[pg37]
Chapter 4
Renunciation of Sumedha
第四章
須彌陀出家
第四章
须弥陀出家
One day he went up to the upper terrace of his mansion and sitting cross-legged in solitude, thought as follows:
"Miserable is birth in a new existence; so is destruction of the body; miserable also it is to die in delusion oppressed and overpowered by old age."
有一天，當他在屋子樓上獨自靜坐時，他想∶
「生是苦的，身體的毀壞也是苦的，受到老的折磨及愚痴地死也都是苦的。」
有一天，当他在屋子楼上独自静坐时，他想∶
“生是苦的，身体的毁坏也是苦的，受到老的折磨及愚痴地死也都是苦的。”
"Being subject to birth, old age and sickness, I will seek Nibbāna where old age, death and fear are extinct."
「這些都逃不過生、老與病。我將尋找息滅老、死與恐懼的涅槃。」
“这些都逃不过生、老与病。我将寻找息灭老、死与恐惧的涅槃。”
"Wonderful it would be if I could abandon this body of mine without any regard for it as it is full of putrid things such as urine, excreta, pus, blood, the bile, phlegm, saliva, mucus, etc."
「若我能夠毫不執著地捨棄這充滿尿、糞、膿、血、膽汁、痰、唾、涕等污穢物的身體，那不是太美妙了嗎？」
“若我能够毫不执著地舍弃这充满尿、粪、脓、血、胆汁、痰、唾、涕等污秽物的身体，那不是太美妙了吗？”
"Surely there must be a path leading to the peaceful Nibbāna. It cannot be otherwise. I will seek that good Path to Nibbāna so that I shall be liberated from the bondage of life."
「肯定是有一個趣向寂靜涅槃之道。不可能是沒有的。我將尋找這趣向涅槃的善道，以便解脫生命之束縛。」
“肯定是有一个趣向寂静涅槃之道。不可能是没有的。我将寻找这趣向涅槃的善道，以便解脱生命之束缚。”
"For example, just as when there is misery (Dukkha) there also in this world is happiness (Sukha); even so when there is the round of existence which is the arising of Dukkha there should also be Nibbāna which is the cessation of Dukkha."
「譬如，這世界有 苦 (Dukkha) 也有 樂 (Sukha)，同樣地，有導致苦的生死輪迴，必定也有滅苦的涅槃。」
“譬如，这世界有 苦 (Dukkha) 也有 乐 (Sukha)，同样地，有导致苦的生死轮回，必定也有灭苦的涅槃。”
"Again, just as when there is heat there also is cold; even so when there are the three fires of passion, hate and delusion, there should also be Nibbāna which is the extinction of these three fires."
「再者，有熱必定也有冷，同樣地，有貪瞋痴之火，必定也有息滅這三種火的涅槃。」
“再者，有热必定也有冷，同样地，有贪嗔痴之火，必定也有息灭这三种火的涅槃。”
"Again, just as when there is demeritoriousness, there is also meritoriousness; even so when there is rebirth, there should also be Nibbāna where potential for rebirth is exhausted."
「再者，有惡業也有善業，同樣地，有再生必定也有止息再生的涅槃。」
「再者，有恶业也有善业，同样地，有再生必定也有止息再生的涅槃。”
After these thoughts had occurred to him, he went on thinking profoundly:
[pg38]
"For example, a man who has fallen into a pit of excreta or who is besmeared with filth sees from a distance a clear pond adorned with five kinds of lotus; if in spite of seeing it he does not find out the right way to reach the pond, it is not the fault of the pond, but of the man himself; in the same way, there exists a big pond of Deathless Nibbāna where one could wash off one's mental defilements, and if one does not search for that big pond of Nibbāna, it is not the fault of Nibbāna."
過後，他更深入地想∶
「譬如有個掉入糞坑而沾滿糞的人，看到遠處有一座以五種蓮花點綴的清澈水池，若他見到這水池之後依然不去找出可通向它的道路，這並不是那水池的錯，而是他自己的錯。同樣地，這世上有個不死的涅槃池以供人們清洗心中的煩惱，若人們不去尋找這涅槃大池，這並不是涅槃的錯。」
过后，他更深入地想∶
“譬如有个掉入粪坑而沾满粪的人，看到远处有一座以五种莲花点缀的清澈水池，若他见到这水池之后依然不去找出可通向它的道路，这并不是那水池的错，而是他自己的错。同样地，这世上有个不死的涅槃池以供人们清洗心中的烦恼，若人们不去寻找这涅槃大池，这并不是涅槃的错。”
"Again, if a man surrounded by enemies does not try to flee although there is an escape route for him, it is not the fault of the route; in the same way, if a man who is besieged by enemies in the form of mental defilements does not wish to run away although there exists so clearly the big road to the golden city of Nibbāna where one is safe from enemies in the form of mental defilements, it is not the fault of that big road."
