Chinese
那片园林就变成了他的游玩之所。他长时间地观察菩萨，心想：凭借何种力量使他变成这样的圣人呢？这个人就是他了。于是上前询问，菩萨回答说：确实如此。然后，他请菩萨入座，用鲜花和水果供养。第二十，显示寻找道路：之后，菩萨在那里稍作停留，说道：从这里到斯伽（梵文：Śrāvastī，舍卫城）有多远？回答说：十二由旬。菩萨心想：那里太近了。于是渡过恒河，游历四方，最终到达王舍城（今比哈尔邦拉杰吉尔）。他用卡拉维拉树的叶子做钵，进入城市乞食。国王瓶沙王从王宫顶上看见了他，心想：王舍城虽然有很多出家人，但是像他这样行为端庄的，却没有其他人。于是特意赞叹他，菩萨则在山脚下的白色或帕塔拉树下休息。国王派侦察使者前去打探，得知菩萨在那里，国王便带着眷属来到菩萨面前。他们愉快地交谈，国王说：年轻人，正值青春年华就乞食，这不太合适。我愿意供养您一切所需的享乐，请问您的种姓等情况如何？菩萨回答说：国王，靠近雪山的地方，有个地方土地肥沃，物产丰富，名叫憍萨罗（梵文：Kośala，拘萨罗）。甘蔗种族，太阳后裔的释迦族就住在那里。国王，我是刹帝利种姓，我不追求享乐。他还说：国王，我刚出生时，就对享乐没有兴趣。那些可怕的、成为正法敌人的东西，既然已经舍弃，又怎么会再要呢？等等，说了许多。国王问：您通过这种苦行，想要追求什么呢？菩萨回答：圆满的菩提。国王说：您何时获得菩提，请记得我。菩萨回答：我会那样想的。之后，菩萨前往靠近鹫峰山，各种仙人居住的地方，与仙人...
English
That garden became his place of recreation. He observed the Bodhisattva for a long time, thinking: By what power did he become such a holy being? This is the one. So he went forward and asked, and the Bodhisattva replied: It is indeed so. Then, he invited the Bodhisattva to sit down and offered flowers and fruits. Twentieth, showing the search for the path: After that, the Bodhisattva stayed there for a while, and said: How far is it from here to Śrāvastī? The answer was: Twelve yojanas. The Bodhisattva thought: That's too close. So he crossed the Ganges River, traveled around, and finally arrived at Rājagṛha (present-day Rajgir, Bihar). He made a bowl out of the leaves of the karavira tree and entered the city to beg for alms. King Bimbisāra saw him from the top of the palace and thought: Although there are many renunciates in Rājagṛha, there is no one else with such dignified conduct. So he specially praised him, and the Bodhisattva rested under a white or patala tree at the foot of the mountain. The king sent scouts to inquire, and learning that the Bodhisattva was there, the king came to the Bodhisattva with his retinue. They talked happily, and the king said: Young man, it is not appropriate to beg for alms in the prime of your youth. I am willing to offer you all the pleasures you desire, please tell me what is your lineage, etc.? The Bodhisattva replied: King, near the snowy mountains, there is a place with fertile land and abundant products, called Kośala. The Ikshvaku race, the Shakya clan of the solar dynasty, lives there. King, I am of the Kshatriya caste, I do not seek pleasure. He also said: King, even when I was just born, I had no interest in pleasures. Those terrible things that have become enemies of the Dharma, since they have been abandoned, how could they be taken back again? And so on, he said many things. The king asked: What do you want to pursue through this asceticism? The Bodhisattva replied: Perfect Bodhi. The king said: When you attain Bodhi, please remember me. The Bodhisattva replied: I will think of it that way. After that, the Bodhisattva went to a place near Vulture Peak Mountain, where various sages lived, and with the sages...
