T15n0594_佛說大自在天子因地經

大正藏第 15 冊 No. 0594 佛說大自在天子因地經

No. 594

佛說大自在天子因地經

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園。爾時，尊者大目乾連於其食時，著衣持缽，以精進力運大神通放無數光，其光金色，遍照虛空。復以神力變化其身，或大、或小、或一、或多，如火光炎，往崑崙山。山峰如雪，其山頂內以金銀、琉璃、真珠、碼瑙、珊瑚、摩尼種種諸寶莊嚴其地，有諸宮殿，一切珍寶殊妙莊嚴。于其中間有大自在宮，廣二由旬、高五由旬，光明照曜，有六十大神恒常守護，百千天女圍繞四邊作七種妓樂。于宮四方，而有七殿，廣一俱盧舍，各以七寶而用嚴飾。復於四邊，各有浴池，甘露之水清凈彌滿。于其池中生白蓮華、俱母㮈花，如天白月，金銀摩尼莊嚴其上。彼大自在天子與烏摩天后于師子座上同座而坐，彼諸天眾恒來圍繞恭敬供養。其天忽聞琴樂之聲，音韻微妙，聞已愛著令心迷亂。

爾時，尊者大目乾連雖聞其樂，以無畏善根調伏其心無所愛著，如妙高山出於大海安住不動，行精進妙行，受一切世間眾所供養，身相端嚴，威儀具足，手持缽器。烏摩天后忽然見已，

【現代漢語翻譯】現代漢語譯本《佛說大自在天子因地經》

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉詔譯

如是我聞：

一時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，尊者大目乾連（Mahāmaudgalyāyana）在進食的時候，整理好衣服，拿著缽，用精進的力量運用大神通，放出無數的光芒，那光芒是金色的，遍照虛空。又用神通變化他的身體，或大、或小、或一、或多，像火光火焰一樣，前往崑崙山（Kunlun）。山峰像雪一樣潔白，那山頂內部用金、銀、琉璃、真珠、瑪瑙、珊瑚、摩尼（maṇi，寶珠）種種寶物莊嚴著地面，有各種宮殿，一切珍寶殊妙莊嚴。在那些宮殿中間有大自在宮，寬二由旬（yojana，印度古代長度單位）、高五由旬，光明照耀，有六十大神恒常守護，成百上千的天女圍繞在四周演奏七種樂器。在宮殿的四方，有七座殿堂，寬一俱盧舍（krośa，印度古代長度單位），各自用七寶來裝飾。又在四邊，各有浴池，甘露之水清凈充滿。在那些池中生長著白蓮華、俱母㮈花，像天上的白月一樣，用金銀摩尼莊嚴著它們。那位大自在天子（Maheśvara）與烏摩天后（Umā）在獅子座上同座而坐，那些天眾恒常來圍繞恭敬供養。那位天子忽然聽到琴樂的聲音，音韻微妙，聽了之後愛戀執著，使心迷亂。

當時，尊者大目乾連雖然聽到那樂聲，用無畏的善根調伏他的心，沒有絲毫的愛戀執著，像妙高山（Sumeru）出於大海一樣安住不動，行精進的妙行，接受一切世間大眾的供養，身相端莊，威儀具足，手持缽器。烏摩天后忽然看見了他，

【English Translation】 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,

心生疑惑，告天子言：「此是何人，身被法服端嚴寂靜，調伏諸根威儀具足，圓光照曜如日初出，安然不動如妙高山？」

天聞言已，觀察尊者，而復告言：「天后！汝知識耶？」

天后答言：「我昔未見，今亦不知。」

大自在天白言：「此是大福德離欲佛弟子，能破諸過，教化眾生與作安樂，因為乞食而來至此。」

烏摩天后聞是語已，而白天曰：「彼師云何？具何色相？有何道德威力及未曾有法？我願樂聞。」

自在天曰：「彼人之師於三無數劫，求大菩提廣修福力，于其世間難作能作，行檀波羅蜜，施於飲食、衣服、臥具、醫藥、金銀、珍寶、奴婢、車乘、城邑、聚落，及大寶藏國王之位，亦曾施諸婆羅門，妻子、男女。于彼心中無其毫塵之許貪惜煩惱，亦無貪愛之名。又為悲愍眾生故，舍頭目、髓腦、鼻舌、身肉而無毫塵之許痛苦之想，亦無虛假之名，行真實施，為求菩提大威力果，具足檀波羅蜜。又於三無數劫為對種種境界相故，行戒波羅蜜，堅守禁戒，以持戒威德常得天人供養。復為冤親不等違順情差，行忍辱波羅蜜，以八正道調伏其心，歡喜忍辱令心平等。復為上中下三品眾生，愍念饒益利樂彼故，行精進波羅蜜，于晝夜中策勤修進。復恐心意散亂妄緣退故，行禪波

【現代漢語翻譯】現代漢語譯本：心中產生疑惑，（烏摩）天后告訴（大自在）天說：『這是什麼人，身穿袈裟，端莊寂靜，調伏諸根，威儀具足，圓光照耀，如同初升的太陽，安然不動，如同妙高山？』

