The Acts of the Buddha 2.6

2.6

太子遣車匿，將入仙人處，
端嚴身光曜，普照苦行林。
具足一切義，隨義而之彼，
譬如師子王，入于群獸中，
俗容悉已捨，唯見道真形。
彼諸學仙士，忽覩未曾見，
懍然心驚喜，合掌端目矚，
男女隨執事，即視不改儀。
如天觀帝釋，瞪視目不瞬，
諸仙不移足，瞪視亦復然。
任重手執作，瞻敬不釋事，
如牛在轅軛，形來而心依。
俱學神仙者，咸說未曾見，
孔雀等眾鳥，亂聲而翔鳴。
持鹿戒梵志，隨鹿遊山林，
麤性鹿睒睗，見太子端視，
隨鹿諸梵志，端視亦復然。
甘蔗燈重明，猶如初日光，
能感群乳牛，增出甜香乳。
彼諸梵志等，驚喜傳相告，
為八婆藪天，為二阿濕波，
為第六魔王，為梵迦夷天，
為日月天子，而來下此耶？
要是所應敬，奔競來供養，
太子亦謙下，敬辭以問訊。
菩薩遍觀察，林中諸梵志，
種種修福業，悉求生天樂。
問長宿梵志，所行真實道，
「今我初至此，未知行何法？
隨事而請問，願為我解說。」
爾時彼二生，具以諸苦行，
及與苦行果，次第隨事答。
非聚落所出，清淨水生物，
或食根莖葉，或復食華果。
種種各異道，服食亦不同，
或習於鳥生，兩足鉗取食。
有隨鹿食草，吸風蟒蛇仙，
木石舂不食，兩齒嚙為痕。
或乞食施人，取殘而自食，
或常水沐頭，或復奉事火，
水居習魚仙，如是等種種。
梵志修苦行，壽終得生天，
以因苦行故，當得安樂果。
兩足尊賢士，聞此諸苦行，
不見真實義，內心不欣悅，
思惟哀念彼，心口自相告。
哀哉大苦行，唯求人天報，
輪迴向生死，苦多而果少。
違親捨勝境，決定求天樂，
雖免於小苦，終為大苦縛。
自枯槁其形，修行諸苦行，
而求於受生，增長五欲因。
不觀生死故，以苦而求苦，
一切眾生類，心常畏於死。
精勤求受生，生已會當死，
雖復畏於苦，而長沒苦海。
此生極疲勞，將生復不息，
任苦求現樂，求生天亦勞，
求樂心下劣，俱墮於非義。
方於極鄙劣，精勤則為勝，
未若修智慧，兩捨永無為。
苦身是法者，安樂為非法，
行法而後樂，因法果非法。
身所行起滅，皆由心意力，
若離心意者，此身如枯木，
是故當調心，心調形自正。
食淨為福者，禽獸貧窮子，
常食於果葉，斯等應有福。
若言善心起，苦行為福因，
彼諸安樂行，何不善心起？
樂非善心起，善亦非苦因。
若彼諸外道，以水為淨者，
樂水居眾生，惡業能常淨。
彼本功德仙，所可住止處。
功德仙住故，普世之所重，
應尊彼功德，不應重其處。
如是廣說法，遂至日云暮，
見有事火者，或鑽或吹然。
或有酥油灑，或舉聲呪願，
如是竟日夜，觀察彼所行，
不見真實義，則便欲捨去。
時彼諸梵志，悉來請留住，
眷仰菩薩德，無不勤勸請。
汝從非法處，來至正法林，
而復欲棄捨，是故勸請留。
諸長宿梵志，蓬髮服草衣，
追隨菩薩後，願請小留神。
菩薩見諸老，隨逐身疲勞，
止住一樹下，安慰遣令還。
梵志諸長幼，圍繞合掌請：
「汝忽來至此，園林妙充滿，
而今棄捨去，遂成丘曠野。
如人愛壽命，不欲捨其身，
我等亦如是，唯願小留住。
此處諸梵志，王仙及天仙，
皆依於此處，又隣雪山側。
增長人苦行，其處莫過此，
眾多諸學士，由此路生天。
求福學仙者，皆從此已北，
攝受於正法，慧者不遊南。
若汝見我等，懈怠不精進，
行諸不淨法，而不樂住者。
我等悉應去，汝可留止此，
此諸梵志等，常求苦行伴。
汝為苦行長，云何相棄捨？
若能止住此，奉事如帝釋，
亦如天奉事，毘梨訶鉢低。」
菩薩向梵志，說己心所期：
「我修正方便，唯欲滅諸有。
汝等心質直，行法亦寂默，
親念於來賓，我心實愛樂。
美說感人懷，聞者皆沐浴，
聞汝等所說，增我樂法情，
汝等悉歸我，以為法良朋。
而今棄捨汝，其心甚悵然，
先違本親屬，今與汝等乖，
合會別離苦，其苦等無異。
非我心不樂，亦不見他過，
但汝等苦行，悉求生天樂，
我求滅三有，形背而心乖。
汝等所行法，自習先師業，
我為滅諸集，以求無集法，
是故於此林，永無久停理。」
爾時諸梵志，聞菩薩所說，
真實有義言，辭辯理高勝，
其心大歡喜，倍深加宗敬。
時有一梵志，常臥塵土中，
縈髮衣樹皮，黃眼脩高鼻。
而白菩薩言：「志固智慧明，
決定了生過，善知離生安。
祠祀祈天神，及種種苦行，
悉求生天樂，未離貪欲境。
能與貪欲爭，志求真解脫，
此則為丈夫，決定正覺士。
斯處不足留，當至頻陀山，
彼有大牟尼，名曰阿羅藍，
唯彼得究竟，第一增勝眼。
汝當往詣彼，得聞真實道，
能使心悅者，必當行其法。
我觀汝志樂，恐亦非所安，
