Chinese
大正藏第 15 册 No. 0594 佛说大自在天子因地经 No. 594 佛说大自在天子因地经 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 如是我闻： 一时，佛在舍卫国祇树给孤独园。尔时，尊者大目乾连于其食时，着衣持钵，以精进力运大神通放无数光，其光金色，遍照虚空。复以神力变化其身，或大、或小、或一、或多，如火光炎，往昆仑山。山峰如雪，其山顶内以金银、琉璃、真珠、码瑙、珊瑚、摩尼种种诸宝庄严其地，有诸宫殿，一切珍宝殊妙庄严。于其中间有大自在宫，广二由旬、高五由旬，光明照曜，有六十大神恒常守护，百千天女围绕四边作七种妓乐。于宫四方，而有七殿，广一俱卢舍，各以七宝而用严饰。复于四边，各有浴池，甘露之水清净弥满。于其池中生白莲华、俱母㮈花，如天白月，金银摩尼庄严其上。彼大自在天子与乌摩天后于师子座上同座而坐，彼诸天众恒来围绕恭敬供养。其天忽闻琴乐之声，音韵微妙，闻已爱著令心迷乱。 尔时，尊者大目乾连虽闻其乐，以无畏善根调伏其心无所爱着，如妙高山出于大海安住不动，行精进妙行，受一切世间众所供养，身相端严，威仪具足，手持钵器。乌摩天后忽然见已， 现代汉语译本 《佛说大自在天子因地经》 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 如是我闻： 一时，佛陀在舍卫国（Śrāvastī）祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma）。当时，尊者大目乾连（Mahāmaudgalyāyana）在进食的时候，整理好衣服，拿着钵，用精进的力量运用大神通，放出无数的光芒，那光芒是金色的，遍照虚空。又用神通变化他的身体，或大、或小、或一、或多，像火光火焰一样，前往昆仑山（Kunlun）。山峰像雪一样洁白，那山顶内部用金、银、琉璃、真珠、玛瑙、珊瑚、摩尼（maṇi，宝珠）种种宝物庄严着地面，有各种宫殿，一切珍宝殊妙庄严。在那些宫殿中间有大自在宫，宽二由旬（yojana，印度古代长度单位）、高五由旬，光明照耀，有六十大神恒常守护，成百上千的天女围绕在四周演奏七种乐器。在宫殿的四方，有七座殿堂，宽一俱卢舍（krośa，印度古代长度单位），各自用七宝来装饰。又在四边，各有浴池，甘露之水清净充满。在那些池中生长着白莲华、俱母㮈花，像天上的白月一样，用金银摩尼庄严着它们。那位大自在天子（Maheśvara）与乌摩天后（Umā）在狮子座上同座而坐，那些天众恒常来围绕恭敬供养。那位天子忽然听到琴乐的声音，音韵微妙，听了之后爱恋执着，使心迷乱。 当时，尊者大目乾连虽然听到那乐声，用无畏的善根调伏他的心，没有丝毫的爱恋执着，像妙高山（Sumeru）出于大海一样安住不动，行精进的妙行，接受一切世间大众的供养，身相端庄，威仪具足，手持钵器。乌摩天后忽然看见了他，
English
English version The Sutra of the Buddha's Discourse on the Causal Origins of the Great自在天子 (Mahēśvara) Translated under Imperial Order by the Minister Shi Hu, Master of Dharma Transmission, Great Officer of the Court of Imperial Sacrifices, Acting Vice President of the Court of State Ceremonial of the Western Heaven Translation Bureau Thus have I heard: At one time, the Buddha was in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the Venerable Mahāmaudgalyāyana, at the time of his meal, arranged his robes, held his bowl, and with the power of diligence, employed great supernatural powers to emit countless rays of light. The light was golden in color, illuminating all of space. Again, with supernatural power, he transformed his body, sometimes large, sometimes small, sometimes one, sometimes many, like the flames of fire, and went to Mount Kunlun. The mountain peaks were like snow. Inside the mountain peak, the ground was adorned with gold, silver, lapis lazuli, pearls, agate, coral, maṇi (jewels), and various other treasures. There were various palaces, all adorned with exquisite and wonderful