（大自在）天聽了這話，觀察那位尊者，然後回答說：『天后！你認識他嗎？』

（烏摩）天后回答說：『我以前沒有見過，現在也不認識。』

大自在天稟告說：『這位是大福德、遠離慾望的佛弟子，能夠破除各種過失，教化眾生，給予他們安樂，因為乞食而來到這裡。』

烏摩天后聽了這話，就問（大自在）天說：『他的老師是怎樣的？具有什麼樣的色相？有什麼樣的道德威力以及未曾有過的法？我非常想聽。』

自在天說：『他的老師在三大阿僧祇劫（asamkhya kalpa）中，爲了求得大菩提（bodhi），廣泛地修習福德和力量，在世間難做能做，修行檀波羅蜜（dāna pāramitā），佈施飲食、衣服、臥具、醫藥、金銀、珍寶、奴婢、車乘、城邑、聚落，以及大寶藏、國王之位，也曾佈施給婆羅門（Brahman）妻子、兒女。在他的心中沒有絲毫的貪婪吝惜和煩惱，也沒有貪愛之名。又爲了悲憫眾生，捨棄頭目、髓腦、鼻舌、身肉，而沒有絲毫的痛苦之想，也沒有虛假之名，行真實的佈施，爲了求得菩提的大威力果報，具足檀波羅蜜。又在三大阿僧祇劫中，爲了應對種種境界相，修行戒波羅蜜（śīla pāramitā），堅守禁戒，以持戒的威德常常得到天人的供養。又爲了冤親不等、違順情差，修行忍辱波羅蜜（kṣānti pāramitā），以八正道（aṣṭāṅgamārga）調伏自己的心，歡喜忍辱，令心平等。又爲了上中下三品的眾生，憐憫饒益，利益安樂他們，修行精進波羅蜜（vīrya pāramitā），在晝夜中策勵勤奮地修習進取。又恐怕心意散亂，妄想攀緣而退失，修行禪那'

【English Translation】 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'

羅蜜，令心決定寂靜輕安。復為出生智慧，讀誦分別微妙經典，行般若波羅蜜。如是三無數劫，行六波羅蜜求一切智智，今得佛位圓滿，降伏一切魔王，證寂滅理，色心微妙，具三十二相、八十種好，金色莊嚴圓光如日，三界無等，出輪迴難，安樂解脫。」

時大自在天說是語已，烏摩天后聞復歡喜，佈施等行所得大果今聞可解，復問：「于汝天自前因修何行業？愿賜歡喜，為我略說。」

時大自在天而復白言：「汝今諦聽而為汝說。天后！我於過去無數俱胝劫，于大牟尼佛所佈施、供養、修福、持戒、薰習智慧，過是已來獲自在報，於八生身中得八種自在。我曾生生布施、持戒、苦行，求主宰自在，欲樂解脫，乃至究竟寂滅安樂亦然，是故佈施智慧觀察，一心守護修行不斷。」說是語已，大自在天于其宮內，以其金缽滿盛百味殊妙香飯，詣目連前志心奉上。

目連尊者即受缽飯，騰空欲回。大自在天具宿命智，告目連曰：「尊者大目乾連！汝今暫住，諦聽我言。極久遠時，佛乃方出。我念過去生中，於此大地為其主宰，能生滅世間，為三界師，無人等我。汝聽此言，一心往彼香醉山中。」

時大目乾連運神通力，騰空而往香醉山中。彼山一面有聖蹟池，名曰天水，於此池中即便洗浴。既洗

【現代漢語翻譯】現代漢語譯本：'羅蜜（Romi，此處指某種修行方法），使內心達到決定性的寂靜、輕盈和安寧。進一步爲了生出智慧，讀誦、分辨微妙的經典，修行般若波羅蜜（Prajna Paramita，智慧到彼岸）。這樣經過無數劫，修行六波羅蜜（六種到達彼岸的方法）以求得一切智智（Sarvajnana，對一切事物和現象的智慧），如今獲得佛的果位圓滿，降伏一切魔王，證悟寂滅的真理，色身和心識都達到微妙的境界，具足三十二相、八十種好，金色的光芒莊嚴，圓光如同太陽，在三界之中沒有可以與之相比的，脫離輪迴的苦難，獲得安樂和解脫。'

當時大自在天（Mahesvara，濕婆神）說完這些話后，烏摩天后（Uma，濕婆神的妻子）聽了非常歡喜，因為佈施等行為所能獲得的大果報現在聽聞后可以理解了，於是又問：『您天自在（Mahesvara）之前是因為修行了什麼行業？希望您能賜予我歡喜，為我簡略地說說。』

當時大自在天（Mahesvara）又回答說：『你現在仔細聽，我為你解說。天后！我在過去無數俱胝（koti，印度計數單位，意為千萬）劫之前，在大牟尼佛（Mahamuni Buddha，偉大的聖者佛陀）那裡佈施、供養、修福、持戒、熏習智慧，從那以後獲得了自在的果報，在八生身中得到八種自在。我曾經生生世世佈施、持戒、苦行，求得主宰的自在，以及對慾望的快樂的解脫，乃至最終的寂滅安樂也是如此，因此要佈施，用智慧觀察，一心守護修行不斷。』說完這些話后，大自在天（Mahesvara）在他的宮殿內，用他的金缽盛滿了百種美味的殊妙香飯，到目連（Maudgalyayana，佛陀的弟子，以神通著稱）尊者面前，真心誠意地奉上。

目連（Maudgalyayana）尊者隨即接受了缽飯，騰空準備返回。大自在天（Mahesvara）具有宿命智（Purvanivasanusmrti，回憶前世的能力），告訴目連（Maudgalyayana）說：『尊者大目乾連（Mahamaudgalyayana）！你現在暫時停留，仔細聽我說。極其久遠的時間之後，佛才會出現。我回憶過去生中，在這大地上是主宰，能夠生滅世間，是三界的老師，沒有人能與我相比。你聽了這些話，一心前往香醉山中。』

當時大目乾連（Mahamaudgalyayana）運用神通力，騰空前往香醉山中。那座山的一面有一個聖蹟池，名叫天水，就在這個池中洗浴。

【English Translation】 English version: 'Romi (Romi, referring to a certain practice), makes the mind decisively tranquil, light, and peaceful. Furthermore, to generate wisdom, one reads, recites, and discerns subtle scriptures, practicing Prajna Paramita (Prajna Paramita, perfection of wisdom). Thus, after countless kalpas, practicing the Six Paramitas (six perfections to reach the other shore) to seek Sarvajnana (Sarvajnana, all-knowing wisdom), now attaining the complete Buddha-position, subduing all Mara kings, realizing the truth of Nirvana, the form and mind are subtle, possessing the thirty-two marks and eighty minor characteristics, adorned with golden light, the halo like the sun, unparalleled in the Three Realms, escaping the suffering of Samsara, attaining bliss and liberation.'