「再者，若人為敵所困，然而有路可逃卻不逃，這並不是那條路的錯；同樣地，若有人為煩惱之敵所困時，見到通往安全的涅槃金城之大道依然不願逃跑，這並不是那條大道的錯。」
“再者，若人为敌所困，然而有路可逃却不逃，这并不是那条路的错；同样地，若有人为烦恼之敌所困时，见到通往安全的涅槃金城之大道依然不愿逃跑，这并不是那条大道的错。”
"Again, if a man inflicted with a disease does not get it cured although there is an efficient-doctor, the doctor is not to blame; in the same way, if one suffering painfully from diseases of mental defilements does not look for a master for their cure though there exists one who is skilled in removing these mental defilements, the master is not to blame."
「再者，若人患上重病時，遇到明醫卻不求醫，那並不是醫生的錯；同樣地，若人受到煩惱之病折磨時，有明師也不求教，這並不是導師的錯。」
“再者，若人患上重病时，遇到明医却不求医，那并不是医生的错；同样地，若人受到烦恼之病折磨时，有明师也不求教，这并不是导师的错。”
After thinking thus he contemplated further to be rid of his body:
"Just as a man burdened with the dead body of an animal hung round his neck would get rid of the loathsome carcass and freely and happily go about wherever he likes, even so I too will go to the city of Nibbāna abandoning this putrid body of mine which is but a collection of various worms and foul things."
如此省察之後，他再觀察如何捨棄自己的身體∶
「若人肩上有個動物死屍之負累，他將捨棄這污穢的屍體，自由自在與快樂地任意漫遊。同樣地，我將捨棄這實際上只是充滿各種蟲類與不淨物的身體，而走向涅槃之城。」
如此省察之后，他再观察如何舍弃自己的身体∶
“若人肩上有个动物死尸之负累，他将舍弃这污秽的尸体，自由自在与快乐地任意漫游。同样地，我将舍弃这实际上只是充满各种虫类与不净物的身体，而走向涅槃之城。”
"Again, just as people who have voided their excreta at a lavatory leave them with never a look behind, even so I will go to the city of Nibbāna after leaving behind this body full of various worms and foul things. "
「再者，如人在廁所大便之後，毫不回顧地離它而去；同樣地，我將捨棄充滿各種蟲類與不淨物的身體，而走向涅槃。」
“再者，如人在厕所大便之后，毫不回顾地离它而去；同样地，我将舍弃充满各种虫类与不净物的身体，而走向涅槃。”
[pg39]
"Again, just as the owners of an old, ruined, decaying and leaking boat abandon it in disgust, even so I too will go to the city of Nibbāna after abandoning this body, from the nine orifices of which, filthy things ooze out incessantly."
「再者，如一位船主擁有一艘陳舊、損壞、腐爛與破漏的船，他會厭惡地捨棄它；同樣地，對於這個有九個洞孔不斷流出污穢物體的身軀，我將捨棄它而走向涅槃。」
“再者，如一位船主拥有一艘陈旧、损坏、腐烂与破漏的船，他会厌恶地舍弃它；同样地，对于这个有九个洞孔不断流出污秽物体的身躯，我将舍弃它而走向涅槃。”
"Again, just as a man carrying treasures who happens to be travelling in company with robbers, leaves them and flees to safety when he sees the danger of being robbed of his treasures, even so, since the thought of being robbed of my treasures of meritorious deeds, always makes me afraid, I will abandon this body of mine that is like a chief robber[1. The author explains: When one thinks unwisely and is by instigated greed and hate, this body turns into a robber who takes life, a robber who takes things not given, etc., and plunders all the treasures of one's meritorious deeds, this body is therefore likened to a chief robber.] and will go seeking the road to Nibbāna, which can undoubtedly give me security and happiness."
