夜叉神品第四
Chapter 4: The Yakṣadevatās
[0176c05] 時剡浮提中有兩眾山。恒河之南名娑多耆 利山。恒河之北名醯摩跋多山。娑多耆利山 中是山最大。一名薩闍。二名頻訶。三名末車。四名遏車婆。五名間訶耆利。六名波梨耶多 羅。醯摩跋多山中是山最大。一名周羅迦羅。 二名摩訶迦三名瞿訶那。四名修羅婆計。
五名雞羅。六名乾馱摩馱。七名修槃那般沙。
At this time, within Jambudvīpa, there are two mountain ranges. South of the River Gaṅgā is a mountain range called Mt. Sātāgiri. North of the River Gaṅgā is a mountain called Mt. Himavān.
Within the Mt. Sātāgiri Range, the largest mountains are as follows: the first is Mt. Sāśa, the second is Mt. Piṃha, the third is Mt. Maccha, the fourth is Mt. Aṭcchava, the fifth is Kaṇhagiri, the sixth is Mt. Pāriyātara.
Within the Mt. Himavān Range, the largest mountains are as follows: the first is Mt. Cūlakāla, the second is Mt. Mahākāla, the third is Mt. Guhana, the fourth is Mt. Sūryavāki, the fifth is Mt. Kīra, the sixth is Mt. Gandhamādana, the seventh is Mt. Suvarṇapārśva.
若一切神住河南山者。皆名婆多耆利神。若在河北山者。皆名醯摩跋多神。是婆多耆利神。領河南一切諸神。故名為王。是醯摩跋多 神。領河北一切諸神。故名為王。
Whichever devatās dwell on the mountains south side of the river, are all called the Sātāgiri Devatās. Whichever are on the mountain on the northern side are all called the Himavān Devatās.
The Sātāgiri Devatā rules over all of the various devatās south of the river and so he is dubbed their king. The Himavān Devatā rules over all of the various devatās north of the river and so he is also dubbed their king.
云何知耶。有一神王。名醯摩槃。住醯摩跋多山。是神王最長老大年至極位。重疾困苦。是神臨死。其有太子。名醯摩跋多。呼來教示。即語子言。阿父。我已得聞。從昔夜叉神最為長老。見過去佛。曾值迦葉佛。聞說釋迦牟尼佛將應出世。如我見相及我所見因緣。是釋迦佛不久應下。阿父。若我中間捨命不及佛者。汝決應往令得見佛。若汝見佛決大利益。太子問曰。云何令我知佛出世。父答子言。汝屋舍中未曾有寶而出現者。當知是時如來出世。復有神王。名娑多耆利。住摩伽陀國界中。汝當與彼共作朋友。同立誓願。我之與汝所住之處。若見希有奇寶現者。莫不相報。是時父王教其子已。即便捨命。是時太子供養父尸。憶持尊重父之遺囑因是度河往覓娑多耆利神王。
How was this known?
There was once a Devatārāja named, Haimava, who dwelt upon Mt. Himavān. This Devatārāja was extremely old, had reached his utmost limit in age, had become severely ill and was suffering, and the Devatārāja was on the verge of death.
He had a crown prince named, Haimavat, who he called out to come, and then instructed the prince, saying:
“O Dear Child. I had once heard that in former times, an elder Yakṣadevatā had once met a Buddha. Having met with Kāśyapa Buddha, he had heard Him prophesies the Śākyamuni Buddha’s future descent into the world. In this way, I have seen the signs of those causes and conditions, and know now that Śākyamuni Buddha will be descending upon us soon. O Dear Child. If I shall soon pass before I am able to meet with the Buddha, then you must surely go and gain audience with the Buddha. Should you see the Buddha, it will certainly bring great benefit.”
The Crown Prince asked his father, saying:
“How shall I know that the Buddha has appeared in the world?”
The father replied to him, saying:
“If within your niveśaṇa shall appear a jewel which has never appeared before, then you shall know that a Tathāgata has appeared in the world. Furthermore, there is a Devatārāja named, Sātāgiri, who dwells at the border of the Kingdom of Magadha, with whom you should become friends, and together make a vow:
“Were an exceedingly rare and precious jewel to appear in either of the places in which we dwell, we will not fail to inform one another.”
Then, after the king, his father, had instructed his son, he then passed away. Therein, the Crown Prince made offerings to his father’s body, upheld and honoured his father’s final will, and journeyed to cross the river in search of Sātāgiri Devatārāja.