Chinese
城镇被五火焚烧，单脚站立等，菩萨将他们所修的苦行加倍再加倍地修行。因此，被称为大仙人和大沙门。菩萨知道他们只是为了追求天界，心想这条路是无能的，是重新堕落的邪道。于是前往精通幻术之子长飞的住所，请求传授长飞直至无所有处之间的所有诀窍。当天晚上就获得了这些诀窍。第二天，长飞问道：“你是否证悟了无所有处之间的法？”回答说：“正是如此。”长飞说：“那么我们是相同且平等的，请过来，我们两个一起引导这个眷属。”他们非常高兴和满足，并忘记了一切。菩萨心想，仅仅通过这条道路是无法了解和看见真理的，也无法圆满证悟。于是前往楞伽之子胜行的住所。在那里，一切都和长飞的情况一样，不同的是，他在那里获得了无所有处和非想非非想处之间的有边际的禅定。之后，菩萨从胜行的住所出来，前往其他地方。第二十一个苦行是：当时，净饭王派遣许多人去探视菩萨的情况，得知菩萨没有侍者，独自游荡和居住。于是派遣了三百人去侍奉，善觉王也派遣了二百人。之后，他们带着五百眷属在森林中游荡，菩萨知道和许多人在一起无法获得甘露，于是带领了父亲方面的三百人和母亲方面的二百人，其余的人遣返回去。他和那些被转变为仙人装束的人一起，游历伽耶城南方的斯德加亚村，前往尼连禅河边，尼由辛意
English
The towns were burned by five fires, standing on one foot, etc. The Bodhisattva practiced the austerities they practiced, doubling and redoubling them. Therefore, he was known as the great hermit and the great ascetic. Knowing that they were only seeking the heavens, the Bodhisattva thought, "This path is incapable, it is a relapse into wrong views." So he went to the abode of Long-flying, the son of Illusion-knowing, and requested instructions on all the secrets up to the realm of nothingness. That very night he attained them. The next morning, Long-flying asked, "Have you realized the Dharma up to the realm of nothingness?" He replied, "That is exactly so." Long-flying said, "Then we are equal and the same. Please come, let us two guide this retinue together." They were very happy and content, and forgot everything. The Bodhisattva thought, "By this path alone, one cannot know or see, one cannot attain perfect enlightenment." So he went to the abode of Ascetic Practice, the son of Renunciation. There, everything was the same as with Long-flying, except that he attained the meditation of the peak of existence, called the realm of neither perception nor non-perception. Then the Bodhisattva emerged from the abode of Ascetic Practice and went elsewhere. The twenty-first austerity was: At that time, King Śuddhodana sent many spies to observe the Bodhisattva's situation, and learned that the Bodhisattva had no attendants and wandered and dwelt alone. So he sent three hundred people to attend him, and King Mahāprajāpatī also sent two hundred people. Then, wandering in the forest with five hundred attendants, the Bodhisattva knew that he could not obtain nectar while staying with many people. So he led three hundred people from his father's side and two hundred people from his mother's side, and sent the rest back. Together with those who were transformed into the appearance of hermits, he traveled through the village of Steṅgaya in the south of the city of Gayā, and went to the bank of the Nairañjanā River, Neu Sing Yi.
Chinese
到来的地方，看到茂密的森林和各种树木装饰，心想：我应当在这森林中舍弃住处。这样想着，便在一棵树下坐下。在那里，牙齿抵着牙齿，舌头贴着上颚，以心摄持心，极其专注地收摄，以至于毛孔中流出汗水。像这样行持苦行，感受着强烈难忍的感受，但没有退缩，而是发起精进。不是没有调伏身体，而是调伏身体；不是昏沉，而是安住正念；不是散乱，而是将慈爱之心专注于一处。之后，在第二个阶段，开始修习无想禅定，进入加行时，由于抑制呼气和吸气，所有的气息都向上升到头顶，头部产生难以忍受的刺痛，如同被铁钉钉入一般。没有退缩等等，如前所述。在第三个阶段，当真正获得无想禅定时，抑制气息时，气息从两个耳朵的孔道中流出，就像铁匠拉动风箱一样。像这样感受着难以忍受的感受，但没有退缩等等，如前所述。在第四个阶段，当圆满成就无想禅定时，进入等持时，由于抑制气息的运行，腹部变得非常膨胀，头部产生刺痛，身体内部产生如同被锋利的水刀切割般的感受，以及如同被悬挂在火坑中的刺痛，虽然感受着这些，但没有退缩等等，如前所述。在第五个阶段，食用粗劣的食物和少量酒，即食用用蒙豆或中国豆，或米等熬制的汤，在汤的颜色未消失之前，不食用其他的食物。那时，诸天请求从毛孔中摄取精华，但他心想：舍弃食物而摄取精华，这是自诩清高、虚伪、颠倒、欺骗他人，因此制止了摄取精华。因此身体变得非常干枯和疯狂，但没有退缩等等，与前相同。身体变得多么虚弱呢？身体就像阿斯塔灌木和卡利卡树的树枝完全干枯后弯曲一样，头部也像长满疙瘩的旧葫芦一样，眼珠深陷
English
Arriving at a place adorned with dense forests and various trees, he thought, "I should abandon my dwelling in this forest." Thinking thus, he sat down under a tree. There, pressing teeth against teeth, tongue against palate, and holding mind with mind, he restrained himself so intensely that streams of sweat flowed from the pores of his skin. Thus, practicing austerities, he experienced intense and unbearable feelings, but without shrinking back, he initiated diligence. It was not without taming the body, but with taming the body; not with dullness, but with mindfulness present; not with distraction, but with love focused on one point. Then, in the second stage, he began to meditate on the formless absorption, entering into the practice. By suppressing exhalation and inhalation, all the winds rose to the crown of his head, and an unbearable stinging pain arose in his head, as if hammered with an iron stake. Without shrinking back, and so forth, as before. In the third stage, when he actually attained the formless absorption, when he suppressed the winds, they flowed from the two ear canals, like a blacksmith blowing a bellows. Thus, experiencing unbearable feelings, but without shrinking back, and so forth, as before. In the fourth stage, when he had perfected the formless absorption and entered into equipoise, by suppressing the movement of the winds, the abdomen became extremely distended, and he experienced stinging pains in his head and feelings in his body as if cut by a sharp water knife, and stinging pains as if hung in a pit of fire, but without shrinking back, and so forth, as before. In the fifth stage, he partook of poor food and a little alcohol, that is, he partook of the broth of boiled Mon beans or Chinese beans, or rice, and did not partake of other food until the color of that broth had disappeared. At that time, the gods requested to extract essence from the pores of his skin, but he thought, "To abandon food and take essence is to be self-righteous, false, inverted, and deceiving others," and therefore he stopped the extraction of essence. Thus, his body became extremely emaciated and mad, but without shrinking back, and so forth, as before. How emaciated did his body become? His body was like the branches of the Asita shrub and the Kalika tree, which wither and shrink when completely dried up, and his head was like an old gourd covered with bumps, and his eyeballs were sunken.
