Chinese
又问：何因菩萨初生，于虚空中天降二水一冷一暖，用沐菩萨无垢之身？答：龙威力故，以彼天龙于其菩萨深生净信，故现斯相。 又问：何因菩萨初生，于圣母前大水涌现，随菩萨母所欲受用？答：龙威力故，以彼诸龙于菩萨母深生净信，故现斯相。 又问：何因菩萨初生，空中自然奏天音乐？答：天威力故，以彼诸天于其菩萨深生净信。又复菩萨决定当成如来应供正等正觉已，声闻十方，此是菩萨先现瑞相。 又问：何因菩萨初生，空中自然天雨众花，所谓优钵罗花、钵纳摩花、奔拏利伽花、俱母那花、曼陀罗花等。又复雨彼众妙沉水、薰陆、旃檀香粖，及散天中殊妙之衣？答：天威力故，以彼诸天于其菩萨深生净信。又复菩萨决定当成如来应供正等正觉已，具大福力，一切衣服饮食床座病缘医药并余受用皆悉丰足，此是菩萨先现瑞相。 又问：何因菩萨生后始经七日，其菩萨母即趣命终？答菩萨大士大威德者降母胎时，三十三天子众于其菩萨极大尊重，即以天胜威光授菩萨母。其后菩萨出母胎已，母不复有天之威光，但具人中威光色相，众妙饮膳随宜资养，故菩萨母速趣命终。 如经所说，菩萨能知入胎住胎出胎等事。云何是为菩萨能知入胎住 现代汉语译本 问：这是什么原因，菩萨出生前会显现吉祥的征兆？答：这是菩萨为了度化众生而预先显现的瑞相。 又问：什么原因导致菩萨初生时，天空中降下两股水流，一股冷，一股暖，用来沐浴菩萨无垢的身体？答：这是龙的力量所致，因为那些天龙对菩萨深生净信，所以显现出这样的景象。 又问：什么原因导致菩萨初生时，在圣母（菩萨的母亲）面前涌现出大量的水，供菩萨的母亲随意使用？答：这是龙的力量所致，因为那些龙对菩萨的母亲深生净信，所以显现出这样的景象。 又问：什么原因导致菩萨初生时，空中自然奏响天上的音乐？答：这是天的力量所致，因为那些天对菩萨深生净信。而且菩萨必定会成就如来（Tathagata）应供（Arhat）正等正觉（Samyak-sambuddha），声闻十方，这是菩萨预先显现的吉祥征兆。 又问：什么原因导致菩萨初生时，空中自然降下各种各样的花朵，比如优钵罗花（utpala，青莲花）、钵纳摩花（padma，红莲花）、奔拏利伽花（punarika，白莲花）、俱母那花（kumuda，睡莲）、曼陀罗花（mandala flower）等等。而且还降下各种美妙的沉香、薰陆香、旃檀香粉，以及散布在天空中的殊胜美妙的衣物？答：这是天的力量所致，因为那些天对菩萨深生净信。而且菩萨必定会成就如来（Tathagata）应供（Arhat）正等正觉（Samyak-sambuddha），具备巨大的福德力量，一切衣服、饮食、床座、疾病的医药以及其他的受用都非常丰足，这是菩萨预先显现的吉祥征兆。 又问：什么原因导致菩萨出生后仅仅七天，他的母亲就去世了？答：菩萨大士（Bodhisattva Mahasattva）以其巨大的威德降生到母亲的胎中时，三十三天的天子们对菩萨极其尊重，因此将天上的殊胜威光赋予了菩萨的母亲。之后，菩萨离开母亲的胎后，母亲不再具有天上的威光，只具有人间的威光色相，用各种美妙的饮食来适宜地滋养，所以菩萨的母亲迅速去世。 如经书所说，菩萨能够知道入胎、住胎、出胎等事情。什么是菩萨能够知道入胎
English
English version Question: What is the reason that a Bodhisattva displays auspicious signs before birth? Answer: This is a preliminary auspicious sign displayed by the Bodhisattva in order to liberate sentient beings. Question: What is the reason that when a Bodhisattva is first born, two streams of water, one cold and one warm, descend from the sky to bathe the Bodhisattva's immaculate body? Answer: This is due to the power of the dragons, because those celestial dragons have deep pure faith in the Bodhisattva, so they manifest this sign. Question: What is the reason that when a Bodhisattva is first born, a large amount of water appears in front of the Holy Mother (the Bodhisattva's mother), for the Bodhisattva's mother to use as she wishes? Answer: This is due to the power of the dragons, because those dragons have deep pure faith in the Bodhisattva's mother, so they manifest this sign. Question: What is the reason that when a Bodhisattva is first born, heavenly music naturally plays in the sky? Answer: This is due to the power of the devas (gods), because those devas have deep pure faith in the Bodhisattva. Moreover, the Bodhisattva is certain to become a Tathagata (如来), an Arhat (应供), a Samyak-sambuddha (正等正觉), and his fame will be heard in the ten directions. This is a preliminary auspicious sign displayed by the Bodhisattva. Question: What is the reason that when a Bodhisattva is first born, various flowers naturally rain down from the sky, such as utpala flowers (优钵罗花, blue lotus), padma flowers (钵纳摩花, red lotus), punarika flowers (奔拏利伽花, white lotus), kumuda flowers (俱母那花, water lily), mandala flowers (曼陀罗花), and so on. Moreover, wonderful aloeswood, frankincense, sandalwood powder, and exquisite heavenly garments are scattered in the sky? Answer: This is due to the power of the devas, because those devas have deep pure faith in the Bodhisattva. Moreover, the Bodhisattva is certain to become a Tathagata (如来), an Arhat (应供), a Samyak-sambuddha (正等正觉), and will possess great merit and power. All clothing, food, bedding, medicine for illnesses, and other necessities will be abundant. This is a preliminary auspicious sign displayed by the Bodhisattva. Question: What is the reason that the Bodhisattva's mother passes away only seven days after the Bodhisattva's birth? Answer: When the Bodhisattva Mahasattva (菩萨大士), with his great power and virtue, descended into his mother's womb, the thirty-three sons of the gods (Trayastrimsa devas) had great respect for the Bodhisattva, and thus bestowed heavenly superior radiance upon the Bodhisattva's mother. After the Bodhisattva emerged from his mother's womb, the mother no longer possessed heavenly radiance, but only human radiance and appearance. She was nourished appropriately with various wonderful foods and drinks, so the Bodhisattva's mother quickly passed away. As the scriptures say, a Bodhisattva is able to know about entering the womb, dwelling in the womb, and emerging from the womb. What constitutes a Bodhisattva's ability to know about entering the womb --------------------------------------------------------------------------------
Chinese
胎出胎等事？答：菩萨昔于迦叶如来、应供、正等正觉法中，最初为菩提故，勤修梵行、正念具足、亲近修习、广多施作，发大誓愿：“愿我当成如来、应供、正等正觉已，所有世间痴暗众生、无救护者、无归向者，广为化度。”以是因故，我于迦叶如来法中最初为菩提故，修梵行已，得生兜率陀天。生彼天已，乃作是念：“我当得成如来、应供、正等正觉已，正念具足、亲近修习、广多施作。”以是因故生彼天中，未久之间即得彼天三事所摄：一、天寿命；二、天色相；三、天名称。菩萨作是念时，兜率陀天诸天子众悉知菩萨决定当成如来、应供、正等正觉。以是缘故，皆生恭敬尊重供养，正念具足、亲近修习、广多施作。乃至菩萨随彼天子寿量而住，正念具足、亲近修习、广多施作，菩萨即能了知入母胎事。又作是念：“我当得成如来、应供、正等正觉已，正念具足、亲近修习、广多施作。”菩萨即能了知出母胎事。住胎亦然。 如经所说，佛告尊者阿难言：“我念往昔，于彼迦叶如来、应供、正等正觉法中，最初为菩提故，勤修梵行、正念具足、亲近修习、广多施作，发大誓愿：‘愿我当成如来、应供、正等正觉已，所有世间痴暗众生、无救护者、无归向者，广为化度。’以是因故，我于迦叶如来法中， 现代汉语译本：关于入胎、住胎、出胎等事宜？