至神所已。對面語言。共相和敬。同坐一處。醯摩跋多神語娑多耆利王言。府君。我父臨死說如上言。因即過世。是故我今語汝是事。若 屋室中非常寶現。決須相報。娑多耆利答如是如是。於是二人既立誓已。各還所住。後時醯摩跋多王宅有奇寶現。蓮花千葉。大如車輪。黃金為葉。眾寶為莖。時有一神。見是蓮花。馳往白王。王今知不。是寶瓌異。世未曾有。今已出現。千葉蓮花。大如車輪。黃金為葉。眾寶為莖。此是天物。願王往觀。
Having gone to that Devatā’s abode, they spoke to each other and paid each other respects, and at the same time, withdrew to one spot together to sit. Haimavat Devatā spoke to the King of Mt. Sātāgiri, saying:
“O Sire. As my father was nearing death, he told me about what we had just spoken above, before then passing away. It is for this reason than I have now come to speak to you on this matter, for if a rare jewel comes to appear within either of our niveśaṇas, then indeed, it will be necessary for either of us to inform each other.”
Sātāgiri then replied:
“Evam, evam!”
And so here the two beings established their oath, and each withdrew to their abodes.
At a later time, within the abode of King Haimavata, a precious jewel appeared. It was a thousand-petalled padma blossoms as large as chariot-wheel. The petals were composed of suvarṇa and the stalk was composed of variegated jewels. Then, when a certain devatā had seen that padma blossom, he ran to inform the king:
“O King! Do you know of this? A jewelled treasure like no other, unprecedented in the world, has now appeared here—a thousand-petalled padma blossom, as large as a chariot-wheel, with petals of suvarṇa, and a stalk of variegated jewels! It is truly a heavenly event! May the King come and see!”
是時神王聞是言已。即往池所。見是蓮花。具足千葉。 大如車輪。眾寶所成。莊嚴奇特。見是事已。 心生驚怪。身毛皆竪。自下池中。恭敬合掌。頂禮三過。旋遶三匝。作是思惟。我於昔時。曾值善友。而教我言。汝所住處。若有奇寶。當遣報我。因遣使者。往報娑多耆利神王曰。府君。我今住處。希有之寶。今已出現。具說寶相。汝今當來共我觀視。是時世尊已出於世。正法已說。一向寂靜。今至涅槃。往向菩提。修伽陀所教。是時娑多耆利王覺憶此事。作是思惟。我昔曾有善友來報我言。汝所住處。諸佛世尊於中得道。若佛已出。汝應報我。是其所欲。故我應報。
Therein, the Devatārāja, having heard what he had said, immediately went to the lake, and saw that padma blossom. It was endowed with a thousand-petals, was as large a chariot-wheel, and composed of variegated jewels adorned wondrously. Having seen this, his mind awe arose within him, and his body-hairs stood on end. He then entered the lake himself, placed his palms together, prostrated himself three times, circumambulated it rightwards three times, and then produced this thought:
“Formerly, I had met with a kalyāṇamitra who instructed me, saying: “were a wondrous jewel to appear in your abode, you ought to send word to me.””
And so he sent an envoy to go inform Sātāgiri Devatārāja, saying:
“O Sire. Within my abode, an exceedingly rare jewel has now appeared before me, endowed with jewel features we had described. You should come now to behold it together with me!”
By this time, the Bhagavān had arisen within the world, the Saddharma had been taught, fully endowed with quiescence, He had just attained Nirvāṇa. Just as the Sugata had taught.
Therein, King Sātāgiri recalled this matter and produced this thought:
“Formerly, I had met with a kalyāṇamitra who instructed me, saying: “the Buddha Bhagavāns attain the Path within your bhavana. Were a Buddha to appear, you ought to send word to me. This is my wish.” And so I ought to now inform him.”
娑多耆利王即遣使往。謂是王言。 府君。若一蓮花。作何利益。若百若千。亦何利益。我國土中未曾有寶。今已出現何者名寶。謂多陀阿伽度阿羅訶三藐三佛陀今已出世。汝今應來共事此寶。醯摩跋多九月十五。 是布薩時。有五百神。共相圍遶。取諸蓮花。面向南行。履空而去。往娑多耆利王所。彼王又將五百神眾。共相圍遶。來迎是王於恒河 南邊。共相聚集。既相見已。醯摩跋多王說偈。 問彼神曰。
今十五淨日 四王來集時
我等事何師 汝信阿羅訶
King Sātāgiri then sent an envoy who said to the other king:
“O Sire. What benefit is there to a single padma blossom? What value is there to a hundred or a thousand? Within my kingdom, there is an unprecedented jewel. Having now appeared here, how can that even be called a “jewel”? I declare to you that a Tathāgata, Arhat, Samyaksaṃbuddha has just now appeared in the world. You should come now and together pay reverence to this jewel with me!”