「再者，若有個身懷巨寶的人不幸與強盜同途，見到強盜對巨寶覬覦的危險，他將棄寶逃至安全之地；同樣地，由於善業被盜之險時常令我感到恐懼，我將捨棄有如首要強盜[1. 作者解釋∶當人們不明智地作意，以及受到貪與瞋的鼓動時，這身體變成一個殺生、偷盜等的強盜，搶去自己善的財富，因此，這身體就有如首要的強盜。]的身體，而尋找一條道路以通往肯定帶給我安全快樂的涅槃。」
“再者，若有个身怀巨宝的人不幸与强盗同途，见到强盗对巨宝觊觎的危险，他将弃宝逃至安全之地；同样地，由于善业被盗之险时常令我感到恐惧，我将舍弃有如首要強盜[1. 作者解释∶当人们不明智地作意，以及受到贪与嗔的鼓动时，这身体变成一个杀生、偷盗等的强盗，抢去自己善的财富，因此，这身体就有如首要的强盗。]的身体，而寻找一条道路以通往肯定带给我安全快乐的涅槃。”
The great alms-giving
大佈施
大布施
After contemplating thus on renunciation in the light of these similes, once again it occurred to Sumedha the Wise: "Having amassed this much of wealth, my father, grandfather and other kinsmen of mine of seven generations were unable to take even a single coin with them when they passed away. But I should find some means of taking this wealth with me up to Nibbāna[2. He could not of course carry his wealth bodily with him to Nibbāna. But Sumedha is referring here to beneficial results that would accrue from his meritorious deeds of giving away his wealth in charity.]." Then he went to the king and said, "Your Majesty, since my mind is obsessed with a great dread of the dangers and sufferings springing from such things as birth, old age, etc. I am going to leave the household life and become a recluse. I have wealth worth several crores. Please take possession of it."
以譬喻的方式省察了出離之後，須彌陀繼續想∶「累積了這許多財物之後，我的父親、祖父，以及上至七代的祖先在去世時，連一個錢幣都帶不去。然而我將找出一個方法以帶它們到涅槃[2. 當然他並不是能夠用身體把財產帶去涅槃。在此，須彌陀是指以財富行佈施之善業所帶來的善報。]。」之後，他去晉見國王，說道∶「陛下，由於我心中充滿對生、老等引起之苦的恐懼，我要出家為隱士。我有好幾千萬的財富，請您收下吧。」
以譬喻的方式省察了出离之后，须弥陀继续想∶“累积了这许多财物之后，我的父亲、祖父，以及上至七代的祖先在去世时，连一个钱币都带不去。然而我将找出一个方法以带它们到涅槃[2. 当然他并不是能够用身体把财产带去涅槃。在此，须弥陀是指以财富行布施之善业所带来的善报。]。” 之后，他去晋见国王，说道∶“陛下，由于我心中充满对生、老等引起之苦的恐惧，我要出家为隐士。我有好几千万的财富，请您收下吧。”
"I do not desire your wealth. You may dispose of it in any way you wish," replied the king. "Very well, Your Majesty," said Sumedha the Wise and with the [pg40] beating of the mighty drum he had it proclaimed all over the city of Amaravatī: "Let those who want my riches come and take them." And he gave away his wealth in a great alms-giving to all without distinction of status and whether they are destitute or otherwise.
「我不想要你的財富。你可以用任何方式分發它。」國王這樣回答。須彌陀說∶「好的，陛下。」然後他在不死城各地擊鼓宣佈∶「誰要錢財的都來把它取去。」他以平等心、不分等級階層地分發財產，以實行大佈施。
“我不想要你的财富。你可以用任何方式分发它。” 国王这样回答。须弥陀说∶“好的，陛下。” 然后他在不死城各地击鼓宣布∶“谁要钱财的都来把它取去。” 他以平等心、不分等级阶层地分发财产，以实行大布施。
The renunciation
出家
出家
After thus performing a great act of charity Sumedha the Wise, the Future Buddha, renounced the world and left for the Himalayas with an intention to reach Dhammika Mountain on that very day. The Sakka[3. Sakka, the name of "King of the Devas". He is known by many other names including Vāsava and Sujampati. He rules over Devas in Tāvatiṁsa which is supposed to be the second lowest of the six celestial abodes. There are many stories which tell of his help rendered to Bodhisattas and other noble persons.] seeing him approach the Himalayas after renunciation summoned Vissukamma[4. He is Sakka's chief architect and builder who built under Sakka's orders the hermitages for the Bodhisatta in other existences as well.] and said: "Go, Vissukamma. There is Sumedha the Wise who has renounced the world intending to become a recluse. Have a residence made ready for him."
