English
English version Initially, for the sake of Bodhi (Buddha-hood, enlightenment), having cultivated pure conduct, he was born in Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm). Having been born in that heaven, and even attaining the three things encompassed in that heaven, he thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' Because of this cause, when he thought thus, the assembly of heavenly beings in that heaven all knew that the Bodhisattva (Bodhisattva, one who aspires to become a Buddha) would attain perfect enlightenment, and they all generated reverence, respect, and offerings, with mindfulness complete, cultivating and practicing giving. Because of this reason, even until the Bodhisattva dwelt according to the lifespan of those heavenly beings, cultivating and practicing giving, the Bodhisattva was able to know the matter of entering the mother's womb after passing away from Tushita Heaven. He also thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' The Bodhisattva was able to know the matter of dwelling in the mother's womb. The Bodhisattva also thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' He was able to know the matter of emerging from the mother's womb. 'Furthermore, Ananda (Ananda, one of the Buddha's ten great disciples)! Because I had mindfulness complete, cultivating and practicing giving, before long, after emerging from the mother's womb, I walked seven steps.' 'Ananda, you should know! All these things, each and every one, are what I contemplated in the past, that when I attain Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha), I would widely proclaim the Seven Factors of Enlightenment (Seven Factors of Enlightenment, the seven elements leading to enlightenment) for the sake of sentient beings. This is the auspicious sign first manifested by the Bodhisattva.' Shishe Lun, Scroll 2 Taisho Tripitaka, Volume 26, No. 1538, Shishe Lun Shishe Lun, Scroll 3 Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fahu, etc., under imperial decree The Second of the Fourth Section on the Establishment of Causes in the Great Treatise on Abhidharma 'Moreover, Ananda! Not long after I emerged from the mother's womb, I observed the four directions, and then I thought thus: 'When I attain Tathagata, Arhat, Samyaksambuddha, I shall expound the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism) for the sake of sentient beings.' This is the auspicious sign first manifested by the Bodhisattva.' 'Moreover, Ananda! Not long after I emerged from the womb, I spoke these words: 'Now, this body of mine is the final birth.' --------------------------------------------------------------------------------
Chinese
’乃作是念：‘我当得成如来、应供、正等正觉已，当为一切众生普尽生死边际。’此是菩萨先现瑞相。 “又复阿难！我出胎未久，空中自然雨众天花，谓优钵罗花、俱母陀花、钵讷摩花、奔拏利伽花等。又雨众妙沉水薰陆、旃檀香粖及散天花。乃作是念：‘我当得成如来、应供、正等正觉已，具大智慧、具大福德，饮食衣服、床座医药诸受用具悉皆丰足。’此是菩萨先现瑞相。 “又复阿难！我出胎未久，空中自然奏天音乐。乃作是念：‘我当得成如来、应供、正等正觉已、声闻十方。’ “又复阿难！我昔宫中，与诸宫属同处床座。乃作是念：‘从今已往我不复处王宫之座。今我此座是即最后所处之座。’作是念已从床座起，诣王宫门志欲求出。时有圣贤密开其门，我于是时出宫门已，渐次前诣重重宫禁，一一门首皆有圣贤为开其门。我于尔时即作是念：‘我当得成如来、应供、正等正觉已，普为众生开甘露门。’此是菩萨先现瑞相。 “又复阿难！我时乘彼迦蹉迦马王出王城已，至于他邦即时下马。乃作是念：‘今此是我最后所乘王宫宝马。’我时所有众庄严具及迦蹉迦马王而悉不受，还其驭者。乃起是念：‘今此是我最后所有世间严具，而悉弃置不复受之。’阿难当知！我时即持 现代汉语译本：于是我这样想：‘当我成就如来（Tathagata，如实而来者）、应供（Arhat，值得供养者）、正等正觉（Samyaksambuddha，完全觉悟者）时，我将为一切众生彻底消除生死轮回的边际。’这是菩萨最初显现的瑞相。 阿难！我又想起，我刚出生不久，空中自然降下各种天花，如优钵罗花（Utpala，青莲花）、俱母陀花（Kumuda，白睡莲）、钵讷摩花（Padma，红莲花）、奔拏利伽花（Pundarika，白莲花）等。又降下各种美妙的沉水香、薰陆香、旃檀香粉，并散布天花。我当时这样想：‘当我成就如来、应供、正等正觉时，我将具备大智慧、大福德，饮食衣服、床座医药等各种生活所需都将非常丰足。’这是菩萨最初显现的瑞相。 阿难！我又想起，我刚出生不久，空中自然奏响天上的音乐。我当时这样想：‘当我成就如来、应供、正等正觉时，我的名声将传遍十方。’ 阿难！我又想起，我过去在王宫中，与众多宫女一同在床座上。我当时这样想：‘从今以后，我不再坐在王宫的座位上。现在我坐的这个座位，将是我最后所坐的座位。’这样想后，我从床座起身，前往王宫大门，想要出去。当时有圣贤秘密地打开了宫门，我于是离开了王宫，逐渐前往重重宫禁，每一道门前都有圣贤为我打开。我当时就想：‘当我成就如来、应供、正等正觉时，我将为众生普遍开启甘露之门。’这是菩萨最初显现的瑞相。 阿难！我又想起，当时我骑着迦蹉迦马王（Kanthaka，马名）出了王城，到达其他地方时就下了马。我当时这样想：‘现在这匹马是我最后乘坐的王宫宝马。’我当时所有的各种庄严饰品以及迦蹉迦马王，我全部都不接受，归还给驭者。于是我想：‘现在这些是我最后拥有的世间装饰品，我全部都舍弃，不再接受。’阿难，你应该知道，我当时就拿着