Haimavata, during the fifteenth day of the ninth lunar month, in the time of the poṣadha ceremony, was surrounded by five-hundred devatā attendants. They gathered various padma blossoms, and facing south, began their travel. Through the air they withdrew, and went to King Sātāgiri’s domain.
The other king had also, while surrounded with his own five-hundred devatā attendants, met with him at the southern border of the River Gaṅgā. Having met, King Haimavata began speaking in verses asking the other devatās:
“On fifteenth day of pure conduct so bright,
When Four Heavenly Kings thus gather in sight;
Whom shall we now serve? Which Master, obey?
Of which kind of Arhat hast thou faith today?”
[0177b07] 爾時娑多耆利王。說偈答曰。
是時佛世尊 住摩伽陀城
為滅一切苦 說法一切智
諸苦及苦集 苦滅不更生
八分苦滅道 無惱向涅槃
是故汝及我 當往事是人
一切無能比 是我信羅訶
At that time, King Sātāgiri replied in verse, saying:
“The Buddha, the Bhagavān, dwells here at this time,
In Magadha City, with light so divine;
Vowing to end all suffering’s great sway,
He expounds the Great Dharma for all beings today:
The Manifold Sufferings and Fruits of it too,
The End of Such Suffering, with no birthing anew;
The Path Out of Suffering, the Great Eightfold Path,
Unvexed, to Nirvāṇa, freedom thus held fast.
And so for this reason, now thou shalt and I,
Must journey to Him, and serve by His side;
For none in this world to Him can compare,
And thus for this Arhat, my faith I declare.”
[0177b14] 爾時醯摩跋多。聞是偈已。心大驚怖。身毛皆竪。懷疑未信。三過辯定。府君。汝今說世尊出世。答曰。府君。我說佛寶出世。第二第三。問答亦爾。是時北山神王。即時如力思度諸 佛行住威儀境界四法。問南山神王。說偈問曰。
佛心於眾生 善得安立不
憎愛二思惟 已得滅盡不
At that time, Haimavata, having heard that verse, gave rise to great awe within his mind and his body-hairs stood on end. But having doubts he still could not believe it, and he so inquired further three more times:
“O Sire. Are you truly saying now that the Bhagavān has appeared in the world?”
Sātāgiri replied, saying:
“O Sire. I declare that the Jewel of the Buddha has appeared in the world.”
For the second and third time, he was question, and he answered both in the same way.
Therein, that Northern Mountain Devatārāja, at that time, with his ṛddhibala, contemplated from afar the Buddha’s various Buddhacaryās, and His Four Domains of Airyāthikas. He then inquired the Southern Mountaim Devatārāja. Speaking in verse, he said:
“In the Mind of this Buddha, toward all us beings,
Has He now been set well in harmonious seeing?
Of the two kinds of minds, of hatred, desire,
Has He thus extinguished these ember-filled fires?”
[0177b22] 爾時南山神王。以偈答曰。
佛心於眾生 真實得安立
憎愛兩思惟 滅盡永無餘
At that time the Southern Mountain Devatārāja replied to him in verse, saying:
“The Mind of the Buddha, unto all us beings,
Is truly well set in harmonious seeing;
The two kinds of minds, hatred and desire,
Extinguished, are they, sans remainder, O Sire”
[0177b25] 北山神王。重偈問曰。
佛有妄語不 無惱他言不
無離間語不 有無義語不
The Northern Mountain Devatārāja, again questioned him in verse, saying:
“Hath the Buddha spoken false, or uttered a lie?
Hath He angered beings or caused them to cry?
Hath He spoken slander and cause them divide?
Hath He spoken words meaningless, at such times?”
[0177b28] 南山神王。以偈答曰。
佛不說妄語 亦無苦澁語
不說離間語 說如量義語
The Southern Mountain Devatārāja, replied to him in verse, saying:
“He speaks neither falsely, nor utters a lie,
Nor with words, angered beings and caused them to cry;
Nor spoken to slander and cause them divide,
He speaks words with meaning here, all of the time.”
[0177c02] 北山神王重說偈問曰。
佛無盜他不 不損他命不
遠離放逸不 不損禪定不
The Northern Mountain Devatārāja questioned him again in verse, saying:
“Of others who’rt living, from they, doth He steal?
