[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) › 1.408 # 釋迦譜 1.408 釋迦譜 1.408 - **Language:** Classical Chinese ### [1.408](https://indike.org/pramana/in.bauddha.taisho.2040.1.408) 爾時太子剃鬚髮已自見其身。所著之衣猶是七寶即心念言。過去諸佛出家之法。所著衣服不當如此。時淨居天於太子前。化作獵師身服袈裟。太子既見心大歡喜而語之言。汝所著衣是寂靜服。往昔諸佛之標式也。云何著此而為罪行。獵者答言。我著袈裟以誘群鹿。鹿見袈裟皆來近我。我得殺之。太子又言。若如汝說。著此袈裟。但欲為殺諸鹿故耳。非求解脫而著之也。我今持此七寶之衣與汝貿易。吾服此衣為欲攝救一切眾生斷其煩惱。獵者答言。善哉如告。即脫寶衣而與獵者。自被袈裟。依過去諸佛所服之法。時淨居天還復梵身。上昇虛空歸其所止。于時空中有異光明。車匿見此心生奇特。歎未曾有。今此瑞應非為小緣。車匿既見太子剃除鬚髮身著法服。定知太子必不可迴。悶絕於地倍增懊惱。爾時太子而語之言。汝今宜應捨此悲愁。便還宮城具宣我意。太子於是即徐前行。車匿歔欷頭面作禮。乃至遠望不見太子。然後方起舉身顫掉不能自勝。顧看犍陟及莊嚴具。嗚咽悲哽涕泗交流。即牽犍陟。執持寶冠嚴身之具。車匿號咷犍陟悲鳴。緣路而還。爾時太子即便前至跋伽仙人所住之處。時彼林中有諸鳥獸。既見太子皆悉矚目。端住不瞬。跋伽仙人遙見太子。而自念言。此是何神為日月天。為帝釋也。便與眷屬來迎太子。深生敬重而作是言。善來仁者。太子既見諸仙人眾。心意柔軟威儀詳序。太子即便前其住處。諸仙人等無復威光。皆悉同來請太子坐。太子坐已觀察彼諸仙人之行。或有以草而為衣者。或以樹皮樹葉以為服者。或有唯食草木華果。或有一日一食。或二日一食。或三日一食。如是行於自餓之法。或事水火。或奉日月。或翹一脚。或臥塵土。或有臥於荊棘之上。或有臥於水火之側。太子既見如此苦行。即便問於跋伽仙人。汝等今者行此苦行。甚為奇特。皆欲求於何等果報。仙人答言。修此苦行為欲生天太子又問。諸天雖樂福盡則窮。輪迴六道終為苦聚。汝等云何。修諸苦因以求苦報。太子即便心自歎言。商人為寶故入大海。王為國土興師相伐。今諸仙人。為生天故修此苦行。作是歎已默然而住。跋伽仙人即問太子。仁者何意。默然不言。我等所行非真正也。太子答言。汝等所行非不至苦。然求果報終不離苦。太子與仙人說此議論。言語往復乃至日暮太子即便停彼一宿。既至明旦復更思惟。此諸仙人雖修苦行。皆非解脫真正之道。我今不應止住於此。即與仙人辭別欲去。時諸仙人白太子言。仁者來此我皆歡喜。令我人眾威德增盛。今者何故而忽欲去。為是我等失於威儀。為此眾中相犯觸也。以何因緣不住於此。太子答言。非是汝等有如是失。賓主之儀亦無所少。但汝所修增長苦因。我今學道為斷苦本。以此因緣是故去耳。諸仙人眾自共議言。其所修道極為廣大。云何我等而得留之。 > At that time, after the prince shaved his hair and beard, he looked at his body and saw that the garments he wore were still of the seven jewels. He then thought to himself: "In the practice of leaving home of the past Buddhas, the garments worn should not be like this." At that time, a deva of the Śuddhāvāsa transformed into a hunter before the prince, wearing a kāṣāya robe on his body. When the prince saw him, his heart was filled with great joy, and he said to him: "The garment you wear is a robe of serenity, the hallmark of the Buddhas of the past. Why do you wear this and commit sinful acts?" The hunter replied: "I wear the kāṣāya to lure herds of deer. When the deer see the kāṣāya, they all approach me, and I am able to kill them." The prince said again: "If it is as you say, you wear this kāṣāya only to kill the deer, not out of a desire to seek liberation. I will now trade this seven-jewelled garment with you; I will wear this robe in order to gather and rescue all sentient beings and sever their defilements." The hunter replied: "Very well, as you say." The prince then took off his jewelled garment and gave it to the hunter, putting on the kāṣāya himself, in accordance with the way the past Buddhas wore their robes. Then the Śuddhāvāsa deva returned to his Brahmā form, ascended into the sky, and returned to his dwelling. At that time there was an unusual radiance in the sky. Seeing this, Chandaka felt it was miraculous and marveled at this unprecedented event: "This auspicious omen is no minor cause!" When Chandaka saw that the prince had shaved his hair and beard and donned the Dharma robes, he knew for certain that the prince could not be turned back, and he collapsed to the ground in a swoon, his distress redoubled. At that time the prince said to him: "You should now cast aside this grief and sorrow, return to the palace city, and fully proclaim my intentions." The prince then slowly walked forward. Chandaka sobbed, bowed his head to the ground in homage, and only when he could no longer see the prince in the distance did he rise, his whole body trembling and unable to steady himself. Looking back at Kaṇṭhaka and the ornaments, sobbing, choking with grief, tears and mucus streaming down, he led Kaṇṭhaka, took hold of the jewelled crown and bodily ornaments, and while Chandaka wailed aloud and Kaṇṭhaka neighed mournfully, they returned along the road. At that time, the prince proceeded forward to the dwelling place of the ṛṣi Bhārgava. The birds and beasts in that forest, upon seeing the