第三段 留學阿蘭陀寺
Chapter 3: Studying at Aranta Monastery
王子回宮，取金銀寶，偕諸眷屬，直趣中印度阿蘭陀寺。時阿蘭陀王（護寺之國王）聞知，嚴備四兵，遠迎郊外，問云：「大王從何來？欲摧何怨敵耶？」答曰：「我自東方薩訶而來，我為摧伏三有怨敵及死主怨敵來，非為他來也！」王讚：「善哉！」復問：「國王安否？汝國境內比扎摩羅有無量聖眾，何故至此？」王子曰：「我受勝敵婆羅門所記，來阿蘭陀，參菩提賢論師。」時阿蘭陀王聞已，先迎於宮中，承事供養，次送往阿蘭陀寺菩提賢論師前。王子見論師已，極生歡喜。論師歡喜，出諸言外，從座起立，互問訊已，論師曰：「王子請坐！何緣至此？」王子遂恭敬頂禮，供諸珍寶，白言：「我恐為王位所欺，陷溺生死污泥，故携隨從往遊林藪，見勝敵婆羅門，請求慈悲攝受。」彼云：「可往阿蘭陀寺，有汝多生師長菩提賢論師，當從請受發心之法。」我依彼命，急回宮中，持諸供物，速至師前：「惟願哀愍攝受，授我發心、教授之法……」云云。白已落坐。時菩提賢論師住「三摩地」，加持王子三業清淨，授與無量發心教授。復說：「五欲欺誑，王位虛幻。後世境現，追恨何及！當發大精進，尋求佛正法。阿蘭陀北，有明了杜梋菩薩，具清淨戒，無碍神通，獲得中觀正見，遠離八邊戲論（即生滅常斷來去一異之八），盡其生壽住寂靜處。彼是汝無始生中師長，當往彼前，請諸深旨……」云云。
The prince returned to the palace, gathered gold, silver, and precious treasures, and together with his family and retinue, set out directly for Arandha Temple in central India. When Arandha, the king of that region and protector of the temple, heard of his arrival, he prepared a full guard of four divisions and came far outside the city to welcome him.
Arandha asked, "Great King, from where have you come? What enemy do you seek to conquer?"
The prince replied, "I come from Sahā in the east. I have come to conquer the enemies of the three realms of existence and the enemy of death itself—I come for no other purpose!"
The king praised him, saying, "Well said!" He then asked, "Is your kingdom at peace? The temple grounds within your domain are home to countless holy beings—why have you traveled here?"
The prince said, "I was directed by the Brahmin Victorious-Over-Enemies to come to Arandha Temple to visit the great teacher Bodhibhadra."
Upon hearing this, King Arandha first welcomed him into the palace, offered him hospitality and gifts of reverence, and then escorted him to the presence of the great teacher Bodhibhadra at Arandha Temple.
When the prince met the teacher, immense joy arose in him. The teacher's joy, too, went beyond words. He rose from his seat, and after they exchanged mutual greetings, the teacher said, "Prince, please sit. What brings you here?"
The prince then bowed with deep respect, offered precious treasures, and said, "I feared being deceived by the throne, and drowning in the mud of worldly existence. So I took my attendants and wandered through the forests. There I met the Brahmin Victorious-Over-Enemies and asked him to take me under his compassionate care. He told me, 'Go to Arandha Temple. There is your teacher from many past lives, the great master Bodhibhadra. Request from him the practice of awakening the mind.' Following his instruction, I hurried back to the palace, gathered these offerings, and came quickly to you. I beg you—out of compassion—to take me under your guidance and teach me the methods for awakening the mind and its cultivation."
After speaking, the prince sat down. At that time, the great teacher Bodhibhadra entered a deep state of meditation. Through this, he blessed the prince, purifying his body, speech, and mind. He then bestowed upon him immeasurable teachings on awakening the mind.
He further said: "Sensual pleasures deceive. The throne is but an illusion. When the next life appears before you, what use will regret be? You must arouse great diligence and seek the true Dharma of the Buddha. North of Arandha Temple is the Bodhisattva Illumined Cuckoo—he possesses pure moral discipline, unobstructed miraculous powers, and has attained the correct view of the Middle Way. He is free from the eight extremes of conceptual elaboration, and he spends his entire life dwelling in solitude. He has been your teacher since beginningless time. Go to him and request the profound teachings."