答：菩萨过去在迦叶如来（Kasyapa Tathagata，过去七佛之一）、应供（Arhat，值得供养者）、正等正觉（Samyaksambuddha，圆满觉悟者）的教法中，最初为了菩提（Bodhi，觉悟）的缘故，勤奋地修习梵行（Brahmacharya，清净的行为）、正念具足（Samyaksmrti，正确的念头）、亲近修习、广泛地行布施，并发下大誓愿：‘愿我将来成就如来、应供、正等正觉之后，对于所有世间愚痴黑暗的众生、没有救护的人、没有归宿的人，广泛地进行教化度脱。’因为这个原因，我在迦叶如来的教法中最初为了菩提的缘故，修习梵行之后，得以转生到兜率陀天（Tusita Heaven，欲界天之一）。生到那个天界之后，就生起这样的念头：‘我应当成就如来、应供、正等正觉，正念具足、亲近修习、广泛地行布施。’因为这个原因而生到那个天界中，没过多久就获得了那个天界的三种殊胜：一、天上的寿命；二、天上的美妙色相；三、天上的名声。菩萨生起这个念头的时候，兜率陀天的所有天子们都知道菩萨必定会成就如来、应供、正等正觉。因为这个缘故，都生起恭敬尊重供养之心，正念具足、亲近修习、广泛地行布施。乃至菩萨随着那些天子的寿命而安住，正念具足、亲近修习、广泛地行布施，菩萨就能了知入母胎的事情。又生起这样的念头：‘我应当成就如来、应供、正等正觉之后，正念具足、亲近修习、广泛地行布施。’菩萨就能了知出母胎的事情。住胎的情况也是如此。 如经中所说，佛告诉尊者阿难（Ananda，佛陀的十大弟子之一）说：‘我回忆往昔，在那迦叶如来、应供、正等正觉的教法中，最初为了菩提的缘故，勤奋地修习梵行、正念具足、亲近修习、广泛地行布施，并发下大誓愿：‘愿我将来成就如来、应供、正等正觉之后，对于所有世间愚痴黑暗的众生、没有救护的人、没有归宿的人，广泛地进行教化度脱。’因为这个原因，我在迦叶如来的教法中，'
English
English version: About entering the womb, dwelling in the womb, exiting the womb, and other such matters? Answer: In the past, the Bodhisattva, within the Dharma of Kasyapa Tathagata (one of the past seven Buddhas), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), initially for the sake of Bodhi (Enlightenment), diligently cultivated Brahmacharya (pure conduct), possessed perfect Samyaksmrti (right mindfulness), closely practiced, extensively performed giving, and made a great vow: 'May I, upon becoming a Tathagata, Arhat, Samyaksambuddha, widely transform and liberate all sentient beings in the world who are foolish and in darkness, without protectors, without refuge.' Because of this cause, in the Dharma of Kasyapa Tathagata, initially for the sake of Bodhi, having cultivated Brahmacharya, I was able to be born in Tusita Heaven (one of the heavens in the desire realm). Having been born in that heaven, I then had this thought: 'I should become a Tathagata, Arhat, Samyaksambuddha, possess perfect Samyaksmrti, closely practice, and extensively perform giving.' Because of this cause, having been born in that heaven, before long I obtained the three things belonging to that heaven: first, the lifespan of the gods; second, the beautiful appearance of the gods; third, the reputation of the gods. When the Bodhisattva had this thought, all the gods in Tusita Heaven knew that the Bodhisattva would definitely become a Tathagata, Arhat, Samyaksambuddha. Because of this reason, they all developed respectful reverence and offerings, possessed perfect Samyaksmrti, closely practiced, and extensively performed giving. Even until the Bodhisattva dwelt according to the lifespan of those gods, possessed perfect Samyaksmrti, closely