[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) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 4.8 # 經律異相 4.8 經律異相 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.2121.4.8) 明晨報問。不知所在。王即追蹤。前至王田。遙見太子。樹為曲枝。隨陰其上。王自驚悟。不識下馬而為作禮。大子拜曰。今一適此。何宜枉駕。追念太子。不捨心懷。還召大臣。卿等弄子抱孫。共相娛慰。吾但一子。見別山居。取卿子弟五人。追而侍之。若中來還。當滅卿族。太子脫寶衣以付車匿。還啟父王。及白裘夷。得道當還。不忘此誓。車匿奉辭。淚下如雨。白馬長跪。舐菩薩足。王覩還物。歔欷投地。裘夷抱馬。太子乘汝。何忽獨來。甘果美泉皆無所乏。菩薩自念。欲作沙門至山水邊。天王知心。持刀而下。菩薩自剃頭鬢。帝釋受髮。肉髻獨存。成大沙門。至尼連水邊。寂然閑居。遇一獵師。身著法服狀如沙門。太子問曰。法服何名。答曰袈裟。鹿謂學道。心不恐畏。而來見附。以次殺之。用以自資。太子倍興慈念。求以身衣。從其貿易。獵師曰。王生長深宮。體肉細軟。不更寒苦。恐壞王身。且又不淨。太子曰。此聖賢之摽式。但貿無苦也。自當浣濯。諸天進食。却自不受。前行到摩竭國。人民見之。謂是帝釋梵王諸天。太子知其所念。便坐樹下。瓶沙王。即與群臣出詣道士。遙見光相。問是何神。從何國來。何所名字。太子答曰。吾出香山之東雪山之北。國名迦維。父名白淨。母名摩耶。瓶沙問曰。將無是悉達乎。答曰是也。王即禮足曰。形相炳著。當君臨四方。為轉輪聖帝。四海顒顒。冀神寶至。何棄天位。自放山藪。答曰。出生有死劇痛有四。謂生老病死不可得離。身為苦器。憂畏無極。若在尊寵。則有憍慢。貪求快意天下苦患。吾厭此故。是以入山。後六年勤苦。日食一麻一米。結跏趺坐亦不傾側。風雨雷電四時不改。未曾舉手以自障蔽。眾人怪之。取草木投耳鼻中。亦不棄去。形體羸瘦。惟金色益顯。光明遠照耳。周竟六年。心自念言。羸瘦如此。往詣佛樹。後世有譏。謂餓而得道。吾寧噉柔軟食。平復身體。然後成道。時有長者女。出嫁生男。心大歡喜。搆千頭牛展轉相飲。取其純乳作糜。欲祠樹神。遣婢洒掃。見佛不識。還啟大家云。樹下有神端正妙好。女聞歡喜。欲取糜去。糜跳出釜丈餘。不可取。女甚怪之。空中天曰。有大菩薩。已從坐起。汝本有願。當先飯之。乃成正覺。女聞天言。即取乳糜。盛滿金鉢。往尼連水邊。菩薩以神通力。入水洗浴。兜率天子。取天衣袈裟。奉上菩薩。即取著之。住尼連水邊。長者女奉乳糜。菩薩食之。氣力稍充。往詣佛樹。路左一人。名曰吉祥。刈生菁草。柔滑不亂。菩薩謂吉祥曰。欲得草坐。地則大動。諸天化作八萬佛樹師子之座。天子各見菩薩獨坐其座。薄福德者故見坐草。三界眾生見菩薩坐佛樹下（出胎經云坐閻浮樹下受三十八日觀樹經行也）放大光明。揜蔽魔宮。波旬臥寐夢見三十二變。宮殿闇冥入於邪徑。池水枯涸。樂器破壞。夜叉厭鬼頭皆墮地。諸天捨去不從其語。集諸大臣說夢所見。興諸兵仗。并召千子。其五百子。導師等信樂菩薩。其五百子。惡目等隨魔為亂。欲相降伏。魔有四女。一名欲妃。二名悅彼。三名快觀。四名見從。往詣菩薩。綺語作媚。三十二種。姿并唇舌營嬪細視（文多不備載）願得晨夜供事左右。答曰。汝形雖好心不端正。革囊盛屎。來欲何為。去吾不用。其三玉女化成老母。不能自復即還魔所（觀佛三昧經云三玉女名勤異反見過患）魔毒益盛。召十八億眾。變為殊形。師子熊羆蟲頭人軀蛇虺之身。擔山吐火。雷電礔礰。執持戈矛。菩薩喜心一毛不動。鬼兵不能近。菩薩爾時徐舉眉間毫。擬阿鼻獄。令罪人見。白毫流澍大如車輪。火即暫滅。自憶前世所作罪業。心得清涼稱南無佛。以是因緣受罪若畢。應生人中。魔見是相。憔悴懊惱。退還其宮。白毫復去。至第六天。見白毛孔。諸寶蓮華。過去七佛現在華上。如是白毫上至無色。遍照一切如頗梨鏡。八萬四千天女。視波旬身。狀如樵木。但瞻菩薩白毫相光。無數天子天女。發菩提心。魔王還與佛相難。佛以智力伸手案地。應時地動。魔及官屬。皆顛倒墮。降魔怨竟。即成正覺（出普耀經第五卷又出第六卷）。 > The next morning \[the king\] inquired after him, but none knew where he was. The king then followed his tracks and went forth to the royal fields, where from afar he saw the prince. A tree had bent its branches to cast its shade upon him. The king came to an awakening of surprise; unaware \[of his dignity\], he dismounted from his horse and bowed to him. The prince bowed and said, “I have only come here once; why should you trouble your chariot?” Longing for the prince, \[the king\] could not let go of what was in his heart. Returning, he summoned his ministers: “You dandle your sons and hold your grandsons, finding mutual amusement and comfort in each other. I have only one son, who has departed to dwell in the mountains. Take five of your sons and younger brothers to follow and attend upon him. If they return halfway, I shall exterminate your clans.” > > The prince took off his jewelled garments and handed them to Chandaka, saying: “Return and inform my royal father, and also tell Gopā: ‘When I attain the Way I shall return; I will not forget this vow.’” Chandaka received the command, his tears falling like rain. The white horse knelt long, licking the bodhisattva's feet. When the king saw the returned belongings, he wept and threw himself to the ground. Gopā embraced the horse, saying: “The prince rode upon you; why have you suddenly returned alone?” Sweet fruits and fine springs were nowhere lacking. > > The bodhisattva thought to himself: “I wish to become a śramaṇa and go to the mountains and waters.” A heavenly king knew his mind and descended holding a razor. The bodhisattva shaved his own head and beard. Śakra received the hair, and only the uṣṇīṣa remained; he became a great śramaṇa. Reaching the banks of the Nairañjanā river, he dwelt in quiet seclusion. He encountered a hunter wearing Dharma robes like a śramaṇa. The prince asked him, “What are these Dharma robes called?” He replied, “A kāṣāya. The deer think I practice the Way and, without fear in their hearts, come close to me. I kill them one after another to sustain myself.” The prince felt all the more compassion and asked to trade his own clothing with him. The hunter said, “Your Majesty was raised in a deep palace; your flesh is delicate and tender, unaccustomed to cold and