[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) › 1.419 # 釋迦譜 1.419 釋迦譜 1.419 - **Language:** Classical Chinese ### [1.419](https://indike.org/pramana/in.bauddha.taisho.2040.1.419) 爾時太子往彼阿羅邏迦蘭仙人住處。度於恒河。路由王舍城。既入城已。諸人民眾。見太子顏貌相好殊特。歡喜愛敬。舉國皆悉奔馳瞻視。如是諠譁徹頻婆娑羅王。王便驚問此是何聲。諸臣答言。白淨王太子名薩婆悉達。昔諸相師記其應得轉輪王位王四天下。又復記其若出家者。必當成就一切種智。其人今者來入此城。外諸人民馳競來看。以是之故所以諠鬧。時頻婆娑羅王既聞此語。心大歡喜踊躍遍身。即勅一人。往令伺察太子所在。使者受勅尋求太子。見在般荼婆山。於一石上端坐思惟。時使即歸具白大王。王便嚴駕。與諸臣民詣太子所。至般荼婆山。遙見太子相好光明踰於日月。即便下馬。除去儀飾及諸侍衛。前坐問訊太子。四大悉調和不。我見太子心甚歡喜。然有一悲。太子本是日之種姓。累世相承為轉輪王。太子今者轉輪王相皆悉具足。云何捨之來入深山。踐藉沙土遠至此也。我見是故所以悲耳。太子若以父王今在。故欲不取聖王位者。當以我國分半治之。若謂為少。我當捨國盡以相奉。臣事太子。若復不取我此國者。當給四兵可自攻伐取他國也。太子所欲甚不相違。爾時太子聞頻婆娑羅王說此語已。深感其意即答王言。王之種族本是明月。性自高涼不為鄙事。所為所作無不清勝。今發是言未足為奇。然我觀王中情貌至倍於前後。王今便可於身命財修三堅法。亦不應以不堅之法勸獎餘人。我今既捨轉輪王位。亦復何緣應取王國。王以善心捨國與我。猶尚不取。何緣以兵伐取他國。我今所以辭別父母剃除鬚髮捨於國者。為斷生老病死苦故。非為求於五欲樂也。世間五欲如大火聚。燒諸眾生不能自出。云何勸我貪著之也。我今所以來至此者。有二仙人阿羅邏迦蘭。是求解脫最上道師。欲往彼處求解脫道。不宜久停在於此也。我既違王初始之言。亦懷喜心哉。勿致嫌恨。王今當以正法治國。勿枉人民。作此言已。太子即起而與王別。時頻婆娑羅王見太子去。深大惆悵。合掌流淚而作是言。初見太子心大踊躍。太子既去倍生悲苦。汝今為於大解脫故。而欲去者不敢相留。唯願太子所期速果。若道成者願先見度。太子於是辭別而去。時王奉送。次於路側極目觀矚不見乃還。瑞應本起云。太子自去踰越名山。經摩竭國界。瓶沙王因出遊獵。遙見太子行山澤中。即與諸耆宿大臣俱追見之。王曰。太子生多奇異形相炳著。當君四天下為轉輪王。四海顒顒冀神寶至。何棄天位自放山藪。必有異見願聞其志。太子答曰。以吾所見天地人物。出生有死劇苦有三。老病死痛不可得離。計身為苦器憂畏無量。若在尊寵則有憍泆貪求快意天下被患。此吾所厭。故欲入山以修其志。諸耆宿曰。夫老病死。自世之常何獨預憂。乃棄美號隱遁潛居。以勞其形不亦難乎。太子答曰。如諸君言不當預憂。使吾為王老到病至。若當死時。寧有代吾受此厄者。不如無有代乎可勿憂。天下有慈父孝子。愛徹骨髓。至病死時不得相代。若此偽身苦至之日。雖居高位六親在側如為盲人設燭。何益於無目者乎。吾觀眾行。一切無常皆化非真。樂少苦多身非己有。世間虛無難得久居。物生有死。事成有敗。安則有危。得則有亡。萬物紛擾皆當歸空。精神無形躁濁不明。行致死生之厄。非直一受而已。但為貪愛蔽在癡網。沒生死河莫之能覺。故吾欲一心思四空淨。度色滅恚斷求念空。無所適莫。是將返其源而歸其本。始出其根。如我願得乃可大安。瓶沙王喜曰。善哉善哉。菩薩志妙。世間難有。必得佛道。願先度我。太子默然而逝。當度尼連禪河。天為止流令水暫乾。度河行數十里。有二梵志。各與弟子索居溪邊。過問其道。自稱言。吾事梵天。奉於日月。日修火祠唯水是淨。菩薩答曰。是生死法非真道也。何以故。水不常滿。火不久熱。日出則移。月滿則虧。道在清虛水焉能令心清淨。傷之而去。 > At that time, the prince went to the dwelling place of the ṛṣi Ārāḍa Kālāma. Crossing the Ganges River, his route passed through the city of Rājagṛha. Once he had entered the city, the multitudes of people saw the prince's countenance and marks of excellence were extraordinary, and they rejoiced, loved, and revered him. The entire kingdom rushed about to gaze upon him. Such clamour reached King Bimbisāra. The king was startled and asked, "What sound is this?" The ministers replied, "King Śuddhodana's crown prince is named Sarvārthasiddha. In the past, the physiognomists predicted that he should attain the status of a wheel-turning king and rule over the four continents. They further predicted that if he left home, he would surely achieve the knowledge of all modes. This man has now come into this city, and the populace outside have rushed out, competing to see him. It is for this reason that there is such clamour." When King Bimbisāra heard these words, his heart rejoiced greatly and he leapt with joy throughout his body. He immediately ordered a man to go and observe where the prince was. Having received the order, the messenger searched for the prince and saw him on Mount Pāṇḍava, sitting upright upon a boulder and meditating. The messenger then returned and reported everything to the great king. The king then prepared his carriage and went with his ministers and common people to the prince's place. Arriving at Mount Pāṇḍava, he saw from afar the prince's marks of excellence and radiant light surpassing the sun and moon. He immediately dismounted his horse, set aside his ceremonial ornaments and his retinue, and went forward, sat down, and inquired of the prince: "Are the four great elements fully harmonious? Seeing the prince, my heart is exceedingly joyful, yet I have one sorrow. The prince originally belongs to the Solar lineage, inheriting for successive generations the rank of wheel-turning king. The prince now possesses all the marks of a wheel-turning king in full. Why abandon them to enter the deep mountains, treading upon sand and earth, coming this far? Seeing this, I am therefore sorrowful. If the prince, because his father the king is still alive, therefore does not wish to take the holy king's throne, I shall divide my