Thus he spoke.
王子受教，顧戀論師，含悲而去。至菩薩前，禮敬供養白云：「我自東方薩訶羅來，我是薩伽羅王太子。初至阿蘭陀寺，菩提賢論師前，請諸教授。師云：『此北靜處，有汝無始生中師長，可依彼處請「發心法」。』謹奉師命，來至尊前，惟願慈悲攝受教授，使我不為父王所逼。」爾時菩薩深生歡喜，慰問加持，授與發心教授，並講緣起性空之深義。王子得教授已，即於本座，證「加行道」獲得「勇健三摩地門」，將自所證啟白菩薩曰：「我今住定，見諸法性，光明澄淨，無諸濁染，猶如虛空離諸雲翳。次從定起見諸法現，雖見顯現，而不執實，亦能任運憶緣有情。（譯者按：悲心菩提心俱攝在此。）雖見諸法虛假，然於極微細業，獲不放逸。如是空有，豈無謬耶？」菩薩讚云：「善哉！王子集聚福德，定中雖達性空，後得大悲緣諸有情，二諦教授是我教授中尊。今欲出離王宮苦者，可往黑山之南，彼有我師阿嚩都帝，亦是汝往昔師長，當往依彼，請『發心教授』，並求『出離教授』等法……」云云。王子聞教，愛戀難捨，為求法故，含悲而去。
The prince received the teaching, yet his heart lingered with the master, and he departed in sorrow. Arriving before the Bodhisattva, he paid his respects with offerings and said, "I come from Sahora in the east; I am the crown prince of King Sagara. Upon first arriving at the Arantaka Monastery, I sought guidance from Master Bodhibhadra. He told me, 'In the north, there is a peaceful place where your teacher from beginningless past resides. Go there and ask for the teaching on 'Generating the Mind of Enlightenment.' Respectfully following my master's words, I have come before you. I humbly ask for your compassionate guidance and instruction, so that I may not be compelled by my father the king." At that moment, the Bodhisattva was deeply delighted, offered his consolation and blessings, and imparted the teaching on generating the Mind of Enlightenment, along with the profound meaning of dependent origination and emptiness. Having received the teaching, the prince, right at his seat, attained the "Path of Application" and gained the "Door of the Heroic Absorption." He then reported his realization to the Bodhisattva, saying, "Now I abide in meditation and see the nature of all phenomena—luminous, clear, and pure, free from defilement, like space devoid of clouds. Rising from meditation, I see phenomena appear; though they appear, I do not grasp them as real, and I can spontaneously recall sentient beings with compassion. (Translator's note: Compassion and the Mind of Enlightenment are both included here.) Though I see phenomena as illusory, I remain vigilant regarding even the subtlest of actions. Is there no error in such a view of emptiness and appearance?" The Bodhisattva praised him, saying, "Excellent! Prince, you have gathered merit. Although in meditation you have realized emptiness, afterward great compassion arises toward sentient beings. This teaching of the two truths is the foremost among my instructions. Now, if you wish to escape the suffering of the royal palace, go south of Black Mountain, where my teacher Avadhuti resides. He is also your teacher from past lives. Go and rely on him, request the 'teaching on generating the Mind of Enlightenment,' and also seek the 'teaching on renunciation'..." Hearing this teaching, the prince, though reluctant and attached, departed in sorrow for the sake of the Dharma.
