Name: Mahāvaṃsa · Volume 1 · Chapter One: The Buddha Subdues the Yaksha (岛王统史 · 第1 · 第一章 佛陀调伏夜叉)
Author: Buddha

About 島王統史

39,124 · about 130 min

The Island Chronicle, also known as the Awakening of the Island, is a significant historical text of the Theravada Buddhist tradition, composed by the eminent Sri Lankan monk Awakening around the 13th century. Written in Pali, this work provides a detailed account of the ancient island kingdom of Sri Lanka—the origins of the Sinhalese dynasties, the reigns of successive monarchs, and the history of the introduction, transmission, and development of Buddhism in Sri Lanka. It particularly records the legends of the Buddha's three visits to the island and the history of the Sacred Tooth Relic. As a crucial document for the study of early Sri Lankan history and the spread of Theravada Buddhism, it offers invaluable historical material for understanding the lineage system of Southern Buddhism and the tradition of royal patronage. Holding an irreplaceable authoritative status in the field of Buddhist historiography, it has exerted a profound influence on the Buddhist history of Southeast Asia.

最上人（佛）已住於確固不動不搖為四支之勇猛坐跏趺座。（六）坐於樹王〔菩提樹〕下最勝之座，為人中最〔勝〕兩足尊，如離恐怖之獅子，雖見領軍象之惡魔，無有怯意，（七）破魔之論諍使軍勢一同敗北，充滿歡喜，心寂靜而靜之智者勝者，（八）通達觀業處、如理作意、有種種行相之多種法。（九）逮得宿住智與天眼〔通〕，具眼大智者已過夜之三分。（一〇）由彼之厚德於後夜回〔思〕緣相，順逆觀彼等。（一一）知法、了解，由煩惱滅之解脫大智者，教示捨離與修道。（一二）〔而〕大牟尼證得最勝之一切智。〔證得〕之始已生被稱「佛陀佛陀」之名。（一三）已悟而發光者造一切法之優陀那，如是於最勝座已過一七日。（一四）鎮一切之恐怖，應為已為之無漏者，踴躍滿足歡喜，思念多數之利益。（一五）具剎那剎那頃刻，佛見一切之世間，開五眼而觀多數之人。（一六）兩足尊起彼無智障，〔如是〕離染之師見最勝之楞伽島。（一七）為善風土所惠，食物豐裕，〔藏〕寶礦，過去佛來訪，群聖之所往來（一八）良野，最勝之楞伽島，發現適於諸聖之止住處，知時非時，哀愍者已〔如是〕思惟。（一九）現時，於楞伽島為夜叉、多部羅剎等之〔棲息〕，一切排斥佛陀〔之教法〕。我得根絕〔彼等之〕力。（二〇）驅逐夜叉之群、畢舍遮、阿瓦魯達加等，〔以〕安穩彼島，將使人民安住。（二一）〔我使畢舍遮等心樂住於吉利島〕。此等之惡者等有命之限度無餘住時，於彼最勝之楞伽島當有異教。（二二）我驅逐〔此等之〕有情，使多數之人人而安穩，說彼直入道之聖道。（二三）恰如日沒，可無餘般涅槃。於般涅槃後四個月當有最初之結集。（二四）由此百十八年後有第三結集，為弘布教法，（二五）此閻浮洲具威光大功德法阿育名高之王。（二六）彼阿育王有子摩哂陀為賢者改宗聞具足之楞伽島。（二七）佛伴此多數之義知此因由，善逝觀時非時垂護此島。（二八）〔如是之菩提樹下之座〕，不瞬目於〔支提〕經行處，於寶屋〔支提〕，於阿闍波羅〔榕樹〕與目真隣陀〔樹〕第七奇羅波羅〔林之附近〕，（二九）勝者七七日間，作種種應作之事，雄者為轉法輪赴波羅捺斯。（三〇）轉法輪，說最上法，十八俱胝之〔有情等〕已悉悟得法。（三一）憍陳如、跋提耶、婆沙波、摩訶那摩、阿說示此等五人之大長老，世尊說無我相〔經時〕解脫。（三二）勝者住波羅捺斯仙人墮處，耶舍四人之友，又濟度五十人之少年等。（三三）如來住波羅捺斯過雨期，於迦囉波沙林中而濟度賢部。（三四）〔如是〕次第遊行赴於優樓頻羅，〔於其處〕離染之師見結髮行者之優樓頻羅迦葉。（三五）最上人於火屋調伏蛇龍。見〔此之〕希有！一切奉請如來：（三六）「瞿曇！冬四個月間請留此處。我等恒奉常食。」（三七）〔如是〕為最勝人如來冬之間住於優樓頻羅與眾俱教化結髮行者等。（三八）〔一日〕鴦伽與摩揭陀之兩〔國人〕為準備大供犧。迦葉見大供犧之大利，無法亦〔如是〕疑俱。（三九）「此之大沙門具大神通與大威力。若彼於大眾中顯神變又說法耶？（四〇）已失利得而歸瞿曇之有。喔！寧不來大沙門群眾之處事。」（四一）如來知〔彼之〕所行、信解、音樂、隨念、心之十六相。（四二）知他人心之牟尼，知結髮行者〔心中〕所念，以大神通力〔為〕乞食赴〔鬱多囉〕究留洲，（四三）佛於阿耨達池邊而為食事，於彼處已入於利益多之禪定等至。（四四）

