大唐西域記 5.6

5.6

今王，本吠奢種也，字曷利沙伐彈那（唐言喜增）。君臨有土，二世三王。父字波羅羯羅伐彈那（唐言作光增），兄字曷邏闍伐彈那（唐言王增）。王增以長嗣位，以德治政。時東印度羯羅拏蘇伐剌那（唐言金耳）國設賞迦王（唐言月），每謂臣曰：「隣有賢主，國之禍也。」於是誘請，會而害之。人既失君，國亦荒亂。時大臣婆尼（唐言辯了），職望隆重，謂僚庶曰：「國之大計，定於今日。先王之子，亡君之弟，仁慈天性，孝敬因心，親賢允屬，欲以襲位。於事何如？各言爾志。」眾咸仰德，嘗無異謀。於是輔臣執事咸勸進曰：「王子垂聽，先王積功累德，光有國祚。嗣及王增，謂終壽考；輔佐無良，棄身讎手，為國大恥，下臣罪也。物議時謠，允歸明德。光臨土宇，克復親讎，雪國之恥，光父之業，功孰大焉？幸無辭矣！」王子曰：「國嗣之重，今古為難，君人之位，興立宜審。我誠寡德，父兄遐棄，推襲大位，其能濟乎？物議為宜，敢忘虛薄？今者殑伽河岸，有觀自在菩薩像，既多靈鑒，願往請辭。」即至菩薩像前，斷食祈請。菩薩感其誠心，現形問曰：「爾何所求，若此勤懇？」王子曰：「我惟積禍，慈父云亡；重茲酷罰，仁兄見害。自顧寡德，國人推尊，令襲大位，光父之業。愚昧無知，敢希聖旨！」菩薩告曰：「汝於先身，在此林中為練若苾芻，而精勤不懈。承茲福力，為此王子。金耳國王既毀佛法，爾紹王位，宜重興隆，慈悲為志，傷愍居懷，不久當王五印度境。欲延國祚，當從我誨，冥加景福，隣無強敵。勿昇師子之座，勿稱大王之號。」於是受教而退，即襲王位，自稱曰王子，號尸羅阿迭多（唐言戒日）。於是謂臣曰：「兄讎未報，隣國不賓，終無右手進食之期。凡爾庶僚，同心勠力。」遂總率國兵，講習戰士。象軍五千，馬軍二萬，步軍五萬，自西徂東，征伐不臣。象不解鞍，人不釋甲，於六年中，臣五印度。既廣其地，更增甲兵。象軍六萬，馬軍十萬。垂三十年，兵戈不起，政教和平，務修節儉，營福樹善，忘寢與食。令五印度不得噉肉，若斷生命，有誅無赦。於殑伽河側建立數千窣堵波，各高百餘尺。於五印度城邑、鄉聚、達巷、交衢，建立精廬，儲飲食，止醫藥，施諸羈貧，周給不殆。聖迹之所，並建伽藍。五歲一設無遮大會，傾竭府庫，惠施群有，唯留兵器，不充檀捨。歲一集會諸國沙門，於三七日中，以四事供養，莊嚴法座，廣飾義筵，令相摧論，校其優劣，褒貶淑慝，黜陟幽明。若戒行貞固，道德淳邃，推昇師子之座，王親受法；戒雖清淨，學無稽古，但加敬禮，示有尊崇；律儀無紀，穢德已彰，驅出國境，不願聞見。隣國小王、輔佐大臣，殖福無殆，求善忘勞，即携手同座，謂之善友；其異於此，面不對辭，事有聞議，通使往復。而巡方省俗，不常其居，隨所至止，結廬而舍。唯雨三月，多雨不行。每於行宮日修珍饌，飯諸異學，僧眾一千，婆羅門五百。每以一日分作三時，一時理務治政，二時營福修善，孜孜不倦，竭日不足矣。

The people having lost their ruler, the country became desolate. Then the great minister Po-ni (Bhandi), whose power and reputation were high and of much weight, addressing the assembled ministers, said, "The destiny of the nation is to be fixed to-day. The old king's son is dead: the brother of the prince, however, is humane and affectionate, and his disposition, heaven-conferred, is dutiful and obedient. Because he is strongly attached to his family, the people will trust in him. I propose that he assume the royal authority: let each one give his opinion on this matter, whatever he thinks." They were all agreed on this point, and acknowledged his conspicuous qualities.