做了此大佈施之後，須彌陀就出家，希望在當天可到達喜瑪拉雅山脈的 如法山 (Dhammika)。帝釋天王 (Sakka) 看到他出家後前往喜瑪拉雅山脈，就招來 毗首羯磨[4. 毗首羯磨是帝釋天王的首席建築神。] (Vissukamma)，說道∶「去吧，毗首羯磨，須彌陀已經出家為隱士，你就為他準備一間住所吧！」
做了此大布施之后，须弥陀就出家，希望在当天可到达喜玛拉雅山脉的 如法山 (Dhammika)。帝释天王 (Sakka) 看到他出家后前往喜玛拉雅山脉，就招来 毗首羯磨[4. 毗首羯磨是帝释天王的首席建筑神。] (Vissukamma)，說道∶“去吧，毗首羯磨，须弥陀已经出家为隐士，你就为他准备一间住所吧！”
"Very well, Lord," said Vissukamma in answer to the Sakka's command. He then marked out a delightful enclosure as a hermitage, created in it a well-protected hut with a roof of leaves and a pleasant, faultless walkway.
「好的，大王。」毗首羯磨接受了帝釋天王的命令。他選了一個優美的地方作為禪園，在裡面建了一個堅固的草舍和一條無瑕疵的行禪小道。
“好的，大王。” 毗首羯磨接受了帝释天王的命令。他选了一个优美的地方作为禅园，在里面建了一个坚固的草舍和一条无瑕疵的行禅小道。
The author then describes the walkway and gives its measurement: sixty cubits long, it consists of three lanes - the main one with two narrower ones on both sides. The main walkway was one a half cubits wide, and each of the two flankers one cubit wide. The whole walkway was on even ground strewn with white sand. For details of the five defects see the Anudīpanī.
作者進一步形容這行禪小道與它的尺寸，它的長度是六十腕尺[4a.一腕尺大約是十七至廿二英吋。]，有三條行道，主行道居中，闊一腕尺半，兩旁各有闊一腕尺的次道。地面平坦且以沙覆蓋。
作者进一步形容这行禅小道与它的尺寸，它的长度是六十腕尺[4a. 一腕尺大约是十七至廿二英吋。]，有三条行道，主行道居中，阔一腕尺半，两旁各有阔一腕尺的次道。地面平坦且以沙覆盖。
[pg41]
The author further enumerates the eight sources of comfort which a good hermitage such as the one created by Vissukamma would bring to a recluse.
作者列舉了可為隱士帶來舒適的禪園的八個條件，就有如毗首羯磨所造的一樣，那即是∶
作者列举了可为隐士带来舒适的禅园的八个条件，就有如毗首羯磨所造的一样，那即是∶
These eight sources of comfort see the Anudīpanī are:
In addition to these eight, the author says that the hermitage created by Vissukamma was of the kind that facilitated ascetic practices for its residents and helped them gain Vipassanā-Insight into the true nature of things (impermanence, unsatisfactoriness and insubstantiality) without much difficulty. It had chambers, caves, tunnels, trees bearing flowers and fruits, and a pond of sweet and clear water. It was a secluded place free from disturbances of wild beasts and raucous noises of birds.
除此之外，作者指出毗首羯磨所造的禪園是特別有助隱士易於證得知見諸法實相 ( 無常、苦與無我 ) 之觀智的。它有房子、山洞、隧道、花樹、果樹和一座清澈的水池。它是一個寧靜之地，不受到鳥獸的干擾。
除此之外，作者指出毗首羯磨所造的禅园是特别有助隐士易于证得知见诸法实相 ( 无常、苦与无我 ) 之观智的。它有房子、山洞、隧道、花树、果树和一座清澈的水池。它是一个宁静之地，不受到鸟兽的干扰。
The leaf-hut contained various requisites of an ascetic such as a headdress, robes, a tripod, a water jug and so on. Vissukamma then wrote on the inner wall of the hut an inscription reading "whoever wishes to become an ascetic may make use of these requisites", and he went back to his divine abode.)