The Supreme One, the Buddha, sat firmly in an unshakable posture with legs crossed in the heroic seat of meditation. (6)

Seated on the most excellent throne beneath the King of Trees, the Bodhi tree, the best of human beings, the foremost of the two-footed, like a lion free from fear, gazing upon the demon Mara leading his army, felt no dread. (7)

He crushed Mara's challenges, defeating his entire host. Filled with joy, the wise and victorious one, with a calm and tranquil mind, (8)

mastered the paths of insight, applied proper attention, and understood the many aspects of the Dharma. (9)

He attained the knowledge of past lives and the divine eye. The great seer, endowed with vision, passed the first three watches of the night. (10)

In the last watch, by his great merit, he reflected on the chain of dependent origination, contemplating it in forward and reverse order. (11)

Knowing the Dharma, understanding it, freed through the extinction of defilements, the great sage taught renunciation and the path. (12)

Thus the great sage attained the supreme all-knowing wisdom. From the moment of attainment, the name "Buddha, Buddha" arose. (13)

Having awakened, the radiant one uttered a solemn utterance about all phenomena. And so he spent one week at the most excellent seat. (14)

Having calmed all fears, having done what needed to be done, free from taints, filled with joy and contentment, he reflected on the welfare of many. (15)

With every moment and instant, the Buddha saw the entire world, opening his five eyes and observing countless beings. (16)

The two-footed one arose, dispelling the darkness of ignorance. Thus the stainless teacher saw the most excellent island of Lanka. (17)

Blessed with good climate, abundant food, and precious gems, visited by past Buddhas, frequented by noble saints, (18)

this excellent island of Lanka, the lovely wilderness, proved suitable as a dwelling for the noble ones. Knowing the right time and the wrong time, the compassionate one reflected: (19)

"Now, the island of Lanka is inhabited by yakshas, multi-headed rakshasas, and others who reject the Buddha's teaching. I have the power to uproot them." (20)

Driving away the hosts of yakshas, pisachas, and avaruddhakas, he would pacify the island and settle its people in peace. (21)

"After I delight the pisachas and others in the island of Giri, these evil beings, at the end of their lifespan, will be gone, and then on that most excellent island of Lanka, the true Dharma will flourish." (22)

I will drive away these beings, settle many people in peace, and teach them the noble path that leads directly to liberation. (23)

Just as the sun sets, so he would pass into final Nibbana. Four months after his passing, the first council would be held. (24)

One hundred and eighteen years later, the third council would be held to spread the Dharma. (25)