Then, after Mahesvara (Mahesvara, Shiva) spoke these words, Uma (Uma, Shiva's wife) was delighted to hear them, because the great rewards obtained by acts of charity and other practices could now be understood. She then asked: 'Mahesvara, what kind of practices did you cultivate in your previous lives? I hope you can grant me joy and briefly explain it to me.'

Then Mahesvara replied: 'Now listen carefully, and I will explain it to you. Queen of Heaven! In the past, countless kotis (koti, an Indian unit of counting, meaning ten million) of kalpas ago, I made offerings, cultivated blessings, upheld precepts, and cultivated wisdom at the place of Mahamuni Buddha (Mahamuni Buddha, the great sage Buddha). Since then, I have obtained the reward of freedom, and in eight lifetimes I have obtained eight kinds of freedom. I have practiced charity, upheld precepts, and practiced asceticism in every life, seeking the freedom of sovereignty, as well as the liberation from the pleasures of desire, and even the ultimate Nirvana is the same. Therefore, one must give alms, observe with wisdom, and diligently protect and cultivate without ceasing.' After saying these words, Mahesvara, in his palace, filled his golden bowl with a hundred flavors of exquisite fragrant rice and offered it to the Venerable Maudgalyayana (Maudgalyayana, Buddha's disciple, known for his supernatural powers) with sincere devotion.

Venerable Maudgalyayana then accepted the bowl of rice and prepared to return through the air. Mahesvara, possessing the power of remembering past lives (Purvanivasanusmrti, the ability to recall past lives), said to Maudgalyayana: 'Venerable Mahamaudgalyayana (Mahamaudgalyayana)! Stay here for a moment and listen carefully to what I say. After an extremely long time, a Buddha will appear. I recall that in a past life, I was the ruler of this earth, able to create and destroy the world, and was the teacher of the Three Realms, with no one equal to me. After hearing these words, go with all your heart to the Fragrant Intoxication Mountain.'

Then Mahamaudgalyayana used his supernatural powers to fly to the Fragrant Intoxication Mountain. On one side of that mountain was a sacred pool called Heavenly Water, and he bathed in this pool.

浴已，坐香醉山上開其金缽，其飯殊妙色香具足變成天食。目連食已，忽有天女奉上凈水。目連受已，于身五分而皆結凈，坐彼山上系意專心入定，作觀思惟：「自在天言，極久遠時佛乃方出。經于千生不能得知，百千生中亦不能知，經俱胝百千生中亦不能知。」從禪定起，往摩呬印捺啰山，入定思惟亦不能知；復入摩呬印捺啰山王窟，入定思惟亦不能知；從此遍歷七十諸山禪觀思惟，亦莫能知；又往三十二洲，寂坐思惟亦不能知。

目連曰：「彼大自在天智慧所生言意，諸小聲聞、辟支佛亦非能知。」而乃一心告長老舍利弗：「尊者！諦聽！我于崑崙山頂見大自在天，而白我言：『極久遠時佛乃出世。』我於此意終不能知。汝今尊者具大智慧深鑒精微，其天降雨經三年三月知其點數，四大海水知其滴數，四大洲人知其心行。如是大智佛子，於此言意應可了知，唯愿慈悲略為顯示。」

時，長老舍利弗聞是語已，即入禪定，經百千俱胝生，思惟此事而不能知。爾時，長老大迦葉白舍利弗曰：「大自在天所言之法，其意甚深微妙難測。若汝得其佛力方乃了知；若以自力思惟，如持寸草量須彌山。」

時大迦葉而自思惟：「若電影之間、剎那之頃，觀過去久遠之事如在掌中，唯佛大智乃能知之。」

【現代漢語翻譯】現代漢語譯本沐浴完畢，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）坐在香醉山上，打開他的金缽，缽中的飯食非常殊勝，色香味俱全，變化成為天上的食物。目連吃完后，忽然有天女奉上乾淨的水。目連線過水后，用它來清潔身體的五處，然後坐在那座山上，集中精神入定，作觀思惟：『自在天（Mahesvara，印度教主神濕婆的別稱，佛教吸收為護法神）說，極其久遠的時間之後佛才會出現。』經過一千次生死輪迴也不能得知，一百千次生死輪迴中也不能得知，經過俱胝（koti，印度數字單位，相當於千萬）百千次生死輪迴中也不能得知。從禪定中起身，前往摩呬印捺啰山（Mahendra，山名），入定思惟也不能得知；又進入摩呬印捺啰山王窟，入定思惟也不能得知；從此走遍七十座山，禪觀思惟，也不能得知；又前往三十二洲，寂靜地坐著思惟，也不能得知。目連說：『那大自在天智慧所生的言語和意念，不是小乘聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）、辟支佛（Pratyekabuddha，又稱緣覺，不依師教，自己悟道的修行者）所能知道的。』於是他一心一意地告訴長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『尊者！請仔細聽！我在崑崙山頂見到大自在天，他告訴我：『極其久遠的時間之後佛才會出世。』我對於這個意思始終不能理解。您現在是尊者，具有大智慧，能夠深刻地洞察精微之處，天降雨三年三個月，您能知道雨點的數量，四大海水，您能知道水滴的數量，四大洲的人，您能知道他們的心念行為。像您這樣具有大智慧的佛子，對於這個言語和意念應該可以瞭解，唯愿您慈悲地稍微為我開示。』當時，長老舍利弗聽到這些話后，立即進入禪定，經過百千俱胝次生死輪迴，思惟這件事也不能得知。這時，長老大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）對舍利弗說：『大自在天所說的法，它的意思非常深奧微妙，難以測度。如果您得到佛陀的力量才能瞭解；如果用自己的力量思惟，就像用一寸草來測量須彌山（Sumeru，佛教宇宙觀中的聖山）。』當時大迦葉自己思惟：『如果在電影閃過的一瞬間、剎那的短暫時間裡，觀察過去久遠的事情就像在手掌中一樣清晰，只有佛陀的大智慧才能做到。』