時阿蘭陀王，供養無量珍財，及諸眷屬，送三踰繕那而返。如是漸次，至黑山南遙見阿嚩都帝，於一黑巖石下，著毛衣，躆皮墊，體粗腹大，目赤色青，離諸分別，半跏而坐。王子急從騎下與諸眷屬頂禮足已，坐於座旁。爾時阿嚩都帝，啟目視之，問從何來。王子合掌白言：「從東方𠳐伽羅金幢宮來。初至明了菩薩處求歸依救護，彼教至此。惟願慈悲，哀愍攝受。」是時阿嚩都帝聞已告言：「王子！我亦生於王家，深怖惑業，捐棄王位，如同涕唾。汝今能修阿嚩都帝行否？（譯者按：阿嚩都帝，是人身中『中脈』之名，又具『取』、『畏』、『慚』、『斷』四義，是無上瑜伽之行法。）王位圓滿，猶如毒海，略飲少分，能斷命根。王位圓滿，猶如火坑，略為越度，生無量苦。汝今當還王宮，觀察家室過患，然後速來！」王子聞教，恭敬供養已，急還本國。到其國已，一切人民，見王子歸，歡歌供養，無量欣樂。及至宮中，父母喜甚，問至何所，今歸善哉。
Then King Aranda, having offered countless treasures and accompanied by his retinue, escorted the prince for three yojanas before turning back. Thus they journeyed gradually until, to the south of the Black Mountain, they saw from afar Avadhuti, seated beneath a black rocky crag. He wore a woolen robe, rested on a hide mat, with a sturdy frame and a prominent belly, his eyes red and complexion dark. Free from all discursive thoughts, he sat in half-lotus posture. The prince swiftly dismounted and, together with his retinue, prostrated at his feet, then sat beside him. At that moment, Avadhuti opened his eyes, looked at him, and asked where he had come from. The prince, with palms joined, replied: "I have come from the golden-pinnacled palace of Vanga in the east. First I sought refuge and protection from the Bodhisattva Pradipa, who directed me here. I beg you, out of compassion, to take me under your care." Upon hearing this, Avadhuti said: "Prince! I too was born into a royal family, but deeply fearful of delusion and karma, I cast aside the throne like spit. Can you now practice the Avadhuti path? (Translator's note: Avadhuti is the name of the 'central channel' in the human body, and also carries the four meanings of 'taking,' 'fear,' 'shame,' and 'severance'—it is the practice of the supreme yoga.) The fullness of royalty is like a sea of poison; even a small sip can cut off the root of life. The fullness of royalty is like a pit of fire; merely stepping near it brings immeasurable suffering. Return now to your palace, observe the faults of household life, and then come back quickly!" Hearing this teaching, the prince made respectful offerings and hurried back to his kingdom. Upon his return, all the people, seeing the prince come back, sang and offered tribute with boundless joy. When he entered the palace, his parents were overjoyed and asked where he had been, saying, "How wonderful that you have returned."
王子恭對父母，啟白一切，願許出離。父母告云：「汝厭生死者，應當攝受王位，供養三寶，建立伽藍，承事僧眾。於諸有情，修大悲心，惠施匱乏，安樂一切。何用他為，而必出離？」王子答以「王位過患，五欲虛偽。如實哀愍，願垂聽許，修諸佛法，不為宜兒作諸留難」。爾時父母聞子所說，無言可答，遂暫許之。王子既蒙父母許，持諸飲食及諸供具，與一千騎俱，趣依阿嚩都帝，求請教授。到已，恭敬供養，合掌禮足。阿嚩都帝乃為傳「發心等法」，教云：「汝今應往黑山寺，親近修歡喜金剛及閻曼德迦瑜伽者羅睺羅笈多，於彼座前請受『發心』、『灌頂』等一切教授，彼亦是汝往生師長……」云云。王子依教，與千勇士，趣黑山寺。爾時歡喜金剛瑜伽者，於無量瑜伽男女會中宣演密法，遙見王子將至其所；為顯王子勝德，除眾會疑，生希有心故，以大悲心，降大霹靂，擊王子上；時其霹靂不擊王子，遙擊外道黑塔山。諸大眾會，見此事已，咸生希有，問云：「今此王軍，從何而至？」歡喜金剛瑜伽者即告眾曰：「此人前於五百五十二生，恒為清淨苾芻，得大善巧。今生𠳐伽羅，為善勝王子，於如是殊勝眷屬及以王位，毫無貪著，捐棄一切，行諸難行。阿嚩都帝教來此處，因具勝德，現此境界，為希有否？」時諸大眾，同聲讚曰：「希有！」急從座起，遙為迎接。王子見眾來迎，與其從侍下馬而行。到師面前，恭敬頂禮，白言：「師長存念！我雖久願棄家，茲因種姓高貴，終遭羈縛。前已親近勝敵、覺賢、明了杜梋、阿嚩都帝，諸得成就之師長。然至現在，猶未能脫。今阿嚩都帝師教來此，願賜大乘『發心灌頂』一切教授，決定加持，令得解脫！」爾時羅睺羅笈多作觀察已，獨引王子入於密壇，為灌「歡喜金剛」頂，密號智密金剛，晝夜相續，傳諸教授，凡十三日灌頂圓滿。十三日中，眷屬千人悉來眠息，唯念王子何時當出也。十三日已，王子作「勝樂輪相」而去，顧諸眷屬，唱無常歌。
The prince respectfully addressed his parents, sharing everything and asking permission to leave the household life. His parents said to him, "If you are weary of birth and death, you should take up the royal throne, make offerings to the Three Jewels, establish monasteries, and serve the monastic community. Cultivate great compassion toward all beings, give to those in need, and bring happiness to all. Why must you seek something else and insist on leaving?"
