。王告大愛道。擁護太子將詣天祠。太子在坐即時咳笑面目喜悅。適入天寺。諸天形像各捨本位禮菩薩足。太子年七歲。眾釋道從。乘羊車將詣書師。師名選友。菩薩手執金筆栴檀書隷明珠書床。問師選友。今師何書而相教乎。其師答曰。以梵佉留而相教耳。菩薩答曰。其異書者有六十四。今師何言正有二種。師問。皆何所名。答曰。梵書。佉留書。護眾書。疾堅書。龍鬼書。揵沓和書。阿須倫書。鹿倫書。天腹書。轉數書。轉眼書。觀空書。攝取書(文多不悉載)。此六十四欲以何書而相教乎。時師歡悅說偈讚嘆菩薩。為諸童子一一分別諸字本末。勸發無上正真道意。
瑞應本起云。時去聖久書缺二字。以問於師。師不能達。反啟其志。
時諸力士釋種長者啟白淨王。若太子作佛斷聖王種。王曰。何所王女宜太子妃。菩薩心念。吾不貪欲棄兜率來。以權方便今當試之。使上工立妙金像。以書文字。女人德義如吾所疏。能應娉耳。時白淨王告右梵志入迦夷衛國遍瞻察。梵志周行覩一玉女。淨猶蓮花。類玉女寶。王問女。梵志報曰。執杖釋種。王言。儻不可意使自擇之。召羅衛好女會彼講堂。時釋女俱夷到菩薩所。諦視菩薩目未曾眴。菩薩欣笑。執持寶英以遺俱夷。俱夷報曰。吾不貪寶。當以功德莊嚴。王遣梵志往媒此女。執杖釋言。我等本姓有藝術者乃嫁與之。王問菩薩。能現術乎。菩薩曰能。王遍勅國中。撞鍾擊鼓。却後七日太子現術。諸有藝術皆來集會。勝者以釋女與之。於是調達右手牽象左手撲殺。難陀出城門。即牽移路側。菩薩出城曰。是象身大臭熏城內。即右掌接擿置城外。時大臣炎光算術第一。言談算術亦不能及。樹木藥草眾水滴數一一可知。樗蒱六博天文地理。八萬異術一切諳會。不及菩薩。調達及難陀故欲手搏。菩薩愍之。舉調達身在於空中三反跳旋使身不痛。王及釋種更欲試射。調達竪四十里鼓。難陀六十里。菩薩百里。調達射中四十里鼓。不能得過。難陀六十里亦不得越。菩薩引弓。弓即折破。問有異弓任吾用不。王曰。吾祖父所執用弓奇異無雙。無能用者。著於天寺便可持來。一切諸釋無能張者。菩薩以手捺張。拼弓之聲悉聞城內。注箭放撥中百里鼓。箭沒地中涌泉自出。中鐵圍山。三千剎土六反震動。一切諸釋怪未曾有。於時執杖釋種以女俱夷為菩薩妃。隨世習俗現相娛樂。
修行本起云。太子年至十七。王為採擇名女無可意者。有小國王。名須波弗。漢言善覺。女名裘夷。端正少雙。八國皆求悉不與之。白淨王召而告之。吾為太子娉取卿女。善覺憂愁。若不許者恐見誅伐。與者諸國結怨。女言表白淨王。國中勇武技術最勝者。我乃為之。王勅群臣並出戲場。太子舉象。射中鐵圍山。善覺送女詣太子宮。
瑞應本起云。太子年十七。王為納妃簡選數千。最後一女名曰裘夷。端正第一禮義備舉。是則宿命賣花女也。太子雖納久而不接。婦人之情欲有附近。太子曰。常得好花置我中間。共視之寧不好乎。裘夷即具好花。又欲近之。太子曰却。此花汁污於床席。久後復曰。得好白𧜼置我中間。兩人觀之不亦好乎。婦即具𧜼又有近意。太子曰却。人有污垢必洿此𧜼。婦不敢近。侍女咸疑謂不能男。太子以手指妃腹曰。却後六年爾當生男。遂以有身。大善權經云。何故菩薩而有室娶菩薩無欲。所以示現妻息。防人懷疑。菩薩非男斯黃門耳。故納瞿夷釋氏之女。羅云於天變沒化生。不由父母合會而育。又是菩薩本願所致。
