釋迦譜 1.468

1.468

爾時世尊。即復前往波羅柰國。至憍陳如摩訶那摩跋波阿捨婆闍跋陀羅闍所止住處。時彼五人遙見佛來。共相謂言。沙門瞿曇棄捨苦行而還。退受飲食之樂。無復道心。今既來此。我等不須起迎之也。亦勿作禮敬。問所須為敷坐處。若欲坐者自隨其意。作此語竟而各默然。爾時世尊既來至已。五人不覺各從座起。禮拜奉迎互為執事。或復有為持衣鉢者。或有取水供盥漱者。或復有為澡洗脚者。各違本誓。猶故稱佛以為瞿曇。爾時世尊語憍陳如言。汝等共約見我不起。今者何故。違先所誓而即驚起。為我執事。時彼五人聞佛此言。深生慚愧即前白言。瞿曇行道得無疲倦。爾時世尊語五人言。汝等云何於無上尊。而以高情稱喚姓也。我心如空。於諸毀譽無所分別。但汝憍慢自招惡報。譬如有子稱父母名。於世儀中猶尚不可。況我今是一切父母。時彼五人。又聞此語倍生慚愧。而白佛言。我等愚癡無有慧識。不知今者已成正覺。所以者何。往見如來。日食麻米苦行六年。而今還受飲食之樂。我以是故謂不得道。爾時世尊語憍陳如言。汝等莫以小智輕量。我道成與不成。何以故。形在苦者心則惱亂。身在樂者情則樂著。是以苦樂兩非道因。譬如鑽火澆之以水。則必無有破暗之照。鑽智慧火亦復如是。有苦樂水慧光不生。以不生故。不能滅於生死黑障。今者若能棄捨苦樂。行於中道心則寂定。堪能修彼八正聖道。離於生老病死之患。我已隨順中道之行。得成阿耨多羅三藐三菩提。時彼五人。既聞如來如此之言。心大歡喜踊躍無量。瞻仰尊顏目不暫捨。爾時世尊觀五人根。堪任受道。而語之言。憍陳如。汝等當觀五盛陰苦。生苦老苦病苦死苦。愛別離苦怨憎會苦。所求不得苦。失榮樂苦。憍陳如。有形無形。無足一足二足四足多足。一切眾生。無不悉有如此苦者。譬如以灰覆於火上。若遇乾草還復燒然。如是諸苦由我為本。若有眾生起微我相。還復更受如此之苦。貪欲瞋恚及以愚癡。皆悉緣我根本而生。又此三毒是諸苦因。猶如種子能生於芽。眾生以是輪迴三有。若滅我想及貪瞋癡。諸苦亦皆從此而斷。莫不悉由彼八正道。如人以水澆於盛火。一切眾生。不知諸苦之根本者。皆悉輪迴在於生死。憍陳如。苦應知。集當斷。滅應證。道當修。憍陳如。我已知苦。已斷集。已證滅。已修道。故得阿耨多羅三藐三菩提。是故汝今應當知苦斷集證滅修道。若人不知四聖諦者。當知是人不得解脫。四聖諦者是真是實。苦實是苦。集實是集。滅實是滅。道實是道。憍陳如。汝等解未。憍陳如言。解已世尊。知已世尊。以於四諦得解知故。故名阿若憍陳如。當三轉四諦十二行法輪時。阿若憍陳如於諸法中。遠塵離垢得法眼淨。時虛空中。八萬那由他諸天。亦離塵垢得法眼淨。