Chinese
消失得像水井中的星星一样，身体的肋骨变得高低不平，脊椎像头发的辫子一样，如果想要站立就向前俯卧，如果想要坐下就向后仰倒，身体的上半部分和下半部分需要交替支撑才能保持，而且毛发的根部都腐烂了，用手抚摸身体时，毛发就会掉落在地上。之后，以前美好的颜色也都消失了，有三位天神来到那里，其中一位说：“乔达摩是黑色的。” 另有一位说：“是蓝色的。” 还有一位说：“是紫色的。” 当时，他的心中浮现出三个比喻：就像将非常潮湿的木头放入水中摩擦也不会生火一样，如果身体和心灵都执着于欲望，就无法解脱；相比之下，稍微干燥一点的湿木头也一样，如果身体远离欲望，但心灵没有远离，也不会解脱；就像摩擦干燥的木头会生火一样，如果身体和心灵都远离欲望，就能知晓、看见和触及。之后，在第六个时期稍微休息时，他睡在非常粗糙的草垫上，其他情况和之前一样，只是食用一粒芝麻等谷物，在这一粒谷物的光泽没有消失之前，不食用第二粒，因此身体比之前更加消瘦了。就这样进行着极端的苦行，食用极少的食物，消瘦等情况和之前一样。当时，净饭王每天派遣两百五十人去探望，天神也派遣同样数量的人，每天返回的人都会传递消息，净饭王更加忧伤，妃嫔们也睡在草垫上，莲花色也舍弃了装饰品，都加入了苦行的行列。之后，国王考虑到莲花色的腹中怀有孩子，为了避免对孩子造成伤害，告诫众人不要谈论莲花色的苦行，传递消息的人也不要向任何人提及菩萨的苦行，只告诉他自己。国王亲自听到这些消息后，内心感到非常忧伤。
English
Disappeared like a star in a well, the ribs of the body became uneven, the spine became like a braid of hair, if he wanted to stand he would lean forward, if he wanted to sit he would fall backward, the upper and lower parts of the body needed to be supported alternately to maintain balance, and the roots of the hairs were all rotten, when he stroked his body with his hand, the hairs would fall to the ground. Then, the good colors of the past also disappeared, and three gods came there, one of whom said, "Gautama is black." Another said, "He is blue." And another said, "He is purple." At that time, three metaphors arose in his mind: just as rubbing very wet wood in water will not produce fire, if both body and mind are attached to desire, one cannot be liberated; in comparison, slightly drier wet wood is the same, if the body is separated from desire, but the mind is not, one will not be liberated; just as rubbing dry wood produces fire, if both body and mind are separated from desire, one can know, see, and touch. Then, in the sixth period, when he rested a little, he slept on a very rough grass mat, and the other conditions were the same as before, except that he ate one grain of sesame, etc., and did not eat a second grain until the luster of that one grain had disappeared, so his body became even more emaciated than before. In this way, he practiced extreme asceticism, eating very little food, and the emaciation and other conditions were the same as before. At that time, King Suddhodana sent two hundred and fifty people each day to inquire, and the gods also sent the same number, and each day those who returned would deliver news, and King Suddhodana became even more saddened, and the consorts also slept on grass mats, and Utpalavarna also abandoned her ornaments, and all joined the ranks of asceticism. Then, the king, considering that Utpalavarna had a child in her womb, and to avoid harming the child, warned everyone not to talk about Utpalavarna's asceticism, and those who delivered news should not mention the Bodhisattva's asceticism to anyone, only to him. When the king himself heard these news, he felt very sad inside.