時白淨王念言。太子將無欲遊觀。勅嚴治道路。莫令不淨見不可意。於時太子出東城門。菩薩威神之所建立。諸天化作老人。髮白齒落。目冥耳聾。執杖僂步。菩薩知而發問。此為何人。御者曰。是名老人。菩薩曰。人命速駛。猶山水流難可再過。不獨此人天下皆爾。便迴還入宮愍念十方。菩薩後復出南城門。路見病人。水腹身羸臥于道側。御者曰。此名病人。命在須臾餘壽如髮。菩薩曰。萬物無常有身有苦。吾亦當然。即還入宮。後復遊觀出西城門。見一人死。室家圍遶抆淚悲哭。菩薩問曰。此為何人。御者曰。此為死人。人生有死。猶春有冬。人物一統無生不終。菩薩曰。夫死痛矣。精神據矣。吾見死者。形壞體化而神不滅。吾不能復以死受生往來五道勞我精神。便迴車還。復於異日出北城門。見一沙門。衣服整齊手執法器。菩薩問曰。此為何人。御者答。此名比丘。以棄情欲難污如空。慈心一切欲度十方。菩薩言。善哉唯是為快。是吾所樂。菩薩念言。我不辭王而出家者。便為不應。即時靜夜入王宮殿。光明照遠近。其父覺起。啟父王言。諸天勸助今應出家。父王悲泣。何所志願。何時當還。菩薩言。欲得四願。一者不老。二者無病。三者不死。四者不別。假使父王與此四願。不復出家。王聞重悲。此四願者古今無獲。明旦即勅五百釋勇多力者宿衛菩薩。四門城開閉聲聞四十里(瑞應本起云。裘夷心疑其欲去。坐起不解其側)。
於時菩薩夜觀妓女。百節空中譬如芭蕉。鼻涕目淚。樂器縱橫。顧視其妻具見形體。腦髓髑髏心肺腸胃。外是革囊中有臭處。假借當還亦不得久。三界無怙唯道可恃。欲界諸天住於空中。法行天子遙白菩薩。時已到矣。沸星適現。即勅車匿起被揵陟。適宣此言。四天王與無數閱叉龍等。皆被鎧甲從四方來。稽首菩薩。城中男女皆疲極寐。孔雀眾鳥亦疲極寐。
修行本起云。諸天言。太子當去恐作稽留。召烏蘇慢。漢名𥜒神。適來宮圍內人𥜒寐。
車匿重悲。門閉下鑰誰當開者。諸鬼神阿須倫等自然開門。四神捧馬足。天帝前導。放大淨光將詣佛樹。俱夷明日從寐起已。自投於地。今捨我去為至何所。
瑞應本起云。王自到田上。遙見太子樹為曲枝隨陰其軀。王悚然寐寤驚。不識下馬作禮。太子拜曰。今一適此。大王何宜抂來。得道當還不忘此誓。菩薩脫寶衣以付車匿。還啟白父王及以舍夷。若成正覺當復來還。車匿淚下如雨。白馬跪地舐菩薩足。王覩寶衣車匿白馬來還。不見太子。自投墮地。我子今為所至。俱夷悲哀抱白馬頸。太子乘汝何以獨來。王念菩薩不捨心懷。普召大臣。卿等長子抱孫共相娛樂。吾有一子。離別入山。擇取卿等子弟五人追而侍之。若中來者還滅汝族。五人追之不能及逮。心自念言。是為逸人。行不擇路。何道之有。歸去滅種不如住此。甘菓美泉悉無所乏。菩薩自念欲。作沙門至山水邊。定止天王知心持刀來。帝釋受髮。則成沙門。肉髻在處。大善權經云。菩薩自剃頭髮。諸天龍神無能見頂。況能除髮。菩薩念白淨王。當起恨意。誰剃子首。聞自剃之王乃默然。是為方便。菩薩往至尼連水邊。閑居寂然。思惟六年示大勤苦。日服一麻一米。結跏趺坐亦不傾側。大雨雷電冬夏默坐。未曾舉手以自障蔽。眾人怪之。取草木投耳鼻中。亦不棄去。
瑞應本起云。菩薩取藁草布地。叉手閉目一心誓言。使吾於此肌骨枯腐。不得佛終不起。天神進食不受。天令左右自然生麻米。日食一麻一米。以續精氣端坐六年。觀佛三昧經云。坐道樹下形體羸瘠。唯有金色光明益顯。是骨節相跓失槃龍文。竟六年已。心自念言。今以羸瘦之體。往詣佛樹。後世有譏謂餓得道。吾寧可服柔軟食平復。其體然後成佛。時有長者女。出嫁生男心中歡喜。𤛗千頭牛展轉相飲。取其淳乳作糜欲祠樹神。遣婢見佛坐不識何神。還啟。大家。樹下有神端正殊好。女聞歡喜欲往取糜。糜跳出釜丈餘。不可得取。女甚怪之。天於虛空而出聲曰。有大菩薩。已從座起。汝本有願。當先飯之乃成正覺。女聞天言。即取乳糜盛滿金鉢。往尼連水邊。菩薩以神通力入水洗浴。兜率天子取天衣袈裟奉上。菩薩即取著之。住尼連水。長者女奉乳糜稽首足下。菩薩受食知氣力充。往詣佛樹路右一人名曰吉祥。又生青草柔滑不亂。菩薩詣吉祥所吾欲得草。適施草坐。地則大動。諸天化作八萬佛樹師子之座。或有佛樹高八千里。或四千里。一一天子念言。菩薩坐我座上不在餘座。其下劣眾生本薄福者。見於菩薩身坐草蓐。菩薩坐已。計魔波旬。最為豪尊。今吾當成無上正覺。當感令到降伏攝化。爾乃發起三界眾生。於時菩薩坐佛樹下。
