佛所行讚入苦行林品第七
Chapter 7: Entering the Forest of Ascetic Practices, from the Buddhacarita
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 ahead and entered the place of the sages. His noble, majestic body blazed with light, illuminating the entire forest of ascetics. Perfect in every meaningful quality, he went there according to those very teachings—like a lion king entering among a herd of beasts. Having entirely abandoned worldly appearance, only the true form of the Path was visible in him. Those learned ascetics, suddenly beholding what they had never seen before, were awestruck, their hearts thrilled with wonder; with palms joined and eyes fixed, they gazed upon him. Men and women attending to their duties looked on without changing their demeanor—as the gods gaze at Indra, staring without blinking. The sages did not shift their feet, staring just the same. Those bearing heavy loads kept working with their hands, yet looked up in reverence without letting go of their tasks—like an ox in the yoke, its body coming forward while its heart follows. Fellow seekers of immortality all exclaimed they had never seen such a sight. Peacocks and other birds cried out in a cacophony, soaring and calling. Brahmin ascetics who observed the deer precepts roamed the mountain forests with the deer. The rough-natured deer, startled and darting glances, saw the prince gazing steadily; the brahmins who followed the deer also gazed steadily in the same way. The sugarcane lamp shone doubly bright, like the light of the rising sun, drawing from the herd of cows an increase of sweet, fragrant milk. Those brahmins, thrilled and delighted, spread the word to one another: "Is this the Eight Vasus, or the Two Ashvins, or the Sixth Mara King, or the Brahma Kāyika gods, or the Sun and Moon deities come down here? Surely he is worthy of reverence—let us rush to make offerings!" The prince, too, humbly and respectfully declined, greeting them with courteous inquiries. The Bodhisattva carefully observed the brahmins in the forest: all practicing various meritorious works, all seeking the pleasures of heaven. He asked the elder brahmins about the true path they practiced: "I have just arrived here and do not know what practice to follow. I ask according to the circumstances—please explain it to me." Then those two kinds of practitioners described in order, according to the circumstances, all their austerities and the fruits of those austerities. Some lived on clean water plants, not produced in villages. Some ate roots, stems, and leaves; some ate flowers and fruits. Their various paths differed, and their foods were also different. Some practiced the bird-like way, picking up food with both feet like钳. Some followed the deer, eating grass; some were python sages who sucked wind; some pounded wood and stones but did not eat, their two teeth leaving marks. Some begged for food and gave it to others, taking the leftovers to eat themselves. Some constantly bathed their heads in water; some tended the sacred fire. Some lived in water practicing as fish sages—thus were their many varieties. The brahmins practiced austerities, and at the end of life would be reborn in heaven. Because of the cause of austerities, they would attain the fruit of ease and joy. The Two-Footed Honored One, the worthy one, heard all these austerities and saw no true meaning in them; his heart was not pleased. Thinking with compassion for them, his mind and mouth told one another: "Alas, these great austerities seek only human and heavenly rewards! They turn in circles toward birth and death—much suffering, little fruit. Turning away from kin and abandoning excellent surroundings, firmly resolved to seek heavenly bliss, though they escape small sufferings, they are finally bound by great suffering. Withering their bodies, practicing austerities, yet seeking rebirth—this only increases the causes of the five desires. Not contemplating birth and death, they seek suffering through suffering. All beings constantly fear death. Diligently they seek rebirth; once born, they will surely die. Though they fear suffering, they long remain submerged in the sea of suffering. This life is utterly exhausting; the next birth never ceases. Bearing suffering to seek present pleasure, seeking heaven is also toil. Seeking pleasure with a base mind, both fall into what is meaningless. Compared to the utterly base, diligence is superior—but not equal to cultivating wisdom, which abandons both and forever reaches the unconditioned. If the suffering body is the Dharma, then ease is non-Dharma. Practicing Dharma and later enjoying pleasure—by Dharma's cause, a non-Dharma fruit. The body's actions, arising and ceasing, all come from the power of mind and intention. If separated from mind and intention, this body is like a withered tree. Therefore one should tame the mind; when the mind is tamed, the body naturally becomes upright. If eating pure food were merit, then