【English Translation】 English version Having bathed, Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) sat on Mount Xiangzui, opened his golden bowl, and the food in the bowl was extremely wonderful, with perfect color, fragrance, and taste, transforming into heavenly food. After Maudgalyayana finished eating, a heavenly maiden suddenly offered clean water. Maudgalyayana received the water, used it to purify five parts of his body, and then sat on that mountain, concentrating his mind to enter samadhi, contemplating and thinking: 'Mahesvara (another name for the Hindu deity Shiva, adopted by Buddhism as a protector deity) said that the Buddha would only appear after an extremely long time.' He could not know even after a thousand lifetimes, nor could he know in a hundred thousand lifetimes, nor could he know after koti (an Indian numerical unit, equivalent to ten million) hundred thousand lifetimes. Rising from samadhi, he went to Mount Mahendra, entered samadhi and pondered, but still could not know; then he entered the King's Cave of Mount Mahendra, entered samadhi and pondered, but still could not know; from there, he traveled through seventy mountains, contemplating and thinking in meditation, but still could not know; then he went to the thirty-two continents, sitting quietly and thinking, but still could not know. Maudgalyayana said, 'The words and thoughts born from the wisdom of that great Mahesvara are not something that Sravakas (disciples who practice by listening to the Buddha's teachings) or Pratyekabuddhas (also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher) can know.' So he wholeheartedly told the elder Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'Venerable one! Listen carefully! I saw the great Mahesvara on the summit of Mount Kunlun, and he told me: 'The Buddha will only appear after an extremely long time.' I have never been able to understand this meaning. You are now a venerable one, possessing great wisdom, able to deeply discern subtle and profound things. When the heavens rain for three years and three months, you can know the number of raindrops; for the four great oceans, you can know the number of drops; for the people of the four great continents, you can know their thoughts and actions. As a son of the Buddha with such great wisdom, you should be able to understand this language and thought. I only hope that you will compassionately reveal it to me briefly.' At that time, after the elder Sariputra heard these words, he immediately entered samadhi, and after a hundred thousand koti lifetimes, thinking about this matter, he still could not know. At this time, the elder Mahakasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) said to Sariputra: 'The Dharma spoken by the great Mahesvara, its meaning is very profound and subtle, difficult to fathom. If you obtain the power of the Buddha, then you can understand; if you think with your own power, it is like using an inch of grass to measure Mount Sumeru (the sacred mountain in Buddhist cosmology).' At that time, Mahakasyapa thought to himself: 'If, in the blink of an eye, in a moment, one could observe past events as clearly as in the palm of one's hand, only the great wisdom of the Buddha could do it.'

於是大迦葉發無垢清凈之聲，告大目連曰：「若大自在天自行儀則，人間天上無人了知，唯三界無等一切智智即可證知。何以故？謂佛世尊于百千俱胝恒河沙數世界，所有過去、現在、一切眾生，上中下品根宜心行，皆悉了知如觀掌內，如是名為一切智智。」

是時，長老大目乾連、舍利弗、大迦葉同詣佛所，旋繞世尊五體投地，一心敬禮，退坐一面。

爾時，世尊知彼心念，顧示微笑。時大目乾連贊佛功德：「佛面端嚴如金蓮開，慈顏適悅福相深厚，牙齒齊密身體殊妙，放大光明青黃赤白，普照世間，山川幽谷無不朗然，設使百千俱胝日月團聚，光明亦不能及，宣清涼法味三界普沾，一切眾生無不蒙益。」如是贊已，恭敬作禮，白言：「世尊！我於一時，持其缽器往大自在宮，于彼乞食。時大自在天見我持缽如法施食，而告我言：『極久遠時，佛乃方出。』我於此言終不通達。佛具一切智，世間所有那臾多俱胝恒河沙世界，眾生心行差別，皆悉了知如視掌內，其舌廣長上覆面輪，唯愿牟尼為決疑意。」

爾時，世尊以微妙梵音告大目乾連：「汝今諦聽，善思念之！吾當為汝分別解說。彼於過去八萬四千劫前，彼時有佛、正等正覺出現世間，名功德海。有一大城亦名功德海，彼有婆羅門名曰寂