treasures. In the midst of them was the palace of the Great自在天 (Mahēśvara), two yojana (an ancient Indian unit of distance) in breadth and five yojana in height, its light shining brightly. Sixty great gods constantly guarded it, and hundreds of thousands of heavenly maidens surrounded it on all sides, making seven kinds of music. In the four directions of the palace, there were seven halls, each one krośa (an ancient Indian unit of distance) in breadth, each adorned with seven treasures. Moreover, on the four sides, there were bathing ponds, filled with pure and clear nectar-like water. In those ponds grew white lotuses and kunda flowers, like the white moon in the sky, adorned with gold, silver, and maṇi jewels. The Great自在天子 (Mahēśvara) and the goddess Umā were sitting together on a lion throne, and those heavenly beings constantly surrounded them with reverence and offerings. Suddenly, the deva heard the sound of a zither, its melody subtle and wonderful. Upon hearing it, he became attached and infatuated, causing his mind to be confused. At that time, the Venerable Mahāmaudgalyāyana, although he heard the music, used the fearless roots of goodness to subdue his mind, without any attachment or infatuation, abiding steadfastly like Mount Sumeru emerging from the great ocean, practicing the wonderful practice of diligence, receiving the offerings of all the world, his physical form dignified, his demeanor complete, holding his bowl in his hand. The goddess Umā suddenly saw him, --------------------------------------------------------------------------------
Chinese
心生疑惑，告天子言：“此是何人，身被法服端严寂静，调伏诸根威仪具足，圆光照曜如日初出，安然不动如妙高山？” 天闻言已，观察尊者，而复告言：“天后！汝知识耶？” 天后答言：“我昔未见，今亦不知。” 大自在天白言：“此是大福德离欲佛弟子，能破诸过，教化众生与作安乐，因为乞食而来至此。” 乌摩天后闻是语已，而白天曰：“彼师云何？具何色相？有何道德威力及未曾有法？我愿乐闻。” 自在天曰：“彼人之师于三无数劫，求大菩提广修福力，于其世间难作能作，行檀波罗蜜，施于饮食、衣服、卧具、医药、金银、珍宝、奴婢、车乘、城邑、聚落，及大宝藏国王之位，亦曾施诸婆罗门，妻子、男女。于彼心中无其毫尘之许贪惜烦恼，亦无贪爱之名。又为悲愍众生故，舍头目、髓脑、鼻舌、身肉而无毫尘之许痛苦之想，亦无虚假之名，行真实施，为求菩提大威力果，具足檀波罗蜜。又于三无数劫为对种种境界相故，行戒波罗蜜，坚守禁戒，以持戒威德常得天人供养。复为冤亲不等违顺情差，行忍辱波罗蜜，以八正道调伏其心，欢喜忍辱令心平等。复为上中下三品众生，愍念饶益利乐彼故，行精进波罗蜜，于昼夜中策勤修进。复恐心意散乱妄缘退故，行禅波 现代汉语译本：心中产生疑惑，（乌摩）天后告诉（大自在）天说：‘这是什么人，身穿袈裟，端庄寂静，调伏诸根，威仪具足，圆光照耀，如同初升的太阳，安然不动，如同妙高山？’ （大自在）天听了这话，观察那位尊者，然后回答说：‘天后！你认识他吗？’ （乌摩）天后回答说：‘我以前没有见过，现在也不认识。’ 大自在天禀告说：‘这位是大福德、远离欲望的佛弟子，能够破除各种过失，教化众生，给予他们安乐，因为乞食而来到这里。’ 乌摩天后听了这话，就问（大自在）天说：‘他的老师是怎样的？具有什么样的色相？有什么样的道德威力以及未曾有过的法？我非常想听。’ 