當復捨彼遊，更求餘多聞。
隆鼻廣長目，丹脣素利齒，
薄膚面光澤，朱舌長軟薄，
如是眾妙相，悉飲爾炎水。
當度不測深，世間無有比，
耆舊諸仙人，不得者當得。」
菩薩領其言，與諸仙人別，
彼諸仙人眾，右繞各辭還。

The prince sent Chandaka back and was about to enter the abode of the ṛṣis;
his dignified body shone with radiant light, illuminating the grove of ascetic penance.
Endowed with all meaningful purposes, following that purpose he went there,
just as a lion king enters among a herd of beasts;
all worldly appearances had been completely cast off, and only the true form of the path was seen.
Those who were practicing to become ṛṣis suddenly beheld what they had never seen before;
awed and filled with wonder and delight, with palms joined they gazed at him with steady eyes.
Men and women engaged in their tasks immediately looked, not changing their deportment;
just as devas behold Indra, staring with unblinking eyes,
the ṛṣis did not move their feet, gazing with fixed eyes in the same way.
Those with heavy burdens in their hands, gazing in reverence, did not lay down their tasks,
like oxen in yoke and harness: their bodies came along while their minds relied on him.
Those who practiced together to become divine ṛṣis all said they had never seen the like;
peacocks and other various birds flew and cried out in chaotic voices.
Brahmacārins observing the deer-vow roamed the mountain forests following deer;
the naturally rough deer glanced around, then gazed steadily upon seeing the prince;
the brahmacārins following the deer likewise gazed steadily.
The rekindled lamp of Ikṣvāku, just like the newly risen sun,
was able to move the herds of dairy cows to yield sweet, fragrant milk in abundance.
Those brahmacārins, filled with surprise and joy, relayed the word to one another:
"Is this the eight Vasu devas, or the two Aśvins,
or the King of the Sixth Māra Heaven, or a Brahmakāyika deva,
or the Deva of the Sun and Moon, that has descended here?"