【現代漢語翻譯】於是，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）發出無垢清凈的聲音，告訴摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）說：『如果大自在天（Maheśvara，印度教中的主神濕婆的別稱，佛教中也被視為護法神）自己奉行儀軌法則，人間天上沒有人能夠完全瞭解，只有三界無與倫比的一切智智（sarvajñāna，佛陀所證得的對一切事物無礙的智慧）才能證知。為什麼呢？因為佛陀世尊在百千俱胝恒河沙數（百千俱胝，koti，印度數字單位，表示千萬；恒河沙數，比喻極多的數量）的世界中，所有過去、現在的一切眾生，上中下品根器的適宜心行，都完全了知，就像觀看手掌內的東西一樣，這叫做一切智智。』這時，長老摩訶目犍連、舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）、摩訶迦葉一同前往佛陀的住所，圍繞世尊，五體投地，一心敬禮，然後退到一旁坐下。這時，世尊知道他們的心念，顯露出微笑。當時，摩訶目犍連讚歎佛陀的功德：『佛陀的面容端正莊嚴，像金色的蓮花開放一樣，慈祥的容顏令人喜悅，福德之相深厚，牙齒整齊緊密，身體非常殊勝美妙，放出廣大的光明，青色、黃色、紅色、白色，普遍照耀世間，山川幽深的山谷沒有不光亮的，即使成百上千俱胝的日月聚集在一起，光明也不能相比，宣揚清涼的法味，三界普遍得到滋潤，一切眾生沒有不蒙受利益的。』這樣讚歎完畢后，恭敬地行禮，稟告說：『世尊！我曾經有一次，拿著缽器前往大自在天宮，在那裡乞食。當時，大自在天看到我拿著缽器如法地乞食，就告訴我：『極久遠的時間之後，佛陀才會出現。』我對這句話始終不明白。佛陀具有一切智慧，世間所有那由他俱胝恒河沙（那由他，nayuta，印度數字單位，表示億；俱胝，koti，印度數字單位，表示千萬；恒河沙數，比喻極多的數量）的世界，眾生的心行差別，都完全了知，就像觀看手掌內的東西一樣，您的舌頭廣長，向上覆蓋整個面輪，唯愿牟尼（Muni，對佛陀的尊稱，意為『聖者』或『賢者』）為我解除疑惑。』這時，世尊用微妙的梵音告訴摩訶目犍連：『你現在仔細聽，好好地思考！我將為你分別解說。他在過去八萬四千劫（kalpa，時間單位，表示極長的時間）之前，那時有佛陀、正等正覺（Sammasambuddha，佛陀的稱號，意為『正遍知』）出現在世間，名叫功德海（Guṇasāgara）。有一座大城也名叫功德海，那裡有一位婆羅門（Brahmin，印度教中的祭司階層）名叫寂靜（Śānta）。』

【English Translation】 Then, Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) emitted a flawless and pure voice, and said to Mahāmaudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers): 'If Maheśvara (another name for the Hindu deity Shiva, also regarded as a Dharma protector in Buddhism) himself practices ritual rules, no one in the human or celestial realms can fully understand it, only the unsurpassed All-Knowing Wisdom (sarvajñāna, the unobstructed wisdom attained by the Buddha regarding all things) of the Three Realms can realize it. Why? Because the World-Honored Buddha, in hundreds of thousands of kotis of Ganges sands (koti, an Indian numerical unit, meaning ten million; Ganges sands, a metaphor for an extremely large number) of worlds, fully knows all the past, present, and future beings, the suitable mind and conduct of those with superior, middling, and inferior faculties, just as if observing something within the palm of one's hand; this is called All-Knowing Wisdom.' At this time, the elders Mahāmaudgalyāyana, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), and Mahākāśyapa together went to the Buddha's abode, circumambulated the World-Honored One, prostrated themselves with their five limbs on the ground, respectfully paid homage with one mind, and then retreated to sit on one side. At this time, the World-Honored One, knowing their thoughts, revealed a smile. Then, Mahāmaudgalyāyana praised the Buddha's merits: 'The Buddha's face is upright and dignified, like a golden lotus flower blooming, the compassionate countenance is pleasing, the appearance of blessings is profound, the teeth are aligned and close, the body is exceedingly wonderful and beautiful, emitting vast light, blue, yellow, red, and white, universally illuminating the world, mountains, rivers, and deep valleys are all bright, even if hundreds of thousands of kotis of suns and moons were gathered together, their light could not compare, proclaiming the cool flavor of the Dharma, the Three Realms universally benefit, all beings without exception receive benefit.' After praising in this way, he respectfully paid homage and reported: 'World-Honored One! Once, I held my alms bowl and went to the palace of Maheśvara to beg for food. At that time, Maheśvara saw me holding the alms bowl and begging for food according to the Dharma, and told me: 'After an extremely long time, the Buddha will appear.' I have never understood this statement. The Buddha possesses all wisdom, all the nayutas of kotis of Ganges sands (nayuta, an Indian numerical unit, meaning a hundred million; koti, an Indian numerical unit, meaning ten million; Ganges sands, a metaphor for an extremely large number) of worlds, the differences in the minds and conduct of beings, are all fully known, just as if observing something within the palm of one's hand, your tongue is broad and long, covering the entire face, may the Muni (Muni, an honorific for the Buddha, meaning 'sage' or 'wise one') resolve my doubts.' At this time, the World-Honored One, with a subtle Brahma-like voice, told Mahāmaudgalyāyana: 'Now listen carefully, and contemplate well! I will explain it to you separately. In the past, eighty-four thousand kalpas (kalpa, a unit of time, representing an extremely long period) ago, at that time there was a Buddha, a Sammasambuddha (a title of the Buddha, meaning 'perfectly enlightened one'), appearing in the world, named Guṇasāgara (Ocean of Merit). There was a great city also named Guṇasāgara, and there was a Brahmin (a priestly class in Hinduism) named Śānta (Peaceful).'