English
English version: Then I thought: ‘When I attain to be a Tathagata (Tathagata, The one who has thus come), an Arhat (Arhat, Worthy of offerings), a Samyaksambuddha (Samyaksambuddha, Perfectly enlightened one), I will lead all beings to the end of the boundary of birth and death.’ This is the first auspicious sign manifested by the Bodhisattva. Furthermore, Ananda! I recall that not long after I was born, various heavenly flowers rained down from the sky, such as Utpala flowers (Utpala, Blue lotus), Kumuda flowers (Kumuda, White water lily), Padma flowers (Padma, Red lotus), and Pundarika flowers (Pundarika, White lotus). Also, various wonderful aloeswood, frankincense, sandalwood powder were rained down, and heavenly flowers were scattered. Then I thought: ‘When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, I will possess great wisdom and great merit, and my food, clothing, bedding, medicine, and all necessities will be abundant.’ This is the first auspicious sign manifested by the Bodhisattva. Furthermore, Ananda! I recall that not long after I was born, heavenly music naturally played in the sky. Then I thought: ‘When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, my fame will spread in all ten directions.’ Furthermore, Ananda! I recall that in the past, in the palace, I shared a bed with many palace attendants. Then I thought: ‘From now on, I will no longer sit on the throne of the royal palace. This seat I am sitting on now will be the last seat I will ever sit on.’ After thinking this, I rose from the bed and went to the palace gate, desiring to leave. At that time, sages secretly opened the gate, and I then left the palace, gradually proceeding through the layers of palace restrictions, with sages opening each gate for me. At that time, I thought: ‘When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, I will universally open the gate of nectar for all beings.’ This is the first auspicious sign manifested by the Bodhisattva. Furthermore, Ananda! I recall that at that time, I rode the Kanthaka horse king (Kanthaka, Name of the horse) out of the royal city, and when I reached another place, I dismounted. Then I thought: ‘Now, this horse is the last royal horse I will ever ride.’ All the various ornaments I had at that time, as well as the Kanthaka horse king, I refused to accept and returned them to the groom. Then I thought: ‘Now, these are the last worldly ornaments I possess, and I abandon them all and will not accept them again.’ Ananda, you should know that at that time, I took --------------------------------------------------------------------------------
Chinese