kingdom in half for you to govern. If you consider that too little, I shall renounce the kingdom and offer it entirely to you, serving as a subject to the prince. If you still do not take this kingdom of mine, I shall provide the fourfold army so that you may yourself attack and conquer other kingdoms. Whatever the prince desires shall not be opposed at all." At that time, when the prince heard King Bimbisāra speak these words, he was deeply moved by his intention, and immediately replied to the king: "The king's clan was originally the Bright Moon; by nature it is noble and cool, never doing base deeds. In everything you do and make, none is not pure and superior. Now giving voice to these words is not yet surprising. However, I observe that the sincerity of the king's inner feelings and countenance is doubled compared to before. The king may now cultivate the three firm dharmas regarding body, life, and wealth; nor should you encourage others with unfirm dharmas. Now that I have already renounced the status of a wheel-turning king, for what reason should I take up a kingdom? When the king, out of good intention, offers to renounce his kingdom to give it to me, I still do not take it; for what reason would I use an army to attack and conquer other kingdoms? The reason I have now parted from my parents, shaved off my beard and hair, and abandoned the kingdom is to cut off the suffering of birth, old age, sickness, and death; it is not to seek the pleasures of the five desires. The five desires of the world are like a great mass of fire, burning sentient beings so that they cannot escape on their own. Why do you urge me to crave and cling to them? The reason I have now come to this place is that there are two ṛṣis, Ārāḍa and Kālāma, who are supreme teachers seeking liberation. I wish to go to that place to seek the path of liberation; it is not suitable to stay long here. Since I have gone against the king's initial words, may you also harbour joy and not give rise to resentment. The king should now govern the country with the true Dharma and not wrong the people." Having said these words, the prince immediately arose and took leave of the king. At that time, seeing the prince leave, King Bimbisāra was deeply melancholic. He joined his palms, shed tears, and said these words: "When I first saw the prince, my heart leapt with great joy; now that the prince is departing, sorrow and suffering arise twofold. Since you now wish to depart for the sake of great liberation, I dare not detain you. I only wish that what the prince aims for will bear fruit quickly. If you accomplish the Way, may you cross me over first." The prince then took leave and departed. At that time, the king saw him off; stopping at the side of the road, he gazed as far as his eyes could see, and returned only when he was no longer visible. The Ruiying benqi jing says: The prince departed on his own, crossing over renowned mountains and passing through the borders of the kingdom of Magadha. King Bimbisāra, having gone out on a hunt, saw the prince from afar walking among the mountains and marshes. He immediately pursued and saw him together with various elders and ministers. The king said, "The prince had many extraordinary wonders at birth, and his physical marks are brightly prominent. You ought to rule the four continents as a wheel-turning king. The four seas look up with longing, hoping for the arrival of the divine jewels. Why abandon the celestial throne to wander freely among mountains and thickets? There must be an uncommon view; I wish to hear your aspiration." The prince replied, "According to what I see of heaven, earth, people, and things, they are born and have death, and of severe sufferings there are three: the pains of old age, sickness, and death cannot be escaped. Considering the body as a vessel of suffering, worries and fears are immeasurable. If one abides in high honour and