靜，有其二子：一名商迦、二名魯支。漸次成長聰明多智，俱厭生死，作禮父母，而白父言：『我欲入山于彼修道。』父母不從：『汝不得去。』復白父言：『須去修道。』如是三白，即離父母入于山谷，于其山間草菴而住。

「去庵十一步外，有老婆羅門修仙人之法，復有一人亦相鄰近而自修行。忽因節日四人聚會，而復相問各自愛樂所求之事。魯支問老婆羅門曰：『汝修何行，求何果報？』老婆羅門曰：『我所修者，求梵天身、天上千歲。』問鄰近修行者：『汝修何行，求何果報？』彼自答云：『我求三界之主、天上千歲。』商迦大仙而自告言：『我求天上千歲、世間愛敬。』魯支仙人具大智慧，而白彼言：『汝等三人所求成就得世間果報，我今所求為彼世間有色、無色，二足、四足、多足、無足，上中下等輪迴眾生，皆令解脫。』

「如是后時，佛從天上與無數百千俱胝那臾多釋、梵、人、天、凡聖之眾隨從圍繞。其佛安處金蓮之座，身著紅衣面如滿月，放吉祥光青黃赤白，降臨大地照諸有情令心清凈。彼前四人修行之者來詣佛所。時，老婆羅門以白吉祥草花供養于佛，作禮旋繞，而發願言：『以我此善，為梵世主，五面端嚴，與無數眾生施愿圓滿。』次一仙人以一鐵片用供養佛，複用香油涂佛足

【現代漢語翻譯】現代漢語譯本：靜有兩個兒子，一個叫商迦（Śaṅka），一個叫魯支（Ruci）。他們漸漸長大，聰明而有智慧，都厭惡生死輪迴。他們向父母行禮，對父親說：『我們想進山去那裡修行。』父母不同意：『你們不能去。』他們又對父親說：『必須去修行。』這樣說了三次，就離開了父母，進入山谷，在山間搭了個草菴居住。

在草菴十一步之外，有一個婆羅門（Brahmin）在修仙人的法術，還有一個人也在附近獨自修行。忽然因為節日，四個人聚在一起，互相詢問各自喜愛和追求的事情。魯支問婆羅門說：『你修習什麼，求什麼果報？』婆羅門說：『我所修習的，是求得梵天（Brahmā）之身，在天上活一千歲。』又問鄰近的修行者：『你修習什麼，求什麼果報？』那人回答說：『我求做三界之主，在天上活一千歲。』商迦大仙也自己說：『我求在天上活一千歲，在世間受人愛戴和尊敬。』魯支仙人具有大智慧，對他們說：『你們三人所求成就，得到的都是世間的果報，我今天所求的是爲了讓世間所有有色、無色，二足、四足、多足、無足，上等、中等、下等的輪迴眾生，都能夠解脫。』

這樣過了一段時間，佛（Buddha）從天上下來，與無數百千俱胝那臾多（koṭi-nāyuta）的釋（Śakra）、梵（Brahmā）、人、天、凡聖之眾隨從圍繞。佛安坐在金蓮花座上，身穿紅色衣服，面容像滿月一樣，放出吉祥的光芒，青色、黃色、紅色、白色，降臨到大地上，照耀所有的有情眾生，使他們內心清凈。先前那四個修行的人來到佛所在的地方。當時，婆羅門用白色的吉祥草花供養佛，行禮並繞佛，然後發願說：『用我這個善行，成為梵世之主，五面端正莊嚴，給無數眾生施予願望圓滿。』接著一個仙人用一片鐵片供養佛，又用香油塗抹佛的腳。

【English Translation】 English version: Jing had two sons: one named Śaṅka, the other named Ruci. Gradually growing up, they became intelligent and wise, both厭惡(yànwù, detested) birth and death. They paid respects to their parents and said to their father: 'We wish to enter the mountains to cultivate the Way there.' Their parents did not agree: 'You must not go.' They again said to their father: 'We must go to cultivate the Way.' After saying this three times, they left their parents and entered the mountain valley, dwelling in a thatched hut in the mountains.

Ten steps outside the hut, there was a Brahmin cultivating the methods of immortals, and another person was also nearby, cultivating himself. Suddenly, due to a festival, the four gathered together and asked each other about the things they loved and sought. Ruci asked the Brahmin: 'What practices do you cultivate, and what rewards do you seek?' The Brahmin said: 'What I cultivate is to seek the body of Brahmā, and to live for a thousand years in the heavens.' He asked the nearby cultivator: 'What practices do you cultivate, and what rewards do you seek?' That person replied: 'I seek to be the lord of the three realms, and to live for a thousand years in the heavens.' The great immortal Śaṅka also declared: 'I seek to live for a thousand years in the heavens, and to be loved and respected in the world.' The immortal Ruci, possessing great wisdom, said to them: 'What you three seek to achieve are all worldly rewards. What I seek today is to liberate all sentient beings in the world, whether they are with form or without form, two-legged, four-legged, many-legged, or without legs, superior, middling, or inferior, from the cycle of rebirth.'

After some time, the Buddha descended from the heavens, surrounded by countless hundreds of thousands of koṭi-nāyutas of Śakras, Brahmās, humans, devas, ordinary beings, and sages. The Buddha sat peacefully on a golden lotus seat, wearing red robes, with a face like the full moon, emitting auspicious light of blue, yellow, red, and white, descending upon the earth, illuminating all sentient beings and purifying their minds. The four cultivators who were there earlier came to where the Buddha was. At that time, the Brahmin offered white auspicious grass flowers to the Buddha, paid respects and circumambulated the Buddha, and then made a vow: 'With this good deed of mine, may I become the lord of the Brahma world, with five faces, upright and dignified, granting the fulfillment of wishes to countless sentient beings.' Next, an immortal offered a piece of iron to the Buddha, and then anointed the Buddha's feet with fragrant oil.

