釋迦譜 1.69

1.69

The Mahīśāsaka [Vinaya] says: In the past there was a king named King Ikṣvāku. He had four sons by concubines: the first was named Zhaomu (Clear-eyed), the second Congmu (Sharp-eyed), the third Tiaofuxiang (Elephant-tamer), and the fourth Nilou (Nīla). They were intelligent, divinely martial, and possessed of great awe-inspiring virtue. The first queen had a son named Changsheng (Long-life), who was obstinate, shallow, and ugly, despised by the multitudes. The queen pondered: 'Although my son is the eldest, his talent cannot match others, while those four sons all possess awe-inspiring virtue. The destiny of the state will surely fall upon them. What scheme can I devise to secure my son’s foundation? The king loves and dotes on me; I must employ an expedient means.' Thereupon she adorned herself, offered respects, and prepared the rituals. Waiting until the king was pleased and wished to be intimate with her, she then addressed him: 'The affection born of love originally stems from joyous encounter. Now I am deeply sorrowful, having no further interest in worldly matters. If my modest wish is fulfilled, there may yet be lingering joy; if it is not granted, all ends here.' The king said: 'What wish do you desire? If it can reasonably be followed, I swear I will not fail you.' She then said to the king: 'Your four sons are intelligent, benevolent, wise, and all possess awe-inspiring virtue. Although my son is the eldest, he is obstinate, shallow, and ugly. If he succeeds to the great lineage, they will surely contest and overpower him. Only if the king banishes the four sons will my mind find peace.' The king said: 'The four sons are benevolent and filial, without fault in the state. How could I banish them?' The queen said: 'My mind is anxious and toilsome, worried both for family and state. The four sons are divinely martial, and the people all turn their hearts toward them. Once their factions are established, should they one day vie and struggle, they will surely destroy one another. The destiny of this great state will instead belong to others. I pray the king deliberate upon it and show no personal favoritism toward any one son.' The king said: 'Your words are right. I myself know the proper time.' He then summoned the four sons and told them: 'You have committed a fault against me. I cannot bear to see you put to death. Let each of you swiftly leave the state, discipline yourselves, and seek a living. Do not look back or covet, lest you bring subsequent regret upon yourselves.' The four sons received the command and immediately made preparations. At that time, the mothers of the four sons and their own sisters all knew that they were banished without fault. Unable to endure the unjust cruelty, they all asked to go with them. Furthermore, many wrestlers, champions, and common people were pleased to follow them. The king permitted them all. Thereupon they departed and reached the north of the Snowy Mountains (Himālaya). It was vast and remote from east to west, wide and expansive from south to north, with many famous flowers, a very fine place to dwell. They then halted and settled there. Within a few years, those returning to their virtue gathered like a marketplace; it then flourished greatly and densely grew into a powerful state. Several years later, the king longed to see his sons and sent a full message summoning them. They all declined on account of their fault and did not return. The king then sighed three times: 'My sons are able!' On account of this, they were named the Śākya clan. Another account says: 'In this country there were śākya trees that flourished luxuriantly. A diviner of signs said: 'This place will surely produce a king of the state.' Because the four sons moved there and established a state, they were therefore named the Śākya clan.' Although this is not spoken in the sūtras, it is casually appended as an alternative account. Investigating what this Vinaya says regarding the circumstances of the four sons, it is largely the same as the Āgama sūtras with minor differences. I venture to suggest that when the scriptures were translated from Central Asian into Chinese, the translators weighed and considered the terms; moreover, those who brought forth the scriptures each had their own transmission, and therefore they often differ. Even recent books like the Shiji and the Hanshu still have confused, mixed, and contradictory passages; how much more so for things from ten thousand li away and beyond a thousand years! The wise should indeed select the good and follow it; if one can intuit beyond the mere literal text, one may discuss what is correct. Nilou had a son named Wutouluo (Uttara). Wutouluo had a son named Qutouluo. Qutouluo had a son named Shixiuluo. Shixiuluo had four sons, one of whom was named Jingfan (Śuddhodana).