草舍裡有各種出家隱士的用具，譬如頭罩、袈裟、三腳桌、水壺等。毗首羯磨在草舍內牆刻上「誰想成為隱士的可用這些用具」的字眼，然後返回天界。)
草舍里有各种出家隐士的用具，譬如头罩、袈裟、三脚桌、水壶等。毗首羯磨在草舍内墙刻上 “谁想成为隐士的可用这些用具” 的字眼，然后返回天界。)
[pg42]
Beginning of ascetic life
開始隱士的生活
开始隐士的生活
Reaching the foothills of the Himalayas, Sumedha the Wise walked along the hills and ravines and looked for a suitable place where he could live comfortably. There at a river bend in the region of Mt. Dhammika he saw the delightful hermitage created by Vissukamma at the instance of Sakka. He then went slowly to the edge of the walkway, but on seeing no footprints he thought: "Surely, the residents of this hermitage must be taking a rest in the leaf-hut after their tiring alms-round in the neighbouring villages"; having thought thus he waited for a while.
到喜瑪拉雅山下時，須彌陀走在山與峽谷之中，尋找一個適合的地方，以便可以舒適地生活。在如法山區裡的一個河灣處，他看到毗首羯磨所造的優美禪園。他慢慢地走到行禪小道旁，但卻看不到足印，他想∶「這禪園的住戶應該是在鄰村托缽回來感到疲倦，因此在草舍裡面休息。」如此想後，他即在外邊等候。
到喜玛拉雅山下时，须弥陀走在山与峡谷之中，寻找一个适合的地方，以便可以舒适地生活。在如法山区里的一个河湾处，他看到毗首羯磨所造的优美禅园。他慢慢地走到行禅小道旁，但却看不到足印，他想∶“这禅园的住户应该是在邻村托钵回来感到疲倦，因此在草舍里面休息。” 如此想后，他即在外边等候。
Seeing no signs of habitation after a fairly long time, it occurred to him, "I have waited long enough. I should now investigate to see whether there are any occupants or not." He opened the door and entered the leaf-hut. Looking here and there he saw the inscription on the wall and thought: "These requisites are befitting requisites for me. I will use them and become an ascetic." Having made up his mind and after reflecting on the nine disadvantages of a lay man's dress and the twelve advantages of a fibre-robe he discarded the dress he was in and donned the robe.
過了好一陣子，他還是沒有看到有人住的跡象，他就想∶「我己經等了相當久。現在我應該檢查一下這裡是否有人居住。」他就開門走進草舍裡。探看了一下，他看到了刻在牆上的字，他想∶「這些用具很適合我，我可用它們而成為一個隱士。」決定後他再省察俗家服裝的九個壞處與袈裟的十二個好處，然後將身上的俗家裝束換成袈裟。
过了好一阵子，他还是没有看到有人住的迹象，他就想∶“我己经等了相当久。现在我应该检查一下这里是否有人居住。” 他就开门走进草舍里。探看了一下，他看到了刻在墙上的字，他想∶“这些用具很适合我，我可用它们而成为一个隐士。” 决定后他再省察俗家服装的九个坏处与袈裟的十二个好处，然后将身上的俗家装束换成袈裟。
Leaving the hut and approaching the foot of trees
捨棄草舍而居於樹下
舍弃草舍而居于树下
When he had taken off his fine dress Sumedha the Wise took the fibre-robe red like a cluster of Anojā flowers. He found the robe folded and placed for ready use on a bamboo peg; he wore it round the waist. On top of it he put on another fibre-robe, which had the colour of gold. He also placed on his left shoulder the hide, complete with hoofs, of a black antelope, which was like a bed of Punnāga flowers. He put the headdress on his top knot and fastened it with an ivory hairpin. Taking a curved carrying yoke he hung at one end of it a string net with knots which were like pearls into which he placed the water jug which was of the colour of coral; at the other end of the yoke were hung a long hook [pg43] (used for gathering fruits from trees), a basket, a wooden tripod, etc. He then shouldered the yoke that now carried the full equipment of an ascetic. Taking hold of a walking stick with his right hand, he went out of the hut. While walking back and forth along the walkway, sixty cubits long, he surveyed himself in his new garb and felt exultant with the thought:
當須彌陀除下錦衣拿起袈裟時，它紅得像是一束 阿諾佳花 (Anojā)。他發現袈裟是折好放在竹架上。他把作為下衣的袈裟圍在腰間，再把作為上衣的金色袈裟穿上。把獸皮坐具放在左肩。用象牙針把頭罩別在髮髻上。他拿起一支軛狀扁擔，一端挑起裝著珊瑚色水壺的網，另一端挑起一支長鉤 ( 用於摘取樹上的果子 )、一個籃子、一個三腳木架等。然後把裝齊隱士用具的扁擔放在肩上。右手拿了一支木杖，他走出了草舍。當他在六十腕尺長的行禪小道上來回走著時，看著穿上新裝束的自己，他快樂地想∶
当须弥陀除下锦衣拿起袈裟时，它红得像是一束 阿诺佳花 (Anojā)。他发现袈裟是折好放在竹架上。他把作为下衣的袈裟围在腰间，再把作为上衣的金色袈裟穿上。把兽皮坐具放在左肩。用象牙针把头罩别在发髻上。他拿起一支轭状扁担，一端挑起装著珊瑚色水壶的网，另一端挑起一支长钩 ( 用于摘取树上的果子 )、一个篮子、一个三脚木架等。然后把装齐隐士用具的扁担放在肩上。右手拿了一支木杖，他走出了草舍。当他在六十腕尺长的行禅小道上来回走著时，看著穿上新装束的自己，他快乐地想∶
"My heart's desire has been completely fulfilled.
