[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › 1.407 # 釋迦譜 1.407 釋迦譜 1.407 - **Language:** Classical Chinese ### [1.407](https://indike.org/pramana/in.bauddha.taisho.2040.1.407) 爾時太子次行至彼跋伽仙人苦行林中。太子見此園林。寂靜無諸諠鬧。心生歡喜。諸根悅豫。即便下馬撫背而言。所難為事汝作已畢。又語車匿。馬行駿疾如金翅鳥王。汝恒隨從不離我側。世間之人或有善心而形不隨。或運形力而心不稱。汝今心形皆悉無違。又世間人處富貴者。競隨奉事。我既捨國來此林中。唯汝一人獨能隨我。甚為希有。我今既已至閑靜處。汝便可與犍陟俱還宮也。爾時車匿聞此語已。悲號啼泣。迷悶躄地不能自勝。於是犍陟既聞被遣。屈膝舐足淚落如雨。車匿答言。我云何忍聽太子如此言耶。我於宮中違大王勅。輒鞁犍陟以與太子。令致今日來至於此。父王及摩訶波闍波提。失太子故必當憂惱。宮中內外亦應騷動。又復此處多諸險難。猛獸毒蟲交橫道路。我今云何而捨太子獨還宮也。太子即答車匿言。世間之法獨生獨死。豈復有伴。又有生老病死諸苦。我當云何與此作侶。吾今為欲斷諸苦故而來至此。苦若斷時然後當與一切眾生而作伴侶。我於即時諸苦未離。云何而得為汝作侶。車匿又白。太子生來長於深宮。身體手足皆悉柔軟。眠臥床褥無不細滑。如何一旦履藉荊棘瓦礫泥土止宿樹下。太子答言。誠如汝語。設我住宮。乃得免此形荊棘之患。老病死苦會當見侵。車匿既聞太子此語。悲泣垂淚默然而住。于時太子即就車匿取七寶劍而師子吼。過去諸佛為成就阿耨多羅三藐三菩提故。捨棄飾好剃除鬚髮。我今亦當依諸佛法。作此言已便脫寶冠髻中明珠。以與車匿而語之曰。以此寶冠及以明珠。致王足下。汝可為我上白大王。我今不為生天樂故。亦復非不孝順父母。亦無忿恨瞋恚之心。但以畏彼生老病死。為除斷故來至此耳。汝應助我隨喜欣慶。勿於吉祥更生悲愁。父王若謂我今出家未是時者。汝以我語上啟大王。老病死至豈有定時。人雖少壯焉得免此。父王若復而責我言。本要有子當聽出家。今未有子云何而去。及出宮時不啟聞者。汝可為我具啟父王。耶輸陀羅久已有娠。王自聞之昔勅如此非為專輒。往古有諸轉輪聖王厭國位者。入於山林出家求道。無有中塗還受五欲。我今出家亦復如是。未成菩提終不還宮。內外眷屬皆當於我有恩愛情。可以汝辯為解釋之。勿使於我橫生憂惱。太子又復脫身瓔珞。以授車匿而語之言。汝可為我持此瓔珞。奉摩訶波闍波提道。我今為斷諸苦本故。出宮城求滿大願。勿復於我反更生苦。又脫身上餘莊嚴具。以與耶輸陀羅亦復語言。人生於世愛別離苦。我今為欲斷此諸苦。出家學道勿以我故恒生愁憂。并諸親屬皆亦如是。爾時車匿聞此語已。倍增悲絕不忍違於太子勅令。即便長跪。受取寶冠明珠瓔珞及嚴飾具。垂淚而言。我聞太子如此志願舉身顫掉。設令有人心如木石。聞此語者亦當悲感。況我生來奉侍太子。聞此誓言而不感絕。唯願太子捨於此志。勿令父王及摩訶波闍波提。耶輸陀羅并餘親屬。生大悲苦。若使決定不迴此意。勿於是處而復棄我。我今歸依太子足下。終不見有違離去理。設當還宮王必責我。云何獨委太子而歸。欲令何言上答大王。太子答言。汝今不應作如是語。世皆離別豈常集聚。我生七日而母命終。母子尚有死生之別。而況餘人。汝勿於我偏生戀慕。可與犍陟俱還宮也。如是再勅猶不肯去。爾時太子便以利劍自剃鬚髮。即發願言。今落鬚髮願與一切。斷除煩惱及以習障。釋提桓因接髮而去。虛空諸天燒香散華。異口同音讚言。善哉善哉。大善權經云。菩薩自剃頭鬢。諸天龍神無能見頂。況能除髮。菩薩念白淨王當起恨意。誰剃子首故自剃之。王乃默然是為方便。 > At that time, the prince next arrived at the ascetic hermitage of the ṛṣi Bhārgava. Seeing this park and forest, quiet and free from any clamour, the prince felt joy in his heart, and his faculties were pleased and gladdened. He then dismounted from his horse, stroked its back, and said: "The difficult task you have now accomplished." He also said to Chandaka: "The horse ran swiftly like the king of garuḍas; you followed constantly without leaving my side. In the world there are those who have a good heart yet their bodies do not follow, or who exert bodily strength yet their hearts do not match it. Now both your heart and body have in no way failed me. Furthermore, people of the world vie to serve and wait upon those who are wealthy and noble; yet now that I have abandoned the kingdom and come to this forest, you alone have been able to follow me, which is exceedingly rare. Since I have now reached a quiet and secluded place, you may return to the palace together with Kaṇṭhaka." When Chandaka heard these words, he wept and wailed, swooning and collapsing to the ground, overcome with grief. Thereupon Kaṇṭhaka, hearing that he was being dismissed, bent his knees, licked the prince's feet, and his tears fell like rain. Chandaka answered, saying: "How can I bear to hear such words from the prince? In the palace I disobeyed the Great King's order and hitched Kaṇṭhaka for the prince on my own accord, bringing us here today. Because they have lost the prince, the father king and Mahāprajāpatī will surely be filled with worry and distress; inside and outside the palace there will surely be great commotion. Moreover, this place has many perils and hardships; fierce beasts and venomous serpents crisscross the paths. How could I now abandon the prince and return to the palace alone?" The