Because he was truly one worthy of reverence, they hastened and competed to come make offerings;
the prince was also humble and modest, inquiring after them with respectful words.
The Bodhisattva observed comprehensively all the brahmacārins in the forest:
they practiced various meritorious deeds, all seeking the bliss of birth in heaven.
He questioned an elder brahmacārin about the true path they practiced:
"I have just now arrived here and do not yet know what teachings are practiced;
inquiring according to each practice, I pray you explain them for me."
Then that twice-born [brahman] fully answered in accordance with each matter in succession,
regarding their various ascetic penances and the fruits of those penances:
"[We eat] what does not come from villages, pure water-grown things,
or we eat roots, stalks, and leaves, or again we eat flowers and fruits.
There are various different paths, and their diets are also not the same:
some practice living like birds, picking up food clamped between two feet;
some follow deer and eat grass; [others are] python-ṛṣis who inhale the wind;
not eating food pounded with wood or stone, they bite and indent it with their teeth;
or begging food, they offer it to others and eat the leftovers themselves;
or constantly bathing the head in water, or again worshiping fire;
dwelling in water and practicing to become fish-ṛṣis—such varieties are manifold.
Brahmacārins practicing ascetic penance attain birth in heaven when their lifespans end;
because ascetic penance is the cause, they shall attain the fruit of peace and bliss."
The virtuous one, honoured among two-footed beings, hearing of these various ascetic penances,
did not perceive the true meaning; his inner mind felt no joy.
Reflecting on them with pity, he spoke within his mind and to himself:
"Alas! Great ascetic penance, only seeking retribution among humans and devas!
Transmigrating toward birth and death, with much suffering and little fruit.
Violating kinship and abandoning superior states, resolutely seeking heavenly bliss—
though escaping small suffering, one is ultimately bound by great suffering.
Withering and drying up one's own body, cultivating various ascetic penances,
yet seeking rebirth, increasing the causes of the five desires.
Because they do not see birth and death, through suffering they seek suffering.
All species of living beings in their hearts constantly fear death,
yet diligently seek rebirth; once born, they must surely die.
Though they fear suffering, they remain submerged in the ocean of suffering for long.
This life is extremely exhausting; about to be born again, there is no rest.
Enduring suffering to seek present pleasure, seeking birth in heaven is also toil;
the mind that seeks pleasure is inferior, both falling into what is non-beneficial.
Compared to what is utterly base, diligence is indeed superior;
yet it is not as good as cultivating wisdom, relinquishing both and abiding in the unconditioned forever.
If tormenting the body is Dharma, then peace and bliss must be non-Dharma;
practicing Dharma and afterward [receiving] bliss means the cause is Dharma but the fruit is non-Dharma.
The arising and ceasing of the body's deeds all stem from the power of mind and thought;
if separated from mind and thought, this body is like dry wood.
Therefore one should tame the mind; when the mind is tamed, the body becomes upright of itself.
If eating pure food constitutes merit, then birds, beasts, and poor people
who constantly eat fruits and leaves ought to possess merit.
If one says that a wholesome mind arises, and ascetic penance is the cause of merit,
then for those who practice peace and bliss, why does a wholesome mind not arise?
Bliss does not arise from a wholesome mind, nor is goodness the cause of suffering.
If those non-Buddhists take water to be pure,
then living beings who delight in dwelling in water would have their evil karma constantly cleansed.
Those were the dwelling places of the virtuous ṛṣis of old;
because the virtuous ṛṣis dwelt there, they are esteemed by the entire world.
One should honor their virtues, and not revere the place."
Thus expounding the Dharma at length, evening gradually arrived.
He saw those who served fire: some drilling it, some blowing to kindle it,
some sprinkling clarified butter, some raising their voices in mantras and prayers.
Thus throughout the day and night he observed their practices;
not seeing the true meaning, he wished to leave them.
Then those brahmacārins all came to beg him to stay;
gazing up at the Bodhisattva's virtue, there were none who did not urge and invite him diligently:
"You have come from a place of non-Dharma to the grove of true Dharma,
yet you wish to abandon it again; therefore we urge and invite you to remain."