上，而發願言：『以我此善，得那羅延天身，為三界主宰。』次商迦仙人然燈三盞，施三條針，志心供養，而發願言：『獻此三燈三針，愿具三眼得三股叉，于生生中恒行施愿，為世間主宰得八自在，成就欲樂心識聰利。』爾時，魯支頭髻殊妙髮長赤色，遂解頭髻佈於道路，告世尊言：『愿佛慈悲踏我發過，佛之兩足於三界中得未曾有，千輻網鞔，有幢印、幡印、金剛杵印，如是印相紋同綺畫妙善莊嚴。』佛遂踏過，而發願言：『以我此善，當得成佛，救諸輪迴一切眾生。』

「如是四人各發愿后，其老婆羅門所修眾善，獲梵王身、具五頭面，為三界主，用吉祥花布施感手持天拂。若次修行者，所修善根得無邊福，獲那羅延天身，施鐵供養感手持輪寶，名曰妙現，能破一切修羅。第三商迦仙人，若施三燈感面生三目，施於三針感得三股叉，若旋繞世尊，得世間愛敬八種自在，為其主宰能生滅世間。第四魯支者，布發供養以願力故，當得離欲出過三界，成一切智智，號天中天。」

爾時世尊欲重宣此義，而說頌曰：

「最上吉祥花，　　施已復旋繞，　當得梵王身，　　稱為索訶主，　五面相莊嚴，　　手持于天拂。　施鐵獲功德，　　得那羅延天，　手持妙現輪，　　能破于修羅。　燃彼三

【現代漢語翻譯】現代漢語譯本：然後，他們開始發願：『憑藉我所做的這些善事，愿我獲得那羅延天（Narayana，印度教主神之一，毗濕奴的化身）之身，成為三界的主宰。』接著，商迦仙人（Shanka，人名）點燃三盞燈，佈施三根針，以至誠之心供養，併發愿說：『獻上這三盞燈和三根針，愿我具備三隻眼睛，得到三股叉（Trishula，濕婆的三叉戟），在生生世世中恒常行佈施之愿，成為世間的主宰，獲得八種自在，成就慾望和快樂，心識聰敏銳利。』當時，魯支（Ruchi，人名）的頭髮非常殊勝美妙，髮長而且是紅色的，於是他解開頭髮鋪在道路上，告訴世尊說：『愿佛陀慈悲，從我的頭髮上走過，佛陀的雙足在三界之中是前所未有的，具有千輻輪的紋樣，以及幢印、幡印、金剛杵印，這些印相的紋路如同綺麗的圖畫一般，美妙而莊嚴。』佛陀於是從他的頭髮上走過，魯支發願說：『憑藉我所做的這些善事，我應當成就佛陀，救度輪迴中的一切眾生。』

『像這樣，這四個人各自發愿之後，那位婆羅門所修的眾多善事，使他獲得了梵天（Brahma，印度教的創造之神）之身，具有五個頭面，成為三界的主宰，因為用吉祥花布施的緣故，感得手中持有天拂。如果其次修行的人，所修的善根得到無邊的福報，獲得那羅延天之身，因為佈施鐵器供養的緣故，感得手中持有輪寶，名叫妙現，能夠摧破一切修羅（Asura，古印度神話中的惡神）。第三位商迦仙人，如果佈施三盞燈，感得面部生出三隻眼睛，佈施三根針，感得得到三股叉，如果圍繞世尊，就能得到世間的愛敬和八種自在，成為他們的主宰，能夠生滅世間。第四位魯支，因為布發供養以及願力的緣故，應當能夠脫離慾望，超出三界，成就一切智智，號稱天中天（Devatideva，意為天神之上的天神）。』

當時，世尊想要再次宣說這個道理，於是說了偈頌：

『最上吉祥花，施已復旋繞，當得梵王身，稱為索訶主，五面相莊嚴，手持于天拂。施鐵獲功德，得那羅延天，手持妙現輪，能破于修羅。燃彼三

【English Translation】 English version: Then, they began to make vows: 'By the merit of these good deeds I have done, may I attain the body of Narayana (one of the principal deities of Hinduism, an avatar of Vishnu), and become the ruler of the three realms.' Next, the sage Shanka (a personal name) lit three lamps, offered three needles, made offerings with sincere devotion, and vowed: 'By offering these three lamps and three needles, may I possess three eyes, obtain the Trishula (Shiva's trident), constantly fulfill the vow of giving in life after life, become the master of the world, attain eight kinds of freedom, achieve desires and pleasures, and have keen and sharp intellect.' At that time, Ruchi's (a personal name) hair was extremely special and beautiful, long and red in color, so he untied his hair and spread it on the road, telling the World-Honored One: 'May the Buddha be compassionate and step over my hair. The Buddha's feet are unprecedented in the three realms, with patterns of a thousand-spoked wheels, as well as emblems of banners, pennants, and vajras. The patterns of these emblems are like exquisite paintings, beautiful and dignified.' The Buddha then stepped over his hair, and Ruchi vowed: 'By the merit of these good deeds I have done, I shall attain Buddhahood and save all sentient beings in samsara.'

'In this way, after these four people each made their vows, the many good deeds cultivated by that Brahmin caused him to attain the body of Brahma (the Hindu god of creation), possessing five faces, and becoming the ruler of the three realms. Because of offering auspicious flowers, he obtained a celestial whisk in his hand. If the next practitioner cultivates, the roots of goodness cultivated will obtain boundless blessings, attaining the body of Narayana. Because of offering iron, he obtained a wheel jewel in his hand, named Wonderful Manifestation, capable of destroying all Asuras (demons in ancient Indian mythology). The third sage, Shanka, if he offers three lamps, will gain three eyes on his face; if he offers three needles, he will gain the Trishula. If he circumambulates the World-Honored One, he will gain the world's love and respect and eight kinds of freedom, becoming their master, capable of creating and destroying the world. The fourth, Ruchi, because of offering his hair and the power of his vows, shall be able to be free from desire, transcend the three realms, and attain all-knowing wisdom, called the God of Gods (Devatideva, meaning the god above the gods).'

