大唐西域記 7.18

7.18

伽藍西南二三里，有窣堵波，高三百餘尺，基趾廣峙，瑩飾奇珍，上無層龕，便置覆鉢，雖建表柱，而無輪鐸。其側有小窣堵波，是阿若憍陳如等五人棄制迎佛處也。初，薩婆曷剌他悉陀（唐言一切義成。舊曰悉達多，訛略也）太子踰城之後，棲山隱谷，忘身殉法。淨飯王乃命家族三人、舅氏二人曰：「我子一切義成捨家修學，孤遊山澤，獨處林藪，故命爾曹隨知所止。內則叔父、伯舅，外則既君且臣，凡厥動靜，宜知進止。」五人銜命，相望營衛，因即勤求，欲期出離。每相謂曰：「夫修道者，苦證耶？樂證耶？」二人曰：「安樂為道。」三人曰：「勤苦為道。」二三交爭，未有以明。於是太子思惟至理，為伏苦行外道，節麻米以支身。彼二人者見而言曰：「太子所行非真實法。夫道也者，樂以證之，今乃勤苦，非吾徒也。」捨而遠遁，思惟果證。太子六年苦行，未證菩提，欲驗苦行非真，受乳糜而證果。斯三人者聞而歎曰：「功垂成矣，今其退矣。六年苦行，一日捐功！」於是相從求訪二人，既相見已，匡坐高論，更相議曰：「昔見太子一切義成，出王宮，就荒谷，去珍服，披鹿皮，精勤勵志，貞節苦心，求深妙法，期無上果。今乃受牧女乳糜，敗道虧志，吾知之矣，無能為也。」彼二人曰：「君何見之晚歟？此猖蹶人耳。夫處乎深宮，安乎尊勝，不能靜志，遠迹山林，棄轉輪王位，為鄙賤人行，何可念哉？言增忉怛耳！」菩薩浴尼連河，坐菩提樹，成等正覺，號天人師，寂然宴默，惟察應度，曰：「彼欝頭藍子者，證非想定，堪受妙法。」空中諸天尋聲報曰：「欝頭藍子命終已來，經今七日。」如來歎惜：「如何不遇，垂聞妙法，遽從變化？」重更觀察，營求世界，有阿藍迦藍，得無所有處定，可授至理。諸天又曰：「終已五日。」如來再歎，愍其薄祐。又更諦觀，誰應受教？唯施鹿林中有五人者，可先誘導。如來爾時起菩提樹，趣鹿野園，威儀寂靜，神光晃曜，毫含玉彩，身真金色，安詳前進，導彼五人。斯五人遙見如來，互相謂曰：「一切義成，彼來者是。歲月遽淹，聖果不證，心期已退，故尋吾徒。宜各默然，勿起迎禮。」如來漸近，威神動物，五人忘制，拜迎問訊，侍從如儀。如來漸誘，示之妙理，兩安居畢，方獲果證。

The foundations are broad and the building high, and adorned with all sorts of carved work and with precious substances. There are no successive stages (to this building) with niches; and although there is a standing pole erected above the cupola (fau poh), yet it has no encircling bells. By the side of it is a little stupa. This the spot where Ajñāta Kauṇḍinya and the other men, five in number, declined to rise to salute Buddha. When first Sarvārthasiddha (Sa-p'o-ho-la-t'a-si-to) left the city to sojourn in the mountains and to hide in the valleys, forgetful of self and mindful of religion, then Śuddhodana-rāja (Tsing-fan) commanded three persons of his own tribe and household, and two of his maternal uncles, saying, "My son Sarvārthasiddha has left his home to practise wisdom; alone he wanders through mountains and plains and lives apart in the forests. I order you, therefore, to follow him and find out where he dwells. You within (the family), his uncles, and you without (the family), ministers and people, exert yourselves diligently to find out where he has gone to live." The five men, after receiving the order, went together, casting along the outposts of the country.

And now, during their earnest search, the thought of leaving their homes occurred to them also, and so they thus spake one to the other: "Is it by painful discipline or by joyful means we attain to supreme wisdom?" Two of them said, "By rest and by pleasant discipline wisdom is obtained." Three of them said, "It is by painful discipline." Whilst they yet contended without agreeing, two to three, the prince had already entered on the painful discipline of the unbelievers, considering this to be the true way to overcome sorrow; and so, like them, he took only a few grains of rice and millet to support his body.