受胎經云。坐閻浮樹下。三十八日觀樹思惟。感動天地六反震動。演大光明覆蔽魔宮。時魔波旬臥寐夢中見三十二變。宮殿闇冥。宮殿污泥。入於邪逕。池水枯竭。樂器破壞。閱叉𥜒鬼頭皆墮地。諸天捨去不從其教(凡三十二夢文多不載)從夢而起恐怖毛竪。召會大臣及諸兵眾。說夢所見。以何方便而往伏之。并召千子。其五百子導師等信樂菩薩。其五百子惡目等隨魔所教。魔王憒亂告其四女。一名欲妃。二名悅彼。三名快觀。四名見從。汝往詣彼惑亂其行。女詣菩薩綺語作姿。三十有二姿。卞脣口嫈嫇細視。現其髀脚露其手臂。作鳧雁鴛鴦哀鸞之聲(凡四十二態文多不載)魔女善學女幻迷惑之業。而自言曰。我等年在盛時。天女端正莫踰我者。願得晨起夜寐供事左右。菩薩答曰。汝有宿福受得天身。形體雖好而心不端。革囊盛臭而來何為。去吾不用。其魔王女化成老母不能自復即。還魔所。
觀佛三昧經云。魔有三女。長名悅彼。中名喜心。小名多媚。白父言。我能往亂。願父莫愁。即自莊飾。過踰魔后百千萬倍。眄目作姿。現諸妖冶。禮敬菩薩旋繞七匝。白菩薩言。太子生時萬神侍御。何棄天位來此樹下。我是天女六天無雙。今以微身奉上太子。我等善能調身按摩。今欲親近。坐樹體疲宜須偃息。服食甘露。即以寶器獻天百味太子寂然身心不動。以白毫擬令天三女自見身肉膿囊涕唾九孔。根本生藏熟藏迴伏婉轉。踊生諸虫有八千戶。走入小腸張口上向。唼食諸藏。髓脈生虫細於秋毫。數甚眾多。其女見此即便嘔吐。即自見身左生蛇頭。右生狐頭。中首狗頭。背負老母。抱死小兒。諸女驚號却行而去。低頭視臍。自見女形醜狀鄙穢。復有諸虫如手釧形。團欒相持。而有眾口口生五毒唼食女根。諸女見已心極酸苦。如箭入心匍匐而去。呼嗟嘆息至魔王前。魔毒益盛。召四部十八億眾。變為師子熊羆猨猴之形。或虫頭人軀虺蛇之身。擔山吐火。雷電四繞獲持戈矛。菩薩慈心一毛不動。光顏益好鬼兵不能得近。
觀佛三昧經云。魔王大怒遍勅六天。并諸八部。往瞿曇所是時諸鬼。猶如雲赴。或有諸鬼。首如牛頭。頭四十耳。耳生鐵箭。末爛上起。復有諸鬼。首如狐頭有十千眼聲如霹靂。曠野鬼神大將軍等。一頸六頭。胸有六面。膝頭兩面。體毛如箭。奮身射人。張眼爛赤。血出流下。疾走而到。魔告諸鬼。瞿曇善人或能知呪。當興四兵。化作四兵列狀如林甚可怖畏。直從空下至道樹邊。魔復更念。此眾或不能降伏瞿曇。復脫寶冠擬地。當閻羅王宮上。告勅諸鬼。汝等獄卒及閻羅王。阿鼻地獄刀輪劍戟火車爐炭。一切都舉向閻浮提。魔王振吼勅諸兵眾。速害瞿曇。上震火雷雨熱鐵丸。刀輪武器交橫空中。然其火箭不近菩薩。是時菩薩。徐舉眉間毫擬阿鼻地獄。令罪人見白毛流水澍如車軸。大火暫滅。自憶前世所作諸罪。心得清涼稱南無佛。以是因緣受罪畢訖。直生人中。魔見是相顦顇懊惱。忽然還宮。白毫直至六天。見白毛孔諸寶蓮花過去七佛在其花上。如是白毛上至無色。遍照一切如頗梨鏡。八萬四千天女視波旬身。狀如燋木。但瞻菩薩白毫相光。無數天子天女皆發無上菩提道意。
魔王自前與佛相難。菩薩以智慧力伸手按地。應時地動。魔與官屬顛倒而墮。已降魔怨成正真覺。
祐尋。法身無形。群有已滅覺智不起。萬動永寂。而偱現託生降神胎化者何耶。乘大緣以應俗。本誓力以弘慈也。故能運般若之權。任首楞之勢。迴靈兜率耀化赤澤。陶鈞非我利見由物。豈言象思議而能語其極哉。是以攝受群萌故居輪皇。摧制剛夸故才窮藝術。斷拔愛網故去國入山。顯明法尊故降魔道樹。凡斯妙跡罔非振俗。應體圓通。隨方變現。法身凝湛未甞起滅。然世識習滯據跡為真。欲觀如來失道愈遠。故涅槃經云。若言菩薩在白淨王宮依因父母生育是身。是魔所說。蓋謂證迹而迷本也。若本跡雙照權實俱明。則披經無礙。法身可覩。