Of others who’rt living, doth He harm? Doth He kill?
He, Heedlessness and indulgence, removed of such will?
His dhyāna ‘mpaired not, and ever-made-still?”
[0177c05] 南山神王。說偈答曰。
佛不盜他財 是故護他命
遠離諸放逸 不損深禪定
The Southern Devatārāja replied in verse, saying:
“Of others, the Buddha, hence never doth steal,
And so of such others, He never doth kill;
Removed of indulgence and heedlessness’ will,
His dhyāna ‘mpaired not, and ever-made-still.”
[0177c08] 北山神王。又偈問曰。
佛無著愛欲 心淨無濁不
已過無明流 得淨法眼不
The Northern Mountain Devatārāja questioned him again in verse, saying:
“Is the Buddha free of attachment and desire?
Is His mind made pure, sans defilement and mire?
Hath He crossed the stream of ignorance, made past?
Hath He thus attained the pure Dharma-Eye, at last?”
[0177c11] 南山神王。答曰。
不著於欲塵 心地最清淨
已過於無明 於法得淨眼
The Southern Devatārāja replied in verse, saying:
“Freed of attachment and of desire,
His mind hath made pure, without defilement or mire;
He’s crossed from stream of ignorance made past,
And hath thus obtained the pure Dharma-Eye at last.”
[0177c14] 北山神王。又問曰。
佛明具足不 法足清淨不
四流已絕不 後生已盡不
The Northern Mountain Devatārāja questioned him again in verse, saying:
“Is the Buddha endowed with wisdom and light?
Is His Dharma endowed with purity made bright?
The Four Raging Currents, did He here transcend?
Hath His future rebirths been brought to an end?”
[0177c17] 南山神王。又答曰。
佛明已具足 法足久清淨
四流已斷滅 是故無後生
The Southern Devatārāja replied in verse, saying:
“The Buddha’s endowed with wisdom and light,
His Dharma’s endowed with purity made bright;
The Four Raging Currents, He hath here cut off,
And so future rebirth is brought to a stop.”
[0177c20] 爾時北山神王聞已。心生歡喜。說偈讚歎。
智者意成就 一切事已辦
及身口清淨 讚歎具明足
At that time, the Northern Devatārāja, having heard what he had said, gave rise to a mind of great joy. He then spoke these verses in praise:
“This Wise One’s intent is fully made done,
His works are complete, His deed has been won;
Of body and of speech, He’s perfectly pure,
And thus is He praised, having wisdom secured.”
[0177c23] 南山神王。心口歡喜。說偈讚曰。
佛心寂清淨 身口能利他
十力無與等 今隨喜汝讚
智者心成就 及與身口業
具足明法足 即共汝往觀
今十五布薩 四王遊巡時
心解脫無著 我共汝禮拜
The Southern Devatārāja, with joyful thought and speech, spoke a verse of praise, saying:
“The Buddha’s mind is here silent, pure, clear, and made bright,
His thoughts and His speech, benefits others right;
None here are His equal, Ten Balas in this way,
And thus I shall now rejoice in thy praise.
The Ārya’s mind is accomplished within,
His body, speech, deeds, are unstained here by sin;
Complete is His Dharma, with all of its limbs,
With thou I shall go to behold Him therein.
On this fifteenth day of pure conduct so bright,
When Four Heavenly Kings thus gather in sight;
With mind that hath crossed and is unattached,
Together we’ll bow, in reverence unmatched.”
[0178a01] 爾時世尊。住王舍城。匿瞿提樹下。是二神王千神圍遶。往詣佛所。至佛所已。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。却坐一面。時北山王。以偈問曰。
能說亦能行 度流永無漏
獨步如師子 佛不染世法
度一切法岸 慇懃故來問
眾生生何處 數數習有處
執持是何物 何處而受苦
At that time the Bhagavān was staying the City of Rājagṛha, beneath the Nyagrodha Tree. Therein, the two Devatārājas accompanied by a retinue of a thousand devatās, went to the place that the Buddha was dwelling. Having arrived there, they bared their right shoulder, knelt with their right knee upon the ground, placed their palms together respectfully, paid obeisance with their heads at the Buddha’s feet, and sat to one side. Then the Northern Mountain Devatārāja asked this in verse, saying:
“To teach and to practise, Thou’st able to do
The Flood, Thou hast crossed, with no taints which ensue;
With stride like a lion, Thou’st unmatched and supreme,
Worldly Dharmas, unstained—with no blame one may gleam.