hardship. I fear it would harm Your Majesty's body, and moreover, it is impure.” The prince said, “This is the emblem of the sages; there is no harm in trading it. I shall wash it myself.” When the devas offered food, he refused to accept it. > > Moving forward, he arrived in Magadha. The people saw him and thought he was Śakra, the Brahmā King, or one of the gods. The prince knew what they were thinking and sat beneath a tree. King Bimbisāra then went out with his ministers to visit the practitioner of the Way. Seeing his radiant marks from afar, he asked, “What god are you? From what country have you come? What is your name?” The prince replied, “I come from east of the Fragrant Mountain and north of the Snow Mountain. The country is called Kapilavastu. My father’s name is Śuddhodana, and my mother’s name is Māyā.” Bimbisāra asked, “Could you be Siddhārtha?” He replied, “Indeed.” The king then bowed at his feet and said, “Your bodily marks are bright and clear; you ought to rule over the four directions as a wheel-turning sage emperor. The four seas look up to you with longing, hoping for the arrival of the divine jewels. Why abandon the heavenly throne to banish yourself to the mountain wilds?” He replied, “Being born entails death; there are four severe pains, namely birth, old age, sickness, and death, which cannot be escaped. The body is a vessel of suffering, with boundless anxiety and fear. If one abides in honor and favor, arrogance arises; greedily seeking gratification is a misery and affliction to the world. Because I loathe this, I have entered the mountains.” > > Thereafter he practiced austerities for six years, eating only one sesame seed and one grain of rice a day, sitting cross-legged without swaying or leaning. Through wind, rain, thunder, and lightning, across the four seasons, he never changed, nor did he ever raise a hand to shield himself. People marvelled at him, stuffing grass and sticks into his ears and nose, yet he did not cast them away. His body was emaciated, only the golden color became more pronounced, and his radiance shone afar. When the six years were complete, he thought to himself: “Being emaciated like this, if I go to the tree of awakening, later generations will mock me, saying that one attains the Way through starvation. I would rather eat soft, tender food to restore my body, and only then attain awakening.” > > At that time, the daughter of an elder, having married and given birth to a son, was overjoyed. She took a thousand cows and had them successively suckle one another's milk; using this pure milk, she made porridge, intending to offer a sacrifice to the tree god. She sent a maid to sweep and sprinkle the ground. Seeing the Buddha, the maid did not recognize him, and returned to tell her mistress: “Beneath the tree is a god, handsome and wonderful.” Hearing this, the woman rejoiced and wished to take the porridge away, but the porridge leaped out of the cauldron more than a zhang high and could not be retrieved. The woman wondered greatly at this. A deva in the sky said, “A great bodhisattva has already risen from his seat. You had a former vow that you should feed him first, after which he would attain right awakening.” Hearing the deva's words, the woman immediately took the milk porridge, filled a golden bowl with it, and went to the banks of the Nairañjanā river. By his supernormal powers, the bodhisattva entered the water to bathe. A deva of Tuṣita took a heavenly robe of kāṣāya and offered it to the bodhisattva, who took it and put it on, then stood by the banks of the Nairañjanā river. The elder's daughter offered the milk porridge, and the bodhisattva ate it, his strength gradually being replenished. > > He proceeded toward the tree of awakening. On the left side of the road was a man named Svastika, who was reaping fresh green grass that was soft, smooth, and untangled. The bodhisattva said to Svastika, “I wish to have grass to sit upon.” The earth then shook greatly. The devas manifested eighty thousand lion