The two men seeing him thus, said, "This discipline of the prince is opposed to the true way (of escape); intelligence is obtained by agreeable methods, but now he is practising severe discipline, he cannot be our companion." So they departed far off and lived in seclusion under the idea that they would (in their own way) attain the fruit (of enlightenment). The prince having practised austerities for six years without obtaining Bodhi, desired to give up his rigorous discipline, as being contrary to the truth; he then prepared himself to receive the rice-milk (offered by the girl), with a view, by this method, to obtain enlightenment. Then the three men (who advocated penance) hearing thereof, sighed and said, "His merit was just ripening, and now it is all dissipated! For six years enduring penance, and now in a day to lose all his merit!" On this they went together to seek for and consult with the two men. Having met them, they sat down and entered on an excited conversation. Then they spake together thus: "In old days we saw the Prince Sarvarthasiddha leave the royal palace for the desert valleys: he put off his jewels and robes, and assumed the skin doublet (of the hunter), and then, with all his might and determined will, gave himself to austerities to seek after the deep mysterious law and its perfect fruit. And now, having given all up, he has received the rice-milk of the young shepherd-girl, and ruined his purpose. We know now he can do nothing."

The two men replied, "How is it, my masters, ye have seen this so late, that this man acts as a madman? When he lived in his palace he was reverenced and powerful; but he was not able to rest in quiet, and so went wandering far off through mountains and woods, giving up the estate of a Chakravartin monarch to lead the life of an abject and outcast. What need we think about him more; the mention of his name but adds sorrow to sorrow." And now Bodhisattva, having bathed in the Nairanjana river, seated himself under the Bōdhi tree and perfected himself in supreme wisdom, and was named "The lord of devas and men." Then reflecting in silence, he thought who was worthy (fit) to be instructed in the way of deliverance— "The son of Rāma, Udra by name (Yo-t'eu-lan), he is fit to receive the excellent law, as he has reached the Samādhi, which admits of no active thought." Then the Devas in space raised their voices and said, "Udra-Ramaputra has been dead for seven days." Then Tathagata sighing (said) with regret, "Why did we not meet? ready as he was to hear the excellent law and thereby to obtain quick conversion!" Again he gave himself to consideration, and cast about through the world to seek (for some one to whom he might first preach). There is (he thought) Arada Kalama (O-lan-kia-lan), who has reached the ecstatic point "of having nothing to obtain;" he is fit to receive the highest reason. Then again the Devas said, "He has been dead for five days."

Again Tathagata sighed, in knowledge of his incompleted merit. Once more considering who was worthy to receive his instruction, he remembered that in the "deer park" there were the five men, who might first receive the converting doctrine. Then Tathagata, rising from the Bōdhi tree, went forward with measured step and dignified mien to the "deer-park garden," shining with glory; his (circle of) hair reflecting its brilliant colours, and his body like gold. Gracefully he advanced to teach those five men. They, on their parts, seeing him afar off, said one to another, "Here comes that Sarvarthasiddha; for years and months he has sought for the sacred fruit, and has not obtained it, and now his mind is relaxed, and so he comes to seek us as disciples (or, to seek our company); let us remain silent, and not rise to meet him or pay him respect." Tathagata gradually approaching, his sacred appearance affecting all creatures, the five men, forgetting their vow, rose and saluted him, and then attached themselves to him with respect. Tathagata gradually instructed them in the excellent principles (of his religion), and when the double season of rest was finished, they had obtained the fruit (of Bodhi).

She then told her extremity to Bodhisattva, the king of deer. He replied, "Sad indeed; the heart of the loving mother grieves (is moved) for that which is not yet alive (has no body). I to-day will take your place and die." Going to the royal gate (i.e., the palace), the people who travelled along the road passed the news along and said in a loud voice, "That great king of the deer is going now towards the town." The people of the capital, the magistrates, and others, hastened to see. The king hearing of it, was unwilling to believe the news; but when the gate-keeper assured him of the truth, then the king believed it. Then, addressing the deer-king he said, "Why have you come here?" The deer-king replied, "There is a female in the herd big with young, whose turn it was to die; but my heart could not bear to think that the young, not yet born, should perish so. I have therefore come in her place." The king, hearing it, sighed and said, "I have indeed the body of a man, but am as a deer. You have the body of a deer, but are as a man." Then for pity's sake he released the deer, and no longer required a daily sacrifice. Then he gave up that forest for the use of the deer, and so it was called "the forest given to the deer," and hence its name, the "deer-plain" (or, wild). Leaving this place, and going 2 or 3 li to the south-west of the sanghârâma, there is a stupa about 300 feet high.