At that time, the World-Honoured One proceeded directly to the country of Vārāṇasī, arriving at the dwelling place of Kauṇḍinya, Mahānāman, Vāṣpa, Aśvajit, and Bhadrika. When the five saw the Buddha approaching from afar, they said to one another, "The śramaṇa Gautama abandoned ascetic practices and returned, lapsing into the enjoyment of food and drink, no longer possessing the mind for the Path. Now that he has come here, we must not rise to welcome him, nor should we pay him homage, ask after his needs, or prepare a seat for him. If he wishes to sit, he may follow his own inclination." Having said this, they each fell silent. At that time, once the World-Honoured One had arrived, the five men spontaneously rose from their seats without realizing it, bowed in homage, welcomed him, and performed services for him one after another. Some held his robes and bowl, some brought water to provide for his washing and rinsing, and others washed his feet. Each breached their original vow, yet they still addressed the Buddha as Gautama. At that time, the World-Honoured One said to Kauṇḍinya, "You agreed among yourselves not to rise upon seeing me. For what reason now have you breached your prior vow, startled into rising to perform services for me?" When the five men heard these words of the Buddha, they felt profound shame and immediately stepped forward to say, "Gautama, in practicing the Path, have you not become fatigued?" At that time, the World-Honoured One said to the five men, "How can you, regarding the Unsurpassed Honoured One, address me by surname with arrogant sentiments? My mind is like empty space, making no discrimination between praise and blame; yet your arrogance will bring upon yourselves an evil retribution. For example, if a child addresses their parents by their personal names, even in worldly etiquette it is impermissible—how much less so since I am now the parent of all!" When the five men heard these words, their shame doubled, and they said to the Buddha, "We were foolish and lacked wise understanding, not knowing that you have now attained correct awakening. Why is this? Formerly, we saw the Tathāgata eat only hemp and rice, practicing austerities for six years, yet now you have returned to the enjoyment of food and drink. It was for this reason that we thought you had not attained the Path." At that time, the World-Honoured One said to Kauṇḍinya, "Do not, with slight wisdom, lightly evaluate whether my Path is achieved or not. Why is this? If the body is in suffering, the mind is disturbed; if the body is in pleasure, the feelings become attached to pleasure. Therefore, both suffering and pleasure are not the causes of the Path. For example, if one drills for fire but pours water upon it, there will surely be no illumination to dispel the darkness. Drilling the fire of wisdom is also like this: when the water of suffering and pleasure is present, the light of wisdom does not arise. Because it does not arise, it cannot extinguish the dark obstruction of birth and death. Now, if one can abandon both suffering and pleasure and practice the Middle Way, the mind will become tranquil and concentrated, able to cultivate the eightfold noble path and become free from the afflictions of birth, old age, sickness, and death. I have conformed to the practice of the Middle Way and attained anuttarā-samyak-saṃbodhi." When the five men heard these words of the Tathāgata, their minds rejoiced greatly, leaping with boundless joy, and they gazed up at the Honoured One's countenance without looking away for an instant. At that time, the World-Honoured One observed that the capacities of the five men were fit to receive the Path, and he said to them: "Kauṇḍinya, you should contemplate the suffering of the five clinging-aggregates: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from what is loved, the suffering of association with what is hated, the suffering of not getting what is sought, and the suffering of the loss of prosperity and pleasure. Kauṇḍinya, among all sentient beings—those with form and those without form, those without feet, with one foot, two feet, four feet, or many feet—there are none who do not have such suffering. For example, it is like covering fire with ashes: if it encounters dry grass, it burns again. In this way, all suffering has the self as its root. If a sentient being gives rise to the slightest notion of self, they will again undergo such suffering. Greed, hatred, and ignorance all arise based on the self as their root. Furthermore, these three poisons are the causes of all suffering, just as a seed can sprout. Sentient beings because of this transmigrate through the three realms of existence. If the notion of self and greed, hatred, and ignorance are extinguished, all suffering will also be severed from this. There are none that do not proceed entirely from that eightfold noble path, just as when a person pours water over a blazing fire. All sentient beings who do not know the root of all suffering transmigrate in birth and death. Kauṇḍinya, suffering should be known; the origin should be severed; cessation should be realized; the path should be cultivated. Kauṇḍinya, I have already known suffering, already severed the origin, already realized cessation, and already cultivated the path; therefore, I have attained anuttarā-samyak-saṃbodhi. For this reason, you now should know suffering, sever the origin, realize cessation, and cultivate the path. If someone does not know the four noble truths, know that this person does not attain liberation. The four noble truths are real and true: suffering is truly suffering, the origin is truly the origin, cessation is truly cessation, and the path is truly the path. Kauṇḍinya, do you understand yet?" Kauṇḍinya said, "I have understood, World-Honoured One; I have known, World-Honoured One." Because he attained understanding and knowledge of the four truths, he was named Ājñātakauṇḍinya. When the wheel of Dharma of the four truths and twelve aspects was turned three times, Ājñātakauṇḍinya, with regard to all phenomena, left dust and defilement behind and attained the pure Dharma-eye. At that time in the open sky, eighty thousand nayutas of devas also left dust and defilement behind and attained the pure Dharma-eye.