The prince replied, "The royal throne is full of faults, and the pleasures of the senses are deceptive. With true compassion, I ask you to grant me permission to cultivate the Dharma of the Buddhas. Please do not create obstacles for your son."
At that time, his parents, hearing what their son had said, had no words to answer, and so they temporarily gave their consent.
Having obtained his parents' permission, the prince took various foods and offerings, and together with a thousand riders, went to seek out Avadhūtipa, requesting instruction. Upon arriving, he made respectful offerings, joined his palms, and bowed at the master's feet. Avadhūtipa then transmitted to him the "mind-generation" and other Dharmas, and instructed him: "You should now go to the Black Mountain Monastery and approach the yogi of Glorious Joyful Vajra and Yamāntaka, Rāhulagupta. Before his seat, request the 'mind-generation,' 'empowerment,' and all other teachings. He will also be your master in future lives..." and so on.
Following these instructions, the prince set out for the Black Mountain Monastery with a thousand warriors. At that time, the yogi of Glorious Joyful Vajra was expounding the secret Dharma amidst a great assembly of countless yogis and yoginīs. Seeing from afar that the prince was about to arrive, and wishing to display the prince's excellent qualities, dispel the assembly's doubts, and arouse their sense of wonder, he used his great compassion to summon a massive thunderbolt and struck it upon the prince. However, the thunderbolt did not strike the prince; instead, it struck a heretical black-tower mountain in the distance. The great assembly, seeing this happen, all felt a sense of wonder and asked, "Where has this royal army come from?"
The yogi of Glorious Joyful Vajra then told them, "This person, for the past five hundred and fifty-two lifetimes, has constantly been a pure monk and attained great mastery. In this life, born in Bengal as Prince Good Victory, he has no attachment whatsoever to such wonderful followers or to royal power. He has abandoned everything and undertaken difficult ascetic practices. Avadhūtipa sent him here. Because he possesses such excellent qualities, this vision has appeared—is it not wondrous?"
At that moment, the entire assembly praised in unison, "Wondrous!" They immediately rose from their seats and went out to welcome him from afar. Seeing the crowd coming to welcome him, the prince and his attendants dismounted and continued on foot. Arriving before his master, he bowed with great respect and said, "Think of me, Master! Although I have long wished to renounce the household life, because of my noble birth, I have been kept in bondage. Previously, I had already approached the accomplished masters—Great Enemy, Awakened Excellence, Luminous Dūjī, and Avadhūtipa. Yet even now, I have still not been able to free myself. Now, following the teaching of Master Avadhūtipa, I have come here. Please grant me the 'mind-generation' and 'empowerment' of the Great Vehicle, along with all the teachings, and through your decisive blessings, may I attain liberation!"
At that time, Rāhulagupta, having made his observations, led the prince alone into the secret mandala and bestowed the empowerment of Glorious Joyful Vajra upon him, giving him the secret name "Wisdom Secret Vajra." Day and night without interruption, he transmitted the various teachings to him. After thirteen days, the empowerment was complete. During those thirteen days, the thousand attendants all came to rest and sleep, thinking only, "When will the prince come out?"
After the thirteen days had passed, the prince departed, making the gesture of the Circle of Great Bliss, and facing his attendants, he sang the song of impermanence.