妙色宝剑，自断顶髻。断已复念：‘今此是我最后自断顶发宝髻，不复重生。’即时见一被袈裟衣者，仪相调善。见已欢喜，前诣彼所而谓之曰：‘我今奉汝迦尸迦衣，汝可授我袈裟法衣。’即作是念：‘今此是我最后所弃王宫之服，不复重以俗服被体。’ “又复阿难！其后我于吉祥长者所受吉祥草，诣菩提树下自敷其草，端身正念加趺而坐，作是念言：‘我若不成阿耨多罗三藐三菩提果，誓愿不起于座。’又作是念：‘我今快得善利。何以故？一切众生处无明中、住着无明，无明卵㲉障覆慧眼。我当破无明卵，令诸众生吉祥安乐。’ “又复阿难！我成佛未久，观见众生世间所生亦世间老，有利根者、有中根者、有下根者。其下根者，随其行相而调伏之。乃至不闻正法诸缺减者，彼等众生我观见已，于彼彼所起大悲心，为说正法而化度之。 “又复阿难！我复作是念：‘我今快得善利。我于世间杂染中生而无杂染心意所行。’” 对法大论中因施设门第五 总说颂曰： 如子下族并贫族， 贼难劫初至十岁， 牛货胜身俱卢洲， 无我及彼欲色界， 佛从定起入涅槃， 最后大衣不焚爇。 又问：何因菩萨于一切众生中最上最胜，有不发大菩提心而能正信出 现代汉语译本 妙色宝剑，自己割断头顶的发髻。割断之后又想：‘这将会是我最后一次自己割断头顶的发髻，不会再重新生长了。’随即看到一位身穿袈裟的人，仪容相貌端庄美好。看到后心生欢喜，上前走到那人面前对他说：‘我现在将迦尸迦衣（一种精美的布料）献给你，你可否将袈裟法衣授予我。’随即又想：‘这将会是我最后一次舍弃王宫的服饰，不会再重新穿上世俗的衣服了。’ ‘还有，阿难（佛陀的弟子）！之后我在吉祥长者那里接受了吉祥草，走到菩提树下自己铺开吉祥草，端正身体，集中意念，结跏趺坐，心中想道：‘我如果不能成就阿耨多罗三藐三菩提（无上正等正觉）的果位，誓愿不起身离开这个座位。’又想：‘我现在真是获得了极大的利益。为什么呢？一切众生都处在无明之中，执着于无明，无明的卵壳遮蔽了智慧之眼。我应当破除无明的卵壳，让所有众生吉祥安乐。’ ‘还有，阿难！我成佛后不久，观察到众生在世间出生，也在世间衰老，有根器敏锐的，有根器中等的，有根器低下的。对于那些根器低下的，就根据他们的行为表现来调伏他们。乃至对于那些没有听闻过正法、有所欠缺的人，我观察到这些众生后，对他们生起大悲心，为他们宣说正法，从而教化度脱他们。 ‘还有，阿难！我又这样想：‘我现在真是获得了极大的利益。我在世间的各种染污之中出生，却没有被染污的心意所左右。’ 《对法大论》中因施设门第五 总说偈颂说： 如儿子、下贱种族以及贫穷种族，贼难、劫难，从最初到十岁，牛、货物、殊胜之身、俱卢洲（地名），无我以及对欲望的贪求，佛陀从禅定中起身进入涅槃（佛教用语，指解脱生死轮回的状态），最后的大衣不会被焚烧。 又问：什么原因使得菩萨在一切众生中最为尊贵、最为殊胜，即使没有发起大菩提心，也能对正法产生真正的信心并出家？
English
English version With a wondrous and sharp sword, I cut off my topknot. Having cut it, I reflected: ‘This will be the last time I cut off this jeweled topknot of hair; it will not grow again.’ Immediately, I saw someone wearing a kasaya robe (Buddhist monastic robe), with a dignified and well-composed appearance. Seeing him, I rejoiced and approached him, saying: ‘I now offer you this Kashika cloth (a fine fabric). Could you give me a kasaya dharma robe?’ Then I thought: ‘This will be the last time I discard these royal palace garments; I will not wear secular clothes again.’ ‘Furthermore, Ananda (Buddha's disciple)! Afterwards, I received auspicious grass from the auspicious elder, went to the Bodhi tree, spread the grass myself, sat upright with mindfulness, and sat in the lotus position, thinking: ‘If I do not attain the fruit of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), I vow not to rise from this seat.’ I also thought: ‘Now I have quickly gained great benefit. Why? All beings are in ignorance, dwelling in ignorance, with the eggshell of ignorance covering their wisdom eyes. I shall break the eggshell of ignorance, bringing auspiciousness and happiness to all beings.’ ‘Furthermore, Ananda! Not long after I became a Buddha, I observed that beings are born in the world and also age in the world, some with sharp faculties, some with medium faculties, and some with inferior faculties. Those with inferior faculties, I tame and subdue according to their behavior. Even those who have not heard the true Dharma and are deficient, having observed these beings, I arose great compassion for them and spoke the true Dharma to transform and liberate them.’ ‘Furthermore, Ananda! I also thought: ‘Now I have quickly gained great benefit. I was born in the midst of the world's impurities, yet my mind and intentions are not driven by impurity.’ The Fifth Chapter on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra (Great Commentary on the Abhidharma) The summary verse says: Like a son, a low-caste family, and a poor family, the calamity of thieves, the calamity of kalpas (an aeon in Hindu and Buddhist cosmology), from the beginning to ten years old, cows, goods, a superior body, Kuru (an ancient kingdom), no-self, and craving for desires, the Buddha rises from samadhi (a state of meditative consciousness) and enters Nirvana (a state of liberation from the cycle of birth and death), the final robe will not be burned. Again, it is asked: What causes a Bodhisattva to be the most supreme and excellent among all beings, such that even without generating the great Bodhicitta (the mind of enlightenment), they can have true faith in the true Dharma and renounce the world? --------------------------------------------------------------------------------