In this Jambudipa, a king renowned for his great glory and merit named Asoka would arise. (26)

That King Asoka would have a son named Mahinda, a wise convert who would bring the island of Lanka to the fullness of faith. (27)

The Buddha, knowing this and many other reasons, the Well-Farer, seeing the right and wrong times, extended his protection to this island. (28)

At the seat under the Bodhi tree, at the unblinking shrine, at the jewel house shrine, at the Ajapala banyan tree, at the Mucalinda tree, and at the seventh, the Rajayatana grove, (29)

the victorious one spent seven weeks doing what needed to be done. Then the mighty one set out for Varanasi to turn the wheel of Dharma. (30)

He turned the wheel of Dharma, teaching the supreme truth, and eighteen crore beings fully understood the Dharma. (31)

Kondañña, Bhaddiya, Vappa, Mahanama, and Assaji—these five great elders—when the Blessed One taught the discourse on non-self, were fully liberated. (32)

The victorious one stayed at the Deer Park in Varanasi. He rescued Yasa and his four friends, and also guided fifty young men. (33)

The Tathagata spent the rainy season in Varanasi. At the Karavasya grove, he rescued the noble Baddhi. (34)

Then, traveling in stages, he went to Uruvela. There the stainless teacher met the matted-hair ascetic, Uruvela Kassapa. (35)

The Supreme One tamed the serpent dragon in the fire hut. Seeing this wonder, they all invited the Tathagata: (36)

"Gotama, please stay here for the four months of winter. We will provide you with daily offerings of food." (37)

Thus the most excellent one, the Tathagata, stayed in Uruvela through the winter, teaching the matted-hair ascetics along with the community. (38)

One day, the people of Anga and Magadha were preparing a great sacrifice. Kassapa, seeing the great benefit of the sacrifice, also felt doubt: (39)

"This great ascetic has great supernormal powers and great might. If he were to display his supernormal powers in the assembly and teach the Dharma…? (40)

We would lose our gains to Gotama. Oh, may the great ascetic not come to the place of the assembly." (41)

The Tathagata knew his intentions, his convictions, his thoughts, his heart's sixteen aspects. (42)

The sage who knows the minds of others knew the matted-hair ascetic's thoughts. With his great supernormal power, he went to the northern continent of Uttarakuru for alms, (43)

and took his meal at the shore of Lake Anotatta. There he entered into deep states of meditation that brought great benefit. (44)