Splendid indeed is my ascetic life.
The ascetic life has been praised by all wise men, such as Buddhas and Private Buddhas.
The bondage of household life has been abandoned.
I have come safely out of the realm of worldly pleasures.
I have entered upon the noble life of an ascetic.
I will cultivate and practise the holy life.
Endeavour will I to attain the benefits of holy practices."
「我已經實現了心中的願望。
出家隱士的生活實在太美妙了。
一切智者如佛陀與辟支佛都稱頌出家隱士的生活。
在家生活的束縛已經被捨棄了。
我已經安全地遠離了世俗欲樂的生活。
我已經開始了出家隱士的聖潔生活。
我將努力、精進獲取聖潔修行的利益。」
“我已经实现了心中的愿望。
出家隐士的生活实在太美妙了。
一切智者如佛陀与辟支佛都称颂出家隐士的生活。
在家生活的束缚已经被舍弃了。
我已经安全地远离了世俗欲乐的生活。
我已经开始了出家隐士的圣洁生活。
我将努力、精进获取圣洁修行的利益。”
He then put down the carrying yoke from his shoulder, and sitting gracefully like a golden image on the bean-coloured stone slab in the middle of the walkway, he passed the daytime there.
然後他放下扁擔，莊嚴地靜坐在石頭上度過白天。
然后他放下扁担，庄严地静坐在石头上度过白天。
When evening came he entered the hut, and lying on the wooden plank by the side of a cane couch he used robes as blankets and went to sleep. When he woke up early in the morning, he reflected on the reasons and circumstances of his being there:
"Having seen the demerits of the household life, and having given up incomparable wealth and unlimited resources and retinue, I have entered the forest and become an ascetic desiring to seek meritoriousness that will liberate me from the snares of sensuality. From today onwards, I should not be negligent. There are these three categories of wrong thoughts, namely, Thought based on Desire (Kāma-vitakka) directed to sense-pleasures; Thought based on Ill-will (Vyāpāda-vitakka) directed to killing, destroying, harming; Thought based on Cruelty
[pg44]
(Vihiṁsa-vitakka) directed to causing harm and injury to others. These thoughts may be likened to wild flies which feed on those who are negligent and who abandon the practice of mental detachment from defilements and physical detachment from sense-pleasures. Now is the time for me to devote myself totally to the practice of Detachment (Paviveka)."
當黑夜降臨時，他進入草舍裡，躺在床上，以袈裟當被入睡。清晨醒來時，他省思來此的原因與此地的環境∶
「看透了俗家生活之惡，再捨棄了巨大的財產、資源與隨從，我來到森林成為出家隱士，是為了尋找解除欲樂陷阱的善法。從今天開始，我不可疏忽失念。人心有三種惡思惟，即∶對欲樂的 欲貪思惟 (Kāma-vitakka)；想要殺生、毀滅與傷害的 瞋恨思惟 (Vyāpāda-vitakka)；想要傷害別人的 傷害思惟 (Vihiṁsa-vitakka)。這些惡思惟就有如野蠅一般，以放棄修習內心不執著於煩惱和身體上不執著於欲樂之人為食物。現在是我全心全意地投入於修習 捨離 (Paviveka) 的時候了。」
当黑夜降临时，他进入草舍里，躺在床上，以袈裟当被入睡。清晨醒来时，他省思来此的原因与此地的环境∶
“看透了俗家生活之恶，再舍弃了巨大的财产、资源与随从，我来到森林成为出家隐士，是为了寻找解除欲乐陷阱的善法。从今天开始，我不可疏忽失念。人心有三种恶思惟，即∶对欲乐的 欲贪思惟 (Kāma-vitakka)；想要杀生、毁灭与伤害的 嗔恨思惟 (Vyāpāda-vitakka)；想要伤害别人的 伤害思惟 (Vihiṁsa-vitakka)。这些恶思惟就有如野蝇一般，以放弃修习内心不执著于烦恼和身体上不执著于欲乐之人为食物。现在是我全心全意地投入于修习 舍离 (Paviveka) 的时候了。”
"True, seeing the defects of household life that obstruct, hinder and harm meritorious practices, I have renounced the world. This hut of leaves is indeed delightful. This fine levelled ground is bright yellow like a ripe bael fruit. The walls are silvery white. The leaves of the roof are beautifully red like the colour of a pigeon's foot. The couch made of cane bears the patterns of a variegated bedspread. The dwelling place is very comfortable to live in. I do not think that the luxuries of my former residence can excel the comfort provided by this hut." Reflecting thus he discerned the eight disadvantages of a leaf-hut and the ten advantages of the foot of trees. Consequently, on that very day he abandoned the hut and approached the foot of trees that are endowed with ten virtues.