The farthest shore of all dharmas, of this Thou hast crossed,
With earnest, therefore, to ask Thou, I’ve sought;
Wherein are they born, all beings here now?
Why habitual existence? Why Saṃsāra, and how?
What is it they grasp, and what is it they hold?
In what place of suffering, for them, doth unfold?”
[0178a10] 爾時世尊。以偈答醯摩跋多神王曰。
眾生生六處 數數習六處
執持六種法 六處受苦惱
At that time, the Bhagavān, replied to Haimavata Devatārāja in verse, saying:
“Herein beings’re born within the Six Realms,
Again and again, accustomed, they’ve fell;
They grasp and they hold to six kinds of things,
Afflicted, they suffer, Six Realms doth they bring.”
[0178a13] 北山神王。重偈問佛。
是取名何取 而令眾生苦
願答出離問 云何解脫苦
The Northern Devatārāja, further inquired the Buddha in verse:
“What is grasping called? What is this called, grasping?
To cause all such beings suffering everlasting?
I pray that Thou’st answer, liberation make clear,
How can one from suffering, be freed from now here?”
[0178a16] 爾時世尊。以偈答醯摩跋多神王曰。
世間有五塵 我說心第六
於中離欲著 解脫如是苦
眾生得出離 已說如理量
汝今既有問 是故答出離
At that time, the Bhagavān, replied to Haimavata Devatārāja in verse, saying:
“The world hath five dusts which fetter and bind,
And sixth I declare is that of the mind;
Attachment, desire, cast now these away,
For one who’rt above is freed on that day.
Of departure from suffering, for those who have sought,
I proclaimed them according to measure, reason, and thought;
And so thou’st inquired, to seek of this way,
And therefore I’ve answered of release thus today.”
[0178a21] 北山神王。重偈問佛。
誰能度駛流 日夜無疲極
無底亦無攀 深處誰不沈
The Northern Devatārāja, further inquired the Buddha in verse:
“Who may cross the swift currents which have thus flowed,
Day and night without weary or exhaustion to show?
Without such a bottom and without which to cling,
Who would not there sink there where darkness doth bring?”
[0178a24] 爾時世尊。以偈答醯摩跋多神王曰。
常持清淨戒 精進不散心
思擇內正念 由智度難度
欲想無有欲 伏滅色繫縛
永滅有喜愛 是人終不沈
At that time, the Bhagavān, replied to Haimavata Devatārāja in verse, saying:
“With constant abode in pure precepts this way,
Diligently exert, and with mind, do not stray;
Reflect and discern, mindfulness there upright,
Through wisdom one crosses what is difficult in sight.
Having thoughts of desire sans desire’s true grasp,
Subdue and extinguish form’s bondage at last;
Forever extinguished of existence’s delight,
Sans craving thou wilt sink never-more there in sight.”
[0178a29] 爾時南北二山王。同時說偈。以讚佛曰。
我等今善見 善來今善明
我等見正覺 演說甘露道
名無滅失見實義 常樂問難無所著
窮智慧際悉解脫 行於聖路大仙人
千餘夜叉眾 名聞有威神
一切歸依佛 是我無上師
At that time, the two Southern and Northen Mountain Devatārājas then together spoke the same verses in praise of the Buddha, saying:
“Today we’ve thus seen that which is good and so true,
And to us now goodness hath come clear in view;
The Samyaksaṃbuddha now, today we have seen,
Who proclaims this amṛta for all sentient beings.
Named, ‘He Who Art Deathless’, He sees what is true,
Delighting in questions on nothing to cling to;
He exhausts wisdom’s limits, completed, thus freed,
He walks a path noble, the Śākyamuni!
The thousand and more multitudes of us yakṣas,
Renowned, and possessed of anubhāva ṛddhibalas;
We all take our refuge in the Buddha here tonight,
He is our Great Teacher, unsurpassed in His might!”
0178b07] 是三夜叉三角而坐。是故至今路名菱角。是時世尊住於樹下。是故此樹名瞿匿曇瞿提。 因此二夜叉事。故知南北二山。夜叉神品究竟。
Therein, three yakṣas were seated in a triangle formation, and for this reason, even until the present day, this place is called, Śṛṅgāṭakakoṇa. Therein too, the Bhagavān dwelling beneath that tree, and for this reason, even until the present day, this tree is called, Gautamagotrī.
Due to this matter concerning these two yakṣas, the two mountains in the south and the north came to be known.
Thus ends the Chapter on the Meaning of the Yakṣadevatās.
Saddharmatā 