太子瑞應本起經 1.38

1.38

「既歷深山，到幽閑處，見貝多樹，四望清淨。自念：『我已棄家，在此山澤，不宜復飾髮如凡人意。以有櫛梳湯沐之念，則失淨戒、正定、慧、解、度知見意，非道之純、污清淨行。當作沙門如菩薩法。』天神奉剃刀，鬚髮自墮，天受而去。菩薩即拾槀草，以用布地，正基坐，叉手閉目，一心誓言：『使吾於此肌骨枯腐，不得佛，終不起。』天神進食，一不肯受。天令左右，自生麻米，日食一麻一米，以續精氣。端坐六年，形體羸瘦，皮骨相連，玄清靖漠，寂默一心。內思安般，一數、二隨、三止、四觀、五還、六淨，遊志三四，出十二門，無分散意。神通微妙，棄欲惡法，無復五蓋，不受五欲。眾惡自滅，念計分明，思想無為，譬如健人得勝怨家，意以清淨，成一禪行。心自開解，却情欲意，無惡可改，不復計視，念思已滅。譬如山頂之泉，水自中出，盈流於外，谿谷雨潦，無緣得入。恬惔守一，欣然不移，成二禪行。又棄喜意，唯見無婬，外諸好惡，一不得入，內亦不起，心正身安，譬如蓮華根在水中，華合未開，根莖枝葉，潤漬水中，以淨見真，成三禪行。棄苦樂意，無憂喜想，心不依善，亦不附惡，正在其中；如人沐浴潔淨，覆以鮮好白㲲，中外俱淨，表裏無垢，喘息自滅，寂然無變，成四禪行。譬如陶家和埴調柔，中無沙礫，任作何器，精進開發，無所不能，以得定意；不捨大悲，智慧方便，究暢要妙，通三十七道品之行——所謂四意止、四意斷、四神足念、五根、五力、七覺、八道——周而復始，無復瑕穢，意在三向：一惟向空，念滅不散，無操無捨；二向無想，心定不起，好惡不思。三向不願，不樂三界，不復生苦。便得三活：一離貪欲，二離瞋恚，三離愚癡，無復罣礙。

"Having passed through deep mountains, he reached a secluded and quiet place, where he saw a patra tree, all around pristine and pure. He thought to himself: 'I have already abandoned my family. Being in these mountains and marshes, it is not fitting that I still dress my hair according to worldly ways. If thoughts of combs, hot water, and washing arise, I would lose the pure precepts, right concentration, wisdom, liberation, and the view of liberation; this is not the purity of the Way and defiles pure practice. I should become a śramaṇa according to the bodhisattva's method.' A god offered him a razor, his beard and hair fell away on their own, and the god received them and departed. The bodhisattva then gathered withered grass to spread upon the ground, sat upright upon this base, joined his palms, closed his eyes, and single-mindedly vowed: 'Even if my flesh and bones wither and rot here, if I do not become a Buddha, I will never arise!' The god offered him food, but he refused to accept any of it. The god caused wild hemp and grain to grow beside him; each day he ate one hemp seed and one grain of rice to sustain his vital energy. Sitting upright for six years, his body grew emaciated, skin and bone clinging to each other, yet his spirit was profoundly pure, tranquil, and clear, silently concentrated in single-mindedness. Internally he contemplated ānāpāna: first counting, second following, third stopping, fourth observing, fifth returning, and sixth purifying; roaming through the three and the four, issuing forth through the twelve gates, with no dispersed thoughts. His spiritual powers were subtle and wondrous; casting away desires and unwholesome states, he no longer had the five hindrances, and did not receive the five sensory desires. All evils subsided on their own, his discernment was sharp and distinct, and his contemplation attained the unconditioned, just as a valiant warrior triumphs over his enemies; his mind became pure, accomplishing the practice of the first dhyāna. His mind opened in understanding on its own, casting aside passionate and lustful thoughts, with no remaining evil to reform, no longer calculating or viewing, with conceptual thought already extinguished. Just as with a spring atop a mountain, the water issues forth from within and overflows without, while valley rains and floods have no way to enter; tranquil, guarding oneness, joyfully immovable, he accomplished the practice of the second dhyāna. He further cast away thoughts of joy, witnessing only non-desire; external likes and dislikes could not enter at all, nor did any arise within; his mind was upright and his body at ease. Just as the root of a lotus is in the water, its blossom closed and not yet opened, its roots, stems, branches, and leaves soaked in water; seeing truth through purity, he accomplished the practice of the third dhyāna. Casting aside thoughts of pain and pleasure, without notions of sorrow or joy, his mind leaned neither toward good nor toward evil, resting precisely in the middle; like a person who has bathed clean and is covered with fresh, fine white cloth, pure inside and out, without blemish within or without, breathing spontaneously subsided, serene and unchanging, he accomplished the practice of the fourth dhyāna. Just as a potter blends clay smoothly and softly without grit or pebbles, and can fashion whatever vessel he pleases, his vigorous cultivation opened up, leaving nothing impossible; having attained concentrated focus, he did not abandon great compassion, and with wisdom and skillful means thoroughly penetrated the essential subtleties, mastering the practices of the thirty-seven factors of awakening—namely the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold path—cycling through them without end, free from any blemish. His mind was set upon the three directions: first, directed toward emptiness, conceptual thoughts extinguished and undispersed, without grasping or discarding; second, directed toward signlessness, the mind concentrated and unarising, not contemplating likes or dislikes; third, directed toward wishlessness, taking no delight in the three realms, no longer giving rise to suffering. Thereupon he attained the three deliverances: first, detachment from lustful desire; second, detachment from ill will; third, detachment from delusion, no longer obstructed in any way.