The senior brahmacārins, with disheveled hair and clad in grass garments,
followed behind the Bodhisattva, begging him to stay for a while.
The Bodhisattva, seeing the old men exhausted from following him,
stopped under a tree, comforted them, and sent them back.
The brahmacārins, old and young, encircled him with palms joined and pleaded:
"When you suddenly arrived here, the park and grove were filled with wonder;
and now that you abandon it and leave, it becomes a deserted wilderness.
Just as a person cherishes life and does not wish to abandon their body,
we are also like this: we only wish you would stay for a short while.
The brahmacārins, royal ṛṣis, and divine ṛṣis of this place
all relied upon this spot, which moreover borders the Snow Mountains.
In increasing human ascetic penance, no place surpasses this;
many disciples have ascended to heaven by this path.
Those who seek merit and study the ṛṣis all gather the true Dharma
from here northward; the wise do not wander south.
If you see that we are indolent and unenergetic,
practicing various impure dharmas, and therefore take no joy in staying,
we should all leave, and you may remain dwelling here.
These brahmacārins constantly seek companions in ascetic penance.
You are the chief of ascetic penance; how can you abandon us?
If you can dwell here, we will serve you like Śakra,
and as the devas serve Bṛhaspati."
The Bodhisattva spoke to the brahmacārins of what his heart aspired to:
"I cultivate right expedient means, only wishing to extinguish all becomings.
Your minds are straightforward, and your practice of the Dharma is also tranquil;
you cherish and care for visitors, which my heart truly loves.
Your fine words move people's hearts; those who hear them are all refreshed;
hearing what you have said increases my delight in the Dharma;
you all take refuge in me as good friends in the Dharma.
Yet now abandoning you, my heart is deeply sorrowful;
having previously gone against my original relatives, I now part from you;
the suffering of separation upon meeting is equal and no different.
It is not that my heart does not rejoice, nor do I see faults in others;
but your ascetic penances all seek the bliss of birth in heaven,
while I seek the cessation of the three becomings; our forms oppose and our minds diverge.
The dharmas you practice follow the deeds of former teachers;
I seek the dharma of non-accumulation in order to extinguish all accumulations;
therefore in this forest, there is never any reason to remain long."
Then those brahmacārins, hearing what the Bodhisattva said—
true words possessed of meaning, of superior phrasing and elevated reason—
were exceedingly joyful in their hearts, and redoubled their reverence and respect.
At that time there was a brahmacārin who constantly lay in dust and dirt,
with hair bound up, clad in bark, with yellow eyes and a long, high nose.
He addressed the Bodhisattva, saying: "Your resolve is firm, your wisdom bright;
decisively understanding the faults of birth, you well know the peace of departing from birth.
Sacrifices and prayers to deities, as well as various ascetic penances,
all seek the bliss of birth in heaven, not having left the realm of greed and desire.
One who can contend with greed and desire, aspiring to seek true liberation—
such a one is a great hero, a decisively and truly awakened being.
This place is not worth staying in; you should go to Mount Vindhya;
there resides a great muni named Ārāḍa;
he alone has attained finality, the foremost and most exalted vision.
You should go to him; you will hear the true path;
if it can delight your heart, you should certainly practice his dharma.
Observing your resolve and inclination, I fear it will also not satisfy you;
you will again abandon it and wander, seeking out others of extensive learning.
With a prominent nose and wide, long eyes, red lips and white, sharp teeth,
thin skin and a radiant face, a vermilion tongue that is long, soft, and thin:
such manifold wondrous marks will completely drink the water of jñāna.
You shall cross the unfathomable depths, unequaled in the world;
what the ancient ṛṣis failed to attain, you shall certainly attain."
The Bodhisattva accepted his words and took leave of the ṛṣis;
that assembly of ṛṣis circumambulated him to the right and each departed.