時羅睺笈多更遣成就瑜伽者八人，前後擁護返𠳐伽羅，變國王心，絕其貪戀，令送與阿嚩都帝，獨修難行之勝等。王子受教已，作瑜伽者相，騎馬而返，千人圍繞，漸至王宮。父母親屬，咸來觀見，生大畏怖，懼其出離，凡經三月，防範不捨。王子及諸同來瑜伽者，徧城遊歷，作瘋狂相。親眷臣庶，見是事已，知王太子決不能留，各自涕泣，悲惜不已。父王泣曰：「噫唏！王子初誕之時，瑞相無量，意為能紹王位，心生歡喜。何故今者，欲依林藪，豈不令吾大失所望？夫復何言！」王子聞父悲語，即安慰曰：「父王！請聽兒言，倘我今者，攝持王位，雖能暫時相聚，而不捨離；暫時不能，何能長期？又非一切生中悉成父子，何能生生相聚，永享快樂耶？兒今捐捨王位行菩提道，一切生中定能歡聚。故願父王慈悲聽許，不作留難。」其父無言，而母哀曰：「雖甚愛顧，於事何益？一切眾生，業力為主。今可放捨，任樂是從，願後生生永為眷屬共相歡聚。」是時王子蒙開許已，心大歡喜，得未曾有。即與同來瑜伽男女，次晨往詣阿嚩都帝，修諸難行，舉中觀論，學中觀法，聞思修三，一座並行。從十二歲至十八歲，唯依止阿嚩都帝修學，未嘗捨離。（譯者按：有傳謂依止九年，或謂依止十二年者。）
總之，尊者之修習密法，多從羅睺羅笈多（又名蓮華鎧）求得。然羅睺羅笈多初是習唯識學，其見解為一切法唯識幻義；尊者初習中觀，其見解為一切法性空義。故羅睺羅笈多師不喜，語云：「汝生於是見解，全是往業所致。」後依密修法，獲大成就時，見諸法性，同尊者所許，喜曰：「諸法本性，如汝所說。」尊者對於中觀之見解，係依阿嚩都帝修學獲得。雖為瑜伽中觀派（譯者按：西藏中觀派總分佛護月稱派、清辯派、靜命派，初二派許外境，後一不許，故名瑜伽。然復不許依他圓成有勝義自性，故曰中觀。後二派若依勝義，不許自性，依世俗則許之。第一派世諦亦不許，故成三派差別。但此義深幽，非少文而能盡述），然其實許，則為月稱派之正見。尊者自云：「我待此派義，是受喇嘛阿嚩都帝所教。然我於月稱論師派，具極大之信心……」云云。尊者又依喇嘛乞食者，請求密宗智慧之灌頂、加持、教授等故，入於大海。（譯者按：尊者入海三次，此為一也。）又尊者住比迦摩尸羅聚落時，見一躶形婦人，時哭時笑，竊念此婦人定具希有功德，遂以意想頂禮（即觀想禮）供養，請諸教授。時彼婦人答曰：「教授我實有。」說已向東而去。尊者隨逐，見住一大尸林中，及至彼所，婦人問曰：「汝見我有功德耶？」尊者答曰：「我實見有功德。」曰：「知我哭笑意否？」答曰：「不知。」告曰：「哭者，見諸有情，未通達時，流轉生死，受種種苦，故我慟哭；若通達時，現前即佛，故我歡笑。」彼婦人作此語已，即現金剛瑜伽母之本身，灌頂加持。爾時尊者見金剛瑜伽母身已，即頂禮供養請諸教授，罄無遺餘。爾時𠳐伽羅境內，外道與內道辯諍，內不抵外，是故內教道場多失於外道。
時有一上座，於意不安，心欲摧伏諸惡外道復我內教，乃徧訪堪破外道之大善巧師及瑜伽師，久而未獲，無量憂愁。尊者適住彼城。一日有一女人，見尊者身有光明，疑其殊勝功德，急詣上座，告其所見。上座聞已往觀，述其因緣，白其所請。尊者許之，大破一切邪見外道，取回所失寺院僧侶，復將外道徒眾感化歸向，建立佛法中。上座深生歡喜，竊念如是勝士現乞丐相，甚為可惜；若出家者，定能饒益聖教。遂勸請出家，未蒙允許；請常住聚樂，亦未許之，未幾盡去。
尊者自睺伽羅西返，途中念云：「今一切密法之加持、教授、堪能、知解，莫越於我者。」一夜於睡夢中，見諸空行母，示諸未曾聞見之密典，摧伏慢意。又於一日度母現身問云：「汝是密乘之善巧者耶？」尊者答曰：「是。」「若爾，知某某修法否？」尊者曰：「彼等昔未曾見。」度母曰：「若爾，則汝之慢大矣。」又云：「汝人間如一毛端許之一切密典，多在空行母等手中。」說已不現。尊者慢意，從此永摧。