prince replied to Chandaka: "The way of the world is to be born alone and die alone; how could there be companions? Furthermore, there are the sufferings of birth, old age, sickness, and death; how could I make companions of these? It is in order to sever all suffering that I have come here. When suffering is severed, only then will I be a companion to all sentient beings. For now, I have not yet freed myself from all sufferings; how could I be a companion to you?" Chandaka again said: "Since birth, the prince has grown up in the inner palace; his body, hands, and feet are all delicate and soft, and the couches and cushions he slept upon were all fine and smooth. How can you now suddenly tread upon thorns, rubble, and mud, and lodge beneath trees?" The prince replied: "It is truly as you say. Even if I stayed in the palace, though I might avoid the bodily trouble of these thorns, the suffering of old age, sickness, and death would surely afflict me in the end." Having heard these words from the prince, Chandaka wept, shed tears, and fell silent. Then the prince took the seven-jewelled sword from Chandaka and made a lion's roar: "In order to accomplish anuttarā samyaksambodhi, the past Buddhas discarded ornaments and shaved off their hair and beards; I too will now follow the Dharma of the Buddhas." Having spoken these words, he took off his jewelled crown and the bright pearl from his topknot, handed them to Chandaka, and said to him: "Take this jewelled crown and bright pearl, and place them at the feet of the king. On my behalf, please report to the Great King: 'I do not do this for the sake of heavenly bliss, nor am I unfilial to my parents, nor do I harbour any anger or resentment in my heart. It is solely because I fear birth, old age, sickness, and death, and have come here to eradicate and sever them. You should assist me by rejoicing with gladness; do not turn an auspicious event into sadness and grief.' If the father king says that my leaving home is untimely, report to the Great King in my words: 'When old age, sickness, and death arrive, how could they have a fixed time? Though one may be young and vigorous, how can one escape them?' If the father king should further reprove me, saying, 'The original agreement was that when you had a son you would be allowed to leave home; now you have no son, so why have you gone? Moreover, why did you not inform me when leaving the palace?', report fully to the father king on my behalf: 'Yaśodharā has long been pregnant. The king himself heard this and formerly gave such an order, so this was not done arbitrarily.' In ancient times, there were wheel-turning sage kings who grew weary of royal station, entered the mountains and forests, and left home to seek the path; none returned midway to indulge in the five desires. My leaving home now is also like this: until I attain bodhi, I will never return to the palace. Relatives within and without all harbour feelings of love and attachment toward me; using your eloquence, explain this to them, so that they do not senselessly foster distress and grief on my account." The prince also took off his bodily necklace, handed it to Chandaka, and said to him: "Hold this necklace on my behalf and present it to Mahāprajāpatī, saying: 'In order to sever the root of all suffering, I have left the palace walls to seek the