birds and beasts and poor children who always eat fruits and leaves should have merit. If it is said that a good mind arises and austerities are the cause of merit, then those who practice ease—why do they not have good minds arising? Pleasure does not arise from a good mind, and goodness is also not a cause of suffering. If those outsiders consider water as purifying, then the beings who live happily in water—evil karma could always be purified. The original merit-sages—wherever they dwell—because merit-sages dwell there, the whole world honors that place. One should honor that merit, not the place. Thus he broadly taught the Dharma, until the sun grew late and clouds gathered. He saw those tending fire—some drilling, some blowing to make it blaze. Some sprinkled ghee or oil; some raised their voices in vows. Thus throughout the day and night he observed their practices, saw no true meaning, and wished to leave. Then all those brahmins came to plead with him to stay. Cherishing the Bodhisattva's virtue, all earnestly urged him: "You have come from a place of non-Dharma to this forest of true Dharma, and now you wish to abandon it—therefore we urge you to stay. The elder brahmins, with disheveled hair and grass garments, follow behind the Bodhisattva, begging him to linger a little. The Bodhisattva saw the elders following, their bodies weary, and stopped beneath a tree, comforting them and sending them back. The brahmins, old and young, surrounded him with joined palms, pleading: 'You suddenly came to this garden full of wondrous abundance, and now you abandon it, leaving it a barren wasteland. As people love life and do not wish to abandon their bodies, so are we—please linger a little. The brahmins here—king sages and celestial sages—all rely on this place, and it is near the side of the Snow Mountain. For increasing human austerities, no place surpasses this. Many learned ones have gone to heaven by this road. Seekers of merit who study immortality all go north from here, embracing the true Dharma; the wise do not travel south. If you see us as lazy, not diligent, practicing impure dharmas, and therefore do not wish to stay, then we should all leave and you may remain here. These brahmins constantly seek companions in austerity. You are the foremost of ascetics—how can you abandon us? If you can stay here, we will serve you as we serve Indra, as the gods serve Vairocana.' The Bodhisattva addressed the brahmins, telling them what his heart aspired to: 'I cultivate the true skillful means, only wishing to extinguish all existence. Your minds are straightforward; you practice Dharma in silence; you kindly think of guests—my heart truly delights in you. Your beautiful words move people's hearts; all who hear are refreshed. Hearing what you say increases my joy in the Dharma. You all have come to me as good friends in Dharma. Now if I abandon you, my heart is deeply grieved. First I turned away from my own kin; now I part from you—the suffering of meeting and separation is no different. It is not that my heart is not joyful, nor do I see fault in you. But your austerities all seek heavenly bliss, while I seek to extinguish the three realms. Body outward, mind apart. The Dharma you practice you have learned from your former teachers. I seek to extinguish all origins, to seek the Dharma of no-origin. Therefore, in this forest there is no reason to remain long.' Then those brahmins, hearing the Bodhisattva's words—true, meaningful, eloquent, and supremely noble—were greatly delighted and doubled their reverence. At that time one brahmin, who always lay in the dust, with tangled hair and garments of tree bark, yellow eyes and a long high nose, said to the Bodhisattva: 'Your resolve is firm, your wisdom bright; you have decisively understood the faults of birth and well know the peace of freedom from birth. Sacrifices to gods and all kinds of austerities all seek heavenly bliss, never leaving the realm of desire. To contend with desire and seek true liberation—this is a true man, a determined one of right awakening. This place is not enough to keep you. You should go to Mount Vaideha. There is a great muni there named Arada. Only he has attained the ultimate, the foremost and supreme eye. You should go to him and hear the true path. He who can delight your heart—you must practice his Dharma. I observe your aspiration, and I fear you will not be at ease there either. You will again leave that place and seek other learned ones. Broad nose, long wide eyes, ruddy lips, white sharp teeth, thin skin, lustrous face, red tongue long, soft, and thin—such wondrous marks all drank the water of that fire. You shall cross depths unfathomable; in the world there is none comparable. The elder sages could not attain it; you shall attain it.' The Bodhisattva accepted his words and bade farewell to the sages. That assembly of sages circumambulated him to the right and each took their leave and returned.