[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Poetry (mahākāvya, lyric, messenger poems, stotra, Prakrit kāvya)](https://indike.org/pramana/in.lit.kavya) › [Court epics (sargabandha)](https://indike.org/pramana/in.lit.kavya.mahakavya) › [Historical, dynastic and hagiographic epics](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika) › [Buddhacarita](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita) › [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema) › 2.6 # The Acts of the Buddha 2.6 佛所行讚 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.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. > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2.5) - [Next: 2.7](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2.7) - [Up: 2](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2.6](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2.6) · Pramāṇa