fulfillment of the great vow; do not, on the contrary, produce further suffering on my account.'" He also took off the rest of his bodily ornaments, gave them for Yaśodharā, and likewise said: "To be born into the world is to suffer separation from loved ones. In order to sever these sufferings, I have left home to train in the path; do not constantly harbour grief and distress on my account." And he said the same for all his other relatives. At that time Chandaka, having heard these words, was redoubled in his heartbreaking sorrow, yet could not bear to disobey the prince's instructions. He immediately knelt on both knees, received the jewelled crown, the bright pearl, the necklace, and the ornaments, and said with falling tears: "Hearing these vows of the prince, my whole body trembles. Even if a person had a heart like wood or stone, hearing these words they would surely be moved to grief; how much more so for me, who have served the prince since birth—how could I hear these vows and not be overwhelmed by sorrow? My only wish is that the prince abandon this resolve, so as not to cause the father king, Mahāprajāpatī, Yaśodharā, and all other relatives to feel great grief and suffering. If it is certain that your mind cannot be turned back, do not abandon me here as well. I now take refuge at the prince's feet, and see no reason whatsoever to leave and part from you. If I return to the palace, the king will surely reprove me: 'Why did you leave the prince all alone and return?' With what words would you have me answer the Great King?" The prince replied: "You should not speak such words now. Everything in the world must part; how could there be permanent gathering? Seven days after I was born, my mother died; even between mother and child there is separation by death and birth, so how much more for others? Do not harbour special attachment toward me; you may return to the palace together with Kaṇṭhaka." Though ordered a second time in this way, Chandaka was still unwilling to go. Thereupon the prince took the sharp sword and shaved off his hair and beard himself, making this vow: "Now that I cut off my hair and beard, I vow together with all beings to sever and eradicate defilements as well as habitual obstacles." Śakra Devānām Indra caught the hair and departed. The devas in the sky burned incense and scattered flowers, praising with one voice: "Excellent! Excellent!" The Scripture on Great Skillful Means states: "The bodhisattva shaved his own head and temples. None of the devas, nāgas, or spirits could see his crown, how much less could they remove his hair? The bodhisattva thought that King Śuddhodana would harbour resentment and ask, 'Who shaved my son's head?' Therefore he shaved it himself; only then was the king silent. This was his skillful means." > — English (machine translation) (machine translation) - [Previous: 1.406](https://indike.org/pramana/in.bauddha.taisho.2040.1.406) - [Next: 1.408](https://indike.org/pramana/in.bauddha.taisho.2040.1.408) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2040.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.1.407) — English, machine translation ## Linked texts (1) - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.2.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.1.407](https://indike.org/pramana/in.bauddha.taisho.2040.1.407) · Pramāṇa