seats beneath trees of awakening; each deva saw the bodhisattva sitting alone upon his own seat, while those of meager merit and virtue still saw him sitting upon the grass. The sentient beings of the three realms saw the bodhisattva sitting beneath the tree of awakening (the Chutai jing says he sat beneath a rose-apple tree for thirty-eight days, contemplating the tree and engaging in walking meditation), emitting a great light that eclipsed the palace of Māra. > > Māra Pāpīyas lay sleeping and dreamt of thirty-two transformations: his palace turned dark and gloomy; he entered evil pathways; the pond water dried up; musical instruments broke; the heads of yakṣas and night-spirits all fell to the ground; and the devas abandoned him, refusing to obey his commands. Gathering his ministers, he recounted what he had seen in his dream, raised weapons of war, and summoned his thousand sons. Five hundred of his sons, led by Daoshi and others, had faith in and delighted in the bodhisattva; five hundred sons, led by Emui and others, followed Māra in creating chaos, wishing to subdue \[the bodhisattva\]. > > Māra had four daughters: the first was named Desire, the second Pleasing Others, the third Joyful Sight, and the fourth Seen and Followed. They went to the bodhisattva, making flirtatious remarks and enticing him with thirty-two kinds of allure, along with their lips, tongues, and delicate glances (the text is extensive and not recorded in full), saying: “We wish to serve at your side day and night.” He replied, “Though your forms are beautiful, your minds are not upright. Leather sacks filled with dung—what have you come here for? Begone, I have no use for you.” The three jade maidens transformed into old crones; unable to restore themselves, they returned to Māra's place (the Guanfo sanmei jing says the three jade maidens were named Qin, Yifan, and Jianguohuan). > > Māra's venom became even more fierce. He summoned eighteen hundred million minions, who transformed into strange shapes: lions, bears, insect heads with human bodies, and serpent-vipers. They carried mountains, spat fire, produced thunder and lightning, and brandished spears and halberds. With a joyful mind, not a single hair of the bodhisattva moved; the demon troops could not approach. At that time, the bodhisattva slowly raised the white curl between his eyebrows and directed it toward the Avīci hell, allowing the sinners to see it. The white curl poured forth \[light\] as large as a chariot wheel, and the fires momentarily ceased. Remembering their past sinful deeds, their minds attained cool refreshment, and they chanted: “Homage to the Buddha!” Through this cause and condition, once their punishment was exhausted, they would be reborn among humans. > > Seeing these signs, Māra was haggard and distressed, and retreated to his palace. The white curl went further, up to the sixth heaven, where in the white pores of the skin there were jewel lotus flowers, with the past seven Buddhas now seated upon the flowers. In this way, the white curl reached up to the formless realm, everywhere illuminating all things like a crystal mirror. Eighty-four thousand heavenly maidens looked upon Pāpīyas’s body, which appeared like chopped firewood; they only gazed upon the light of the bodhisattva’s mark of the white curl. Innumerable devas and devīs gave rise to the bodhi-mind. The Māra King returned to challenge the Buddha again. With the power of his wisdom, the Buddha stretched out his hand and pressed the earth; immediately the earth shook, and Māra and his retinue all tumbled and fell upside down. Having subdued the adversary Māra, he immediately attained right awakening (from fascicles five and six of the Puyao jing). > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.2121.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.2121.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2121.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.4.8](https://indike.org/pramana/in.bauddha.taisho.2121.4.8) · Pramāṇa