「事實上，在看透俗家生活阻礙與危害到修習法的缺陷之後，我才出家。這草舍實在是很優美，平地金黃細緻，牆白如銀，葉子做的屋頂紅得有如鴿爪之色般美麗，藤做的床有如擁有斑駁的床單。這住所實在是很舒適。我不認為我以前的豪華住宅會比這草舍來得舒適。」如此省思之後，他再省察草舍的八個壞處與樹下的十個好處。過後，在當天他即捨棄了草舍而住在樹下。
“事实上，在看透俗家生活阻碍与危害到修习法的缺陷之后，我才出家。这草舍实在是很优美，平地金黄细致，墙白如银，叶子做的屋顶红得有如鸽爪之色般美丽，藤做的床有如拥有斑驳的床单。这住所实在是很舒适。我不认为我以前的豪华住宅会比这草舍来得舒适。” 如此省思之后，他再省察草舍的八个坏处与树下的十个好处。过后，在当天他即舍弃了草舍而住在树下。
Cultivation the practices of meditation while living on fruits
培育禪定和以水果為食物
培育禅定和以水果为食物
The following morning he entered the nearby village for alms-food. The villagers made a great effort to offer him choice food. After finishing his meal he went back to the enclosure in the forest and sat down thinking:
"I became an ascetic not because I lacked food and nourishment. Delicacies tend to boost one's pride and arrogance of being a man. There is no end to the trouble that arises from the necessity of sustaining one's life with food. It would be good if I should abstain from food made from cultivated grains and live only on the fruits that fall from trees."
隔天早晨他去鄰近的鄉村托缽。村人細心地準備美食來供養。用餐後，他回到森林裡坐下，想道∶
「我不是因為缺少食物或營養才出家。細心的照顧增長感到身為人的我慢心。作為保持生命的食物給人們沒完沒了的麻煩。我應該避免食用耕種得來的穀類，而只食用自樹上掉下來的水果來維持生命。」
隔天早晨他去邻近的乡村托钵。村人细心地准备美食来供养。用餐后，他回到森林里坐下，想道∶
“我不是因为缺少食物或营养才出家。细心的照顾增长感到身为人的我慢心。作为保持生命的食物给人们没完没了的麻烦。我应该避免食用耕种得来的谷类，而只食用自树上掉下来的水果来维持生命。”
[pg45]
From that moment he lived only on fruits that fell from trees. Without lying down at all, he made strenuous efforts to meditate incessantly only in the three postures of sitting, standing and walking, and at the end of seven days, he achieved the Eight Attainments (the eight mundane Jhānas) and the Five Higher Spiritual Powers (Abhiññā).
從那一刻開始，他即只依靠自樹上掉下來的水果來維持生命。他不再躺下身體，而只以坐、立與行三種姿勢連續不斷地精進修禪。七天之內，他證得了 八定 ( 四色禪那與四無色禪那 ) 與 五神通 (Abhiññā)。
从那一刻开始，他即只依靠自树上掉下来的水果来维持生命。他不再躺下身体，而只以坐、立与行三种姿势连续不断地精进修禅。七天之内，他证得了 八定 ( 四色禅那与四无色禅那 ) 与 五神通 (Abhiññā)。
The Buddhavaṁsa Text narrating the story from the time Sumedha the Wise, the Future Buddha, performed the act of great charity up to the time he became an ascetic and achieved the Higher Spiritual Powers and Jhānas, reads:
《佛種姓經》裡有描述須彌陀菩薩的故事；從他行大佈施開始到他得八定與五神通的內容如下∶
《佛种姓经》里有描述须弥陀菩萨的故事；从他行大布施开始到他得八定与五神通的内容如下∶
1. Thus, Sāriputta, I, Sumedha the Future Buddha, contemplating thus to renounce the world, gave many crores of wealth to rich and poor alike, and made my way to the Himalayas.