At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verse:

'The most auspicious flower, Having offered and circumambulated, Shall attain the body of Brahma, Called the Lord of Saha, With five dignified faces, Holding a celestial whisk in hand. Offering iron gains merit, Attaining the Narayana, Holding the Wonderful Manifestation wheel, Able to destroy the Asuras. Burning those three

盞燈，　　三針同供養，　面感三目生，　　手執三股叉。　魯支大仙人，　　布發而供養，　以此妙善因，　　當得成佛果。　自在天憶念，　　過去無數劫，　彼等修行因，　　其後當作佛。　出現於世間，　　聲聞不能知，　唯佛無上覺，　　曉了能分別。」

爾時，世尊告目連曰：「彼大自在天所生此身甚為希有，彼從梵天下降人間，時寒林中有餓女鬼，名曰幻化。彼與鬼交，鬼即有娠，彼即託生在鬼腹內，后乃生身，面有三目，身有光明。其母見已怕怖而走，以彼福故光照寒林一切鬼眾。是時鬼眾見光如日，心生疑懼而即問曰：『汝是何人？』彼即答云：『我是大自在天，名曰自生。』鬼眾聞已，恭敬禮拜，而乃贊言：『勝力精進色相殊妙。』復有天人及彼梵天，俱來瞻仰。天人之眾見彼梵天具其五頭內一醜惡，眾懷驚恐心生熱惱，告大自在天：『可能為我截去彼頭。』大自在天告天眾曰：『若截彼頭，令我獲得殺梵天罪。』天眾復言：『如有過罪，我等分受。』時大自在天許之，言：『得。』尋即自變為大鷹身，以其手爪摘去一頭。是故大自在天，于其手中持梵天頭，一切天人、婆羅門眾普遍皆知。」

佛說是語，時長老大目乾連等，一心聽受，皆大歡喜。

佛說大自

【現代漢語翻譯】現代漢語譯本一盞燈，三根針一同供養，面容顯現三隻眼睛，手中拿著三股叉。魯支大仙人，散開頭髮進行供養，憑藉這美妙的善因，將來能夠成就佛果。自在天回憶，過去無數劫，他們修行的因緣，其後將會成佛。出現在世間，聲聞乘的修行者不能瞭解，只有佛陀無上的覺悟，才能明白並加以分辨。

這時，世尊告訴目連（Maudgalyayana）說：『大自在天（Mahadeva）所生的這個身體非常稀有，他從梵天（Brahma）下降到人間，當時寒林中有一個餓鬼女，名叫幻化（Mayavi）。她與鬼交合，鬼就懷了孕，他就投生在鬼的腹中，後來生出身來，面有三隻眼睛，身上有光明。他的母親看見后害怕地跑開了，因為他的福德，光明照亮了寒林中的所有鬼眾。當時鬼眾看見光明如同太陽，心中感到疑惑和恐懼，就問他說：「你是誰？」他回答說：「我是大自在天（Mahadeva），名叫自生（Svayambhu）。」鬼眾聽了，恭敬地禮拜，並讚歎說：「勝力精進，色相殊妙。」又有天人以及梵天（Brahma），都來瞻仰。天人之眾看見梵天（Brahma）具有五個頭，其中一個醜陋不堪，眾人懷著驚恐，心中感到熱惱，告訴大自在天（Mahadeva）說：「可以為我們砍去那個頭嗎？」大自在天（Mahadeva）告訴天眾說：「如果砍去那個頭，會讓我獲得殺害梵天（Brahma）的罪過。」天眾又說：「如果有什麼罪過，我們共同分擔。」當時大自在天（Mahadeva）答應了，說：「可以。」隨即自己變成一隻大鷹，用爪子摘去了一個頭。所以大自在天（Mahadeva），在他的手中拿著梵天（Brahma）的頭，一切天人、婆羅門眾普遍都知道。』

佛陀說完這些話，當時長老摩訶目犍連（Mahamoggallana）等，一心聽受，都非常歡喜。

佛說大自在天（Mahadeva）的故事。

【English Translation】 English version A lamp, three needles offered together, A face manifesting three eyes, hands holding a three-pronged fork. The great sage Ruci, spreading his hair in offering, By this wonderful cause of goodness, he shall attain Buddhahood. The Lord of Freedom remembers countless past kalpas, The causes of their practice, thereafter they shall become Buddhas. Appearing in the world, the Sravakas cannot know, Only the Buddha's supreme enlightenment, can understand and distinguish.

At that time, the World Honored One told Maudgalyayana: 'The body born of Mahadeva is extremely rare. He descended from Brahma to the human realm. At that time, in the cold forest, there was a hungry female ghost named Mayavi. She had intercourse with a ghost, and the ghost became pregnant. He was conceived in the ghost's womb, and later he was born with three eyes on his face and light on his body. His mother, seeing him, was frightened and ran away. Because of his merit, the light illuminated all the ghosts in the cold forest. At that time, the ghosts saw the light like the sun, and they were suspicious and fearful, and asked him: 'Who are you?' He replied: 'I am Mahadeva, named Svayambhu.' The ghosts, hearing this, respectfully bowed and praised him, saying: 'Superior strength, vigor, and extraordinarily beautiful appearance.' There were also devas and Brahma, who came to behold him. The assembly of devas saw that Brahma had five heads, one of which was ugly and repulsive. The assembly was terrified and felt distressed, and told Mahadeva: 'Could you cut off that head for us?' Mahadeva told the assembly of devas: 'If I cut off that head, I would incur the sin of killing Brahma.' The assembly of devas replied: 'If there is any sin, we will share it together.' At that time, Mahadeva agreed, saying: 'Okay.' Immediately, he transformed himself into a great eagle and plucked off one of the heads with his claws. Therefore, Mahadeva holds Brahma's head in his hand, and all the devas, humans, and Brahmins universally know this.'

When the Buddha finished speaking, the elders Mahamoggallana and others listened attentively with one mind and were all very happy.

The Buddha spoke of the story of Mahadeva.