favour, there will be arrogance, licentiousness, craving, and seeking after pleasure, and all under heaven will suffer misfortune. This is what I loathe; therefore I wish to enter the mountains to cultivate my aspiration." The elders said, "Now, old age, sickness, and death are the ordinary course of the world; why worry about them in advance alone? To abandon fine titles and live in seclusion and concealment, wearying your body—is that not also difficult?" The prince replied, "It is as you gentlemen say: one should not worry in advance. Suppose I become king, and old age arrives and sickness comes; when I am to die, will anyone undergo this distress in my place? Since there is no one to take my place, can one not worry? In the world there are loving fathers and filial sons whose love penetrates to their bone marrow; yet when it comes to sickness and death, they cannot take each other's place. If this false body suffers the day of misery, though one resides in high position with the six relations at one's side, it is like setting up a candle for a blind person: what benefit is it to one without eyes? I observe all conditioned activities: all are impermanent, all are illusory and not real, with little joy and much suffering; the body is not one's own. The world is empty and vain, difficult to abide in for long. Things born must die; matters accomplished must fail. Security has danger; gain has loss. The ten thousand things are turbulent and all shall return to emptiness. The conscious spirit is formless, restless, turbid, and unillumined; its actions bring about the distress of death and rebirth, not merely undergoing it once. They are only obscured by craving and love in the net of delusion, submerged in the river of birth and death, without anyone able to awaken to it. Therefore, I wish with one mind to contemplate the purity of the four emptinesses, cross over form, extinguish anger, cut off seeking, and contemplate emptiness, having neither bias nor preference. This will return to its source and revert to its origin, first emerging from its root. If I obtain what I wish, only then can there be great peace." King Bimbisāra rejoiced and said, "Excellent, excellent! The bodhisattva's aspiration is wondrous, rare in the world. You will surely attain the Buddha Way; may you cross me over first." The prince remained silent and departed. When he was to cross the Nairañjanā River, the devas stopped the current for him, causing the water to dry up briefly. Crossing the river and travelling for several tens of li, there were two brahmins, each living secluded by a stream with disciples. Passing by, he asked about their path. They claimed: "We serve Brahmā and revere the sun and moon; daily we cultivate the fire sacrifice, and only water is pure." The bodhisattva replied, "These are dharmas of birth and death, not the true Way. Why is this? Water is not always full, fire is not long hot, the sun shifts once it rises, and the moon wanes once it is full. The Way resides in purity and emptiness; how could water purify the mind?" Pitying them, he departed. > — English (machine translation) (machine translation) - [Previous: 1.418](https://indike.org/pramana/in.bauddha.taisho.2040.1.418) - [Next: 1.420](https://indike.org/pramana/in.bauddha.taisho.2040.1.420) - [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.1.419) — English, machine translation ## Linked texts (4) - [普曜經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lalitavistara*zh-dharmaraksa.4.35) — Classical Chinese - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.3.9) — Classical Chinese - [修行本起經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.nidana.caryanidanasutra*zh-zhudali.2.27) — Classical Chinese - [太子瑞應本起經](https://indike.org/pramana/in.bauddha.taisho.185.1.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.1.419](https://indike.org/pramana/in.bauddha.taisho.2040.1.419) · Pramāṇa