1. 舍利弗，當時是須彌陀菩薩的我，如此省察後決定出家，把數千萬的財產平等地佈施給貧者富者。之後向喜瑪拉雅山前進。
1. 舍利弗，当时是须弥陀菩萨的我，如此省察后决定出家，把数千万的财产平等地布施给贫者富者。之后向喜玛拉雅山前进。
[pg46]
2. Not far from the Himalayas, was a mountain named Dhammika (because it was the place where noble persons of ancient time practised Dhamma). In that region of Dhammika, I made a pleasant enclosure and created a fine hut of leaves[5. Here the author explains: In this connection, as has been said before, the hermitage, the hut of leaves, the walkway, etc., were all created by Vissukamma under Sakka's orders. Nevertheless, the Buddha, referring to the power's accrued from his own meritorious deeds while as Sumedha, said, "I made a pleasant enclosure in the forest and created a fine hut," etc., as though he himself had done them all. In reality, it should be noted without doubt that they were not constructed by Sumedha the Hermit, but by Vissukamma at the command of Sakka.].
2. 離喜瑪拉雅山不遠處，有座山名為如法 ( 因為是古代聖人修習正法的地方 )。在如法山區裡，我造了一所優美的禪園和一間精緻的草屋[5. 實際上是毗首羯磨所造的。佛陀這麼說是指這些事物出現是由於他的善業所致。]。
2. 离喜玛拉雅山不远处，有座山名为如法 ( 因为是古代圣人修习正法的地方 )。在如法山区里，我造了一所优美的禅园和一間精緻的草屋[5. 实际上是毗首羯磨所造的。佛陀这么说是指这些事物出现是由于他的善业所致。]。
3. There in the region of Mount Dhammika I created a walkway free of the five defects. I created a hermitage that enabled one to possess the eight kinds of comfort of a recluse. After becoming an ascetic there I began to develop the practices of concentration and Insight-meditation to gain the Five Higher Spiritual Powers and the Eight Attainments.
3. 在如法山區裡，我造了一條沒有五種缺陷的行禪小道。我造了一所能令人獲得隱士的八種舒適的禪園。成為出家隱士之後，我開始修習止禪與觀禪，以證得五種神通與八定。
3. 在如法山区里，我造了一条没有五种缺陷的行禅小道。我造了一所能令人获得隐士的八种舒适的禅园。成为出家隐士之后，我开始修习止禅与观禅，以证得五种神通与八定。
4. I discarded the dress I had worn that had nine defects; I then put on the fibre-robe that possessed twelve virtues.
4. 我捨棄有九種缺陷的服裝，披上了有十二種美德的袈裟。
4. 我舍弃有九种缺陷的服装，披上了有十二种美德的袈裟。
5. I abandoned the hut of leaves that suffered from eight defects. I approached the foot of trees that possessed ten virtues.
5. 我捨棄了有八種缺陷的草屋，而走向有十種美德的樹下。
5. 我舍弃了有八种缺陷的草屋，而走向有十种美德的树下。
[pg47]
6. I totally abstained from the food that came of grain sown and grown. I took fruits that fell from trees and that possessed many virtues.
6. 我完全不吃耕種得來的穀類食物，只吃從樹上掉下來的水果。
6. 我完全不吃耕种得来的谷类食物，只吃从树上掉下来的水果。
7. (Without lying down,) in the three postures of sitting, standing and walking, I made strenuous efforts at meditation there at the hermitage. Within seven days I attained the Five Higher Spiritual Powers.
7. (不躺下身體 ) 以坐、立與行三種姿勢，我精進地修禪，在七天之內，我證得了五種神通。
7. ( 不躺下身体 ) 以坐、立与行三种姿势，我精进地修禅，在七天之内，我证得了五种神通。
►Sutta Piṭaka
►Khuddaka Nikāyo
►Khuddakapāṭha
►Basket of Discourses ►Collection of Short Discourses ►The Short Passages
►经藏 ►小部 ►小诵
►經藏 ►小部 ►小誦