practiced, and extensively performed giving, the Bodhisattva was able to understand the matter of entering the mother's womb. And also had this thought: 'I should become a Tathagata, Arhat, Samyaksambuddha, possess perfect Samyaksmrti, closely practice, and extensively perform giving.' The Bodhisattva was able to understand the matter of exiting the mother's womb. The state of dwelling in the womb was also like this. As the sutra says, the Buddha told Venerable Ananda (one of the ten great disciples of the Buddha): 'I recall in the past, in the Dharma of that Kasyapa Tathagata, Arhat, Samyaksambuddha, initially for the sake of Bodhi, I diligently cultivated Brahmacharya, possessed perfect Samyaksmrti, closely practiced, extensively performed giving, and made a great vow: 'May I, upon becoming a Tathagata, Arhat, Samyaksambuddha, widely transform and liberate all sentient beings in the world who are foolish and in darkness, without protectors, without refuge.' Because of this cause, in the Dharma of Kasyapa Tathagata,' --------------------------------------------------------------------------------
Chinese
最初为菩提故，修梵行已，得生兜率陀天。生彼天已，乃至得彼天中三事所摄，即作是念：‘我当成正觉已，正念具足、修习施作。’以是因故，作是念时，彼天子众悉知菩萨当成正觉，皆生恭敬尊重供养，正念具足、修习施作。以是缘故，乃至菩萨随彼天子寿量而住，修习施作，菩萨即能了知从兜率天宫殁已入母胎事。又作是念：‘我当成正觉已，正念具足、修习施作。’菩萨即能了知住母胎事。菩萨又作是念：‘我当成正觉已，正念具足、修习施作。’即能了知出母胎事。 “复次阿难！我以正念具足、修习施作故，未久之间出母胎藏即行七步。 “阿难当知！此如是等，一一皆是我昔思念，当成如来、应供、正等正觉已，广为众生宣说七觉支法。此是菩萨先现瑞相。” 施设论卷第二 大正藏第 26 册 No. 1538 施设论 施设论卷第三 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉 诏译 对法大论中因施设门第四之二 “又复阿难！我出母胎未久之间，即观四方，乃作是念：‘我当得成如来、应供、正等正觉已，当为众生演说四圣谛法。’此是菩萨先现瑞相。 “又复阿难！我出胎未久，即作是言：‘今我此身是边际生。 现代汉语译本 最初为了证得菩提（Buddha-hood，觉悟），修行梵行之后，得以往生到兜率陀天（Tushita Heaven，欲界天之一）。往生到彼天之后，乃至得到彼天中三种事物所摄持，就生起这样的念头：‘我应当成就正觉之后，以正念具足的状态，修习和实践布施。’因为这个原因，当他生起这个念头时，彼天的天子们都知道菩萨（Bodhisattva，指发愿成佛的修行者）将要成就正觉，都生起恭敬、尊重和供养之心，以正念具足的状态，修习和实践布施。因为这个缘故，乃至菩萨随着彼天子们的寿命而住世，修习和实践布施，菩萨就能了知从兜率天宫去世之后入母胎的事情。又生起这样的念头：‘我应当成就正觉之后，以正念具足的状态，修习和实践布施。’菩萨就能了知安住于母胎中的事情。菩萨又生起这样的念头：‘我应当成就正觉之后，以正念具足的状态，修习和实践布施。’就能了知从母胎出生的事情。 ‘再者，阿难（Ananda，佛陀的十大弟子之一）！我以正念具足的状态，修习和实践布施的缘故，没过多久，从母胎出生后就走了七步。’ ‘阿难应当知道！这些等等，每一件都是我过去思念，当成就如来（Tathagata，佛的称号之一）、应供（Arhat，阿罗汉，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟的佛）之后，广泛地为众生宣说七觉支法（Seven Factors of Enlightenment，通往觉悟的七种要素）。这是菩萨首先显现的瑞相。’ 施设论卷第二 大正藏第 26 册 No. 1538 施设论 施设论卷第三 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉 诏译 对法大论中因施设门第四之二 ‘又，阿难！我从母胎出来没多久，就观察四方，于是生起这样的念头：‘我应当成就如来、应供、正等正觉之后，应当为众生演说四圣谛法（Four Noble Truths，佛教的基本教义）。’这是菩萨首先显现的瑞相。 ‘又，阿难！我从母胎出来没多久，就说了这样的话：‘现在我这个身体是最后一次的出生。’