大雄思惟此多數之利益事，昇於空中，由閻浮洲來此處。（四九）佛於夜叉集團中，取座具於〔彼等〕頭上現立於虛空。（五〇）已來集夜叉群眾見〔於彼處〕之正覺者，不思彼是佛，〔唯思〕他之夜叉。（五一）最上人屹立於瑪毘耶普加羅〔之附近〕河岸之蘇般伽那塔處，入最上之禪三昧。（五二）捷疾觀察之牟尼，速於心剎那入於禪定，不意由定之剎那立，以善心達於彼岸。（五三）如是以神通力示現神變，如有大神通大威力之夜叉立於虛空。〔由彼〕含千之流，集密雲而降雨，送出寒風或陰雲。（五四）〔時佛宣示〕：「我以熱惱汝等。〔然〕應與我坐之〔塲所〕。我有除危險之火力。」（五五）〔夜叉等〕答：「若卿得除，可隨意坐。一切同意。請示卿之火力。」（五六）〔如是佛說〕：「汝等一切可向我乞熱。我起汝等所望愈益熱之大炎熱。」（五七）如在夏日中時日住〔虛空〕如斯之烈熱置於夜叉群眾中。（五八）恰如劫轉之時四太陽〔注〕熱，然所增之火焰，起於尼師壇之周圍。（五九）恰如不能制虛空之太陽而在虛空不能制〔佛〕之皮尼師壇。（六〇）如劫未之炎，如太陽〔焦〕大地，如烈火焰之尼師壇放散大炎熱。（六一）〔如是〕如燃上炭之堆積，熱於此處〔放散〕尼師壇如雲，〔或〕見如灼熱之鐵山。（六二）島起難堪之熱。夜叉等忽向東西南北上下此等十方尋求依處。（六三）「我等向何處行〔求〕安全健康耶？何時脫離此恐怖耶？（六四）若此大威力夜叉入於火〔相〕，燃燒我等，一切夜叉恰如一握之桴如風舞之塵應吹散。」（六五）如是而仙牛、幸福持來者、慈悲者、哀愍者、大仙佛陀見惱亂恐怖之夜叉等，已思惟如何向此等之非人等與自樂耶？（六六）佛陀似此〔島〕——到處有相似之低地，有高地，河、山、湖〔附風〕為清似此楞伽之地——〔想起〕他島之吉利島。（六七）〔佛已想起〕比此島殊勝最勝之吉利島，安全庇護，被海圍繞而食物亦豐，穀物芽亦多，氣候溫和而成有綠草甚深之地。（六八）〔其處〕充滿快樂，見綠繁涼爽快樂之最勝園林，開花果實熟之諸樹無任誰統治者為空虛淒涼之事。（六九）〔彼〕大海中，有大洋碎波甚深之水中，〔島之周圍〕連山高聳不易越過，雖願住於內〔地〕亦不為所望。（七〇）對他強欲而〔充滿〕憤怒，讒謗他人，且無慈悲，喜惱他人，怒狂、粗暴、慘忍，而為傲慢，於此處彼等堪忍叫罵。（七一）〔佛陀〕言：「然邪惡羅剎及夜叉之群！我與汝等由楞伽〔島〕不遠路程之此島，昔之吉利全島。一切棲於〔其處〕亦無惱可繁殖。（七二）此楞伽之地遠劫以來人間止住之處。多數之人人如往昔住於摳闍、婆羅、慢陀島，可住於楞伽之地。（七三）彼此等具其他之德，於種種之點為善良，人人之止住將來為教之島時，恰成如布薩虛空之滿月光輝。」（七四）世間解牟尼考量較兩者之安樂、高兩者之幸福，恰如〔農夫換牛之軛〕安易而來交換兩島人與羅剎等之二（有情）。（七五）瞿曇以神通力，恰如以強紐而曳手方法牽牛之絡頭，以拉近島。牟尼如以強綱繞一對之舟，使接近島與島。（七六）如來以殊勝〔一方〕島向他之島結合而〔告〕交換言：「羅剎等！如所希望之住處已造。汝等一切眷屬俱可棲息於吉利島。」（七七）〔如是望彼〕之夜叉等，恰如〔走向〕夏渴者等之河向吉利島走去。〔而彼等〕一切入而不再還，牟尼已引離島至以前之位置。（七八）得渴望殊勝之島，已甚為滿足一切之羅剎等大喜而笑躍。〔如是〕一切〔所謂〕星宿祭之祭禮。（七九）勝者佛陀知非人等之滿足而垂慈悲，唱守護咒文而常為夜叉群之驅逐與庇護三度右繞此島，（八〇）使畢舍遮〔其他〕非人等歡喜，強垂慈悲之教化，除島之不幸而如來再還優樓頻羅。（八一）

The Great One, reflecting on the welfare of the many, rose into the air and came from Jambudipa to this place. (49)

The Buddha, amidst the host of yakkhas, took his seat and stood in the sky above their heads. (50)

The gathered yakkha multitude, seeing the Awakened One there, did not think he was the Buddha—they thought he was just another yakkha. (51)

The Supreme Being stood at the Supaṇṇaka shrine near the bank of the Māviyapuggala river and entered the deepest meditative absorption. (52)

The sage, swift in insight, quickly entered absorption in a single mental instant, and without effort, rose from that absorbed state, reaching the far shore with a clear mind. (53)

Thus, through his psychic powers, he displayed miraculous feats. Like a mighty yakkha of great power, he stood in the sky. From him, with a thousand streams, he gathered dense clouds and sent down rain, along with cold winds and dark overcast skies. (54)