prince, all fixed their eyes on him, standing upright without blinking. The ṛṣi Bhārgava saw the prince from afar and thought to himself: "What deity is this? Is he the deva of the sun or moon? Or is he Śakra?" Thereupon, together with his disciples, he went to welcome the prince, felt deep reverence, and said: "Welcome, virtuous one!" When the prince saw the assembly of ṛṣis, his mind was gentle, and his deportment was composed and dignified. As the prince advanced to their dwelling place, the radiance of the ṛṣis faded away, and they all invited the prince together to sit down. After sitting, the prince observed the practices of those ṛṣis: some wore grass as clothing; some wore tree bark or tree leaves as robes; some ate only grass, wood, flowers, and fruit; some ate one meal a day, or one meal every two days, or one meal every three days, thus practicing the method of self-starvation; some worshipped water or fire; some revered the sun or moon; some stood on one leg; some lay in dust and dirt; some lay upon thorns; and some lay beside water or fire. Having seen such ascetic practices, the prince asked the ṛṣi Bhārgava: "You are now performing these ascetic practices, which are exceedingly extraordinary. What kind of retribution do you seek?" The ṛṣi replied: "We cultivate these ascetic practices wishing to be born in heaven." The prince asked again: "Though the heavens are joyful, when merit is exhausted, one falls into destitution; revolving in the six realms of rebirth, it ultimately remains a heap of suffering. Why do you cultivate causes of suffering to seek a retribution of suffering?" The prince then sighed in his heart: "Merchants enter the great sea for the sake of jewels; kings raise armies to wage war on each other for the sake of territory; now these ṛṣis cultivate these ascetic practices for the sake of being born in heaven!" Having sighed thus, he remained silent. The ṛṣi Bhārgava then asked the prince: "Why is the virtuous one silent and not speaking? Is what we practice not genuine?" The prince replied: "What you practice is not without extreme suffering; yet the retribution you seek ultimately does not depart from suffering." The prince engaged in this debate with the ṛṣis, exchanging words back and forth until dusk, and the prince then stayed there for one night. When the next morning arrived, he reflected again: "Although these ṛṣis cultivate ascetic practices, none of these is the true and genuine path to liberation; I should not stay here." He then bade farewell to the ṛṣis, wishing to depart. At that time, the ṛṣis said to the prince: "When the virtuous one came here, we all rejoiced, and our assembly's prestige and virtue increased. Why do you now suddenly wish to depart? Is it because our deportment was flawed, or because someone in this assembly offended you? For what reason will you not stay here?" The prince replied: "It is not that you have committed such faults, nor was there any lack in the etiquette between host and guest. But what you cultivate only increases the causes of suffering, whereas I now train in the path to sever the root of suffering. It is for this reason that I depart." The assembly of ṛṣis conferred among themselves, saying: "The path he cultivates is exceedingly vast and great; how could we detain him?" > — English (machine translation) (machine translation) - [Previous: 1.407](https://indike.org/pramana/in.bauddha.taisho.2040.1.407) - [Next: 1.409](https://indike.org/pramana/in.bauddha.taisho.2040.1.409) - [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.1.408) — English, machine translation ## Linked texts (1) - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.2.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.1.408](https://indike.org/pramana/in.bauddha.taisho.2040.1.408) · Pramāṇa