自在天说：‘他的老师在三大阿僧祇劫（asamkhya kalpa）中，为了求得大菩提（bodhi），广泛地修习福德和力量，在世间难做能做，修行檀波罗蜜（dāna pāramitā），布施饮食、衣服、卧具、医药、金银、珍宝、奴婢、车乘、城邑、聚落，以及大宝藏、国王之位，也曾布施给婆罗门（Brahman）妻子、儿女。在他的心中没有丝毫的贪婪吝惜和烦恼，也没有贪爱之名。又为了悲悯众生，舍弃头目、髓脑、鼻舌、身肉，而没有丝毫的痛苦之想，也没有虚假之名，行真实的布施，为了求得菩提的大威力果报，具足檀波罗蜜。又在三大阿僧祇劫中，为了应对种种境界相，修行戒波罗蜜（śīla pāramitā），坚守禁戒，以持戒的威德常常得到天人的供养。又为了冤亲不等、违顺情差，修行忍辱波罗蜜（kṣānti pāramitā），以八正道（aṣṭāṅgamārga）调伏自己的心，欢喜忍辱，令心平等。又为了上中下三品的众生，怜悯饶益，利益安乐他们，修行精进波罗蜜（vīrya pāramitā），在昼夜中策励勤奋地修习进取。又恐怕心意散乱，妄想攀缘而退失，修行禅那'
English
English version: Filled with doubt, the Queen Uma addressed the Great自在天 (Great自在天): 'Who is this person, clad in Dharma robes, dignified and serene, with subdued senses, complete in deportment, radiating light like the newly risen sun, and as still as Mount妙高 (Mount Sumeru)?' Having heard these words, the Great自在天 observed the Venerable One and replied, 'Queen, do you know him?' The Queen Uma answered, 'I have never seen him before, nor do I know him now.' The Great自在天 then said, 'This is a disciple of the Buddha, possessing great merit and free from desire, capable of destroying all faults, teaching sentient beings and bringing them peace and happiness, and he has come here to beg for food.' Upon hearing these words, Queen Uma asked the Great自在天, 'What is his teacher like? What are his characteristics? What moral power and unprecedented Dharma does he possess? I am eager to hear.' The Great自在天 replied, 'His teacher, for three asamkhya kalpas (innumerable eons), sought great bodhi (enlightenment), extensively cultivating merit and power. In this world, he did what is difficult to do, practicing dāna pāramitā (perfection of giving), giving away food, clothing, bedding, medicine, gold, silver, jewels, servants, carriages, cities, villages, great treasures, and even the position of a king. He also gave away his wives and children to Brahmans (priests). In his heart, there was not a trace of greed, stinginess, or affliction, nor even the name of attachment. Furthermore, out of compassion for sentient beings, he gave away his head, eyes, marrow, brain, nose, tongue, body, and flesh without the slightest thought of pain, nor any false pretense, practicing true giving, in order to attain the great power and fruit of bodhi, thus perfecting dāna pāramitā. Also, for three asamkhya kalpas, in order to face all kinds of objective realms, he practiced