Then the Buddha declared: “I have caused you distress, but you must give me a place to sit. I possess the power of fire that removes danger.” (55)

The yakkhas replied: “If you can remove it, sit wherever you like. We all agree. Show us your fire power.” (56)

Then the Buddha said: “All of you may seek warmth from me. I will stir up an even greater heat than you desire.” (57)

Just as the sun blazes at midday in the sky, such fierce heat he placed among the host of yakkhas. (58)

Just as four suns blaze at the end of an age, the growing flames arose around his seat. (59)

Just as the sun in the sky cannot be restrained, so too in the sky, his skin-seat could not be restrained. (60)

Like the fire at the end of an age, like the sun scorching the earth, the flaming seat radiated immense heat. (61)

Like a heap of burning coals, the seat blazed here—seen like a cloud, or like a glowing mountain of iron. (62)

The island became unbearable with heat. The yakkhas fled in all directions—east, west, north, south, above, below—searching for refuge in these ten directions. (63)

“Where can we go for safety and well-being? When will we be freed from this terror? (64)

If this mighty yakkha enters into fire-form and burns us, all yakkhas will be scattered like a handful of chaff blown away by the wind.” (65)

Then the great sage, the divine bull, the bringer of happiness, the compassionate one, the merciful one—the Buddha—saw the distressed and terrified yakkhas and thought: “How can I bring happiness to these non-human beings?” (66)

The Buddha thought of another island—Giri Island—comparing it to this one, which had similar lowlands, highlands, rivers, mountains, and lakes, with pleasant breezes, like this land of Laṅkā. (67)

He recalled that Giri Island was superior to this one, the best of islands, safe and sheltered, surrounded by the sea, abundant in food, rich in grain sprouts, with a mild climate and deep green pastures. (68)

There, joy filled the place—beautiful groves, green, cool, and delightful—with trees bearing flowers and ripened fruit, and no ruler, leaving it empty and forlorn. (69)

In that great sea, amid the deep waters with mighty waves, the island’s encircling mountains rose high and hard to cross. Though one might wish to live inside, it was not desired. (70)

For those who are aggressive, filled with anger, slanderous, without compassion, delighting in harming others, raging, harsh, cruel, and proud—here they could endure abuse. (71)

The Buddha said: “O wicked rākṣasas and hosts of yakkhas! I give you this island, not far from Laṅkā—the whole of ancient Giri Island. Dwell there, all of you, and thrive without distress. (72)

This land of Laṅkā has been a human dwelling for ages. Many people, like those who lived before on Khoja, Bāra, and Mandā islands, can live here in the land of Laṅkā. (73)

These others possess other virtues and are good in various ways. When humans dwell here in the future, this island will shine like the full moon in the sky on the sabbath day.” (74)

The sage, knower of the world, weighed the happiness of both sides and the welfare of both, and like a farmer swapping a yoke, easily exchanged the two—people and rākṣasas—between the two islands. (75)

Gotama, with his psychic power, drew the island near—just as one pulls a bull by its halter with a strong rope. The sage, like wrapping a strong cord around a pair of boats, brought island and island together. (76)

The Tathāgata joined the one excellent island to the other and announced the exchange: “O rākṣasas! A dwelling place has been made as you wish. You and all your kin may live on Giri Island.” (77)

The yakkhas, hearing this, walked toward Giri Island like thirsty travelers heading to a river in summer. They all entered and never returned, and the sage moved the island back to its former place. (78)

Having gained the longed-for excellent island, all the rākṣasas were deeply satisfied, rejoicing and leaping with joy. Thus was the festival known as the Star Festival. (79)

The victorious Buddha, knowing the non-human beings were satisfied, out of compassion recited a protective charm, and for the safety and warding-off of the yakkha host, circled the island three times to the right. (80)

Having delighted the piśācas and other non-human beings, and having firmly taught compassion, removing the island’s misfortune, the Tathāgata returned once more to Uruvelā. (81)