śīla pāramitā (perfection of morality), firmly upholding the precepts, and through the power of upholding the precepts, he was constantly revered by gods and humans. Furthermore, for those who were enemies or relatives, agreeable or disagreeable, he practiced kṣānti pāramitā (perfection of patience), subduing his mind with the aṣṭāṅgamārga (Noble Eightfold Path), joyfully enduring insults, and making his mind equal. Furthermore, for sentient beings of the superior, middle, and inferior grades, out of compassion and benefit, bringing them benefit and happiness, he practiced vīrya pāramitā (perfection of diligence), diligently striving day and night. Furthermore, fearing that his mind would be scattered and that deluded thoughts would arise and cause him to regress, he practiced dhyāna' --------------------------------------------------------------------------------
Chinese
罗蜜，令心决定寂静轻安。复为出生智慧，读诵分别微妙经典，行般若波罗蜜。如是三无数劫，行六波罗蜜求一切智智，今得佛位圆满，降伏一切魔王，证寂灭理，色心微妙，具三十二相、八十种好，金色庄严圆光如日，三界无等，出轮回难，安乐解脱。” 时大自在天说是语已，乌摩天后闻复欢喜，布施等行所得大果今闻可解，复问：“于汝天自前因修何行业？愿赐欢喜，为我略说。” 时大自在天而复白言：“汝今谛听而为汝说。天后！我于过去无数俱胝劫，于大牟尼佛所布施、供养、修福、持戒、薰习智慧，过是已来获自在报，于八生身中得八种自在。我曾生生布施、持戒、苦行，求主宰自在，欲乐解脱，乃至究竟寂灭安乐亦然，是故布施智慧观察，一心守护修行不断。”说是语已，大自在天于其宫内，以其金钵满盛百味殊妙香饭，诣目连前志心奉上。 目连尊者即受钵饭，腾空欲回。大自在天具宿命智，告目连曰：“尊者大目乾连！汝今暂住，谛听我言。极久远时，佛乃方出。我念过去生中，于此大地为其主宰，能生灭世间，为三界师，无人等我。汝听此言，一心往彼香醉山中。” 时大目乾连运神通力，腾空而往香醉山中。彼山一面有圣迹池，名曰天水，于此池中即便洗浴。既洗 现代汉语译本：'罗蜜（Romi，此处指某种修行方法），使内心达到决定性的寂静、轻盈和安宁。进一步为了生出智慧，读诵、分辨微妙的经典，修行般若波罗蜜（Prajna Paramita，智慧到彼岸）。这样经过无数劫，修行六波罗蜜（六种到达彼岸的方法）以求得一切智智（Sarvajnana，对一切事物和现象的智慧），如今获得佛的果位圆满，降伏一切魔王，证悟寂灭的真理，色身和心识都达到微妙的境界，具足三十二相、八十种好，金色的光芒庄严，圆光如同太阳，在三界之中没有可以与之相比的，脱离轮回的苦难，获得安乐和解脱。' 当时大自在天（Mahesvara，湿婆神）说完这些话后，乌摩天后（Uma，湿婆神的妻子）听了非常欢喜，因为布施等行为所能获得的大果报现在听闻后可以理解了，于是又问：‘您天自在（Mahesvara）之前是因为修行了什么行业？希望您能赐予我欢喜，为我简略地说说。’ 当时大自在天（Mahesvara）又回答说：‘你现在仔细听，我为你解说。天后！我在过去无数俱胝（koti，印度计数单位，意为千万）劫之前，在大牟尼佛（Mahamuni Buddha，伟大的圣者佛陀）那里布施、供养、修福、持戒、熏习智慧，从那以后获得了自在的果报，在八生身中得到八种自在。我曾经生生世世布施、持戒、苦行，求得主宰的自在，以及对欲望的快乐的解脱，乃至最终的寂灭安乐也是如此，因此要布施，用智慧观察，一心守护修行不断。’说完这些话后，大自在天（Mahesvara）在他的宫殿内，用他的金钵盛满了百种美味的殊妙香饭，到目连（Maudgalyayana，佛陀的弟子，以神通著称）尊者面前，真心诚意地奉上。 目连（Maudgalyayana）尊者随即接受了钵饭，腾空准备返回。大自在天（Mahesvara）具有宿命智（Purvanivasanusmrti，回忆前世的能力），告诉目连（Maudgalyayana）说：‘尊者大目乾连（Mahamaudgalyayana）！你现在暂时停留，仔细听我说。极其久远的时间之后，佛才会出现。我回忆过去生中，在这大地上是主宰，能够生灭世间，是三界的老师，没有人能与我相比。你听了这些话，一心前往香醉山中。’ 当时大目乾连（Mahamaudgalyayana）运用神通力，腾空前往香醉山中。那座山的一面有一个圣迹池，名叫天水，就在这个池中洗浴。