On this the chief ministers and the magistrates all exhorted him to take authority, saying, "Let the royal prince attend! The accumulated merit and the conspicuous virtue of the former king were so illustrious as to cause his kingdom to be most happily governed. When he was followed by Rājyavardhana we thought he would end his years (as king); but owing to the fault of his ministers, he was led to subject his person to the hand of his enemy, and the kingdom has suffered affliction; but it is the fault of your ministers. The opinion of the people, as shown in their songs, proves their real submission to your eminent qualities. Reign, then, with glory over the land; conquer the enemies of your family; wash out the insult laid on your kingdom and the memory of your illustrious father. Great will your merits be in such a case. We pray you reject not our prayer."

The prince replied, "The government of a country is a responsible office and filled with difficulties. A prince requires serious consideration. As for myself, I am indeed of small capacity." and brother are no more, to reject the heritage of the crown, that can bring no benefit to the people. I must attend to the opinion of the world and forget my own insufficiency. Now, therefore, on the banks of the Ganges there is a statue of Avalôkitêśvara Bôdhisattva which has evidenced many spiritual wonders. I will go to it and ask advice (request a response)." Forthwith, coming to the spot where the figure of the Bôdhisattva was, he remained before it fasting and praying. The Bôdhisattva recognising his sincere intention (heart), appeared in a bodily form and inquired, "What do you seek that you are so earnest in your supplications?" The prince answered, "I have suffered under a load of affliction. My dear father, indeed, is dead, who was full of kindness; and my brother, humane and gentle as he was, has been odiously murdered. In the presence of these calamities I humble myself as one of little virtue; nevertheless, the people would exalt me to the royal dignity, to fill the high place of my illustrious father. Yet I am, indeed, but ignorant and foolish. In my trouble I ask the holy direction (of the Bodhisattva)."

The Bôdhisattva replied, "In your former existence you lived in this forest as a hermit (a forest mendicant), and by your earnest diligence and unremitting attention you inherited a power of religious merit which resulted in your birth as a king's son. The king of the country, Karṇasuvarṇa, has overturned the law of Buddha. Now when you succeed to the royal estate, you should in the same proportion exercise towards it the utmost love and pity. If you give your mind to compassionate the condition of the distressed and to cherish them, then before long you shall rule over the Five Indies. If you would establish your authority, attend to my instruction, and by my secret power you shall receive additional enlightenment, so that not one of your neighbours shall be able to triumph over you. Ascend not the lion-throne, and call not yourself Maharaj." Having received these instructions, he departed and assumed the royal office. He called himself the King's son (Kumara); his title was Siladitya. And now he commanded his ministers, saying, "The enemies of my brother are unpunished as yet, the neighbouring countries not brought to submission; while this is so my right hand shall never lift food to my mouth. Therefore do you, people and officers, unite with one heart and put out your strength." Accordingly they assembled all the soldiers of the kingdom, summoned the masters of arms (champion warriors of the art of fighting).

They had a body of 5000 elephants, a body of 2000 cavalry, and 50,000 foot-soldiers. He went from east to west subduing all who were not obedient; the elephants were not unharnessed nor the soldiers unbelted (unhelmeted). After six years he had subdued the Five Indies. Having thus enlarged his territory, he increased his forces; he had 60,000 war elephants and 100,000 cavalry. After thirty years his arms reposed, and he governed everywhere in peace. He then practised to the utmost the rules of temperance, and sought to plant the tree of religious merit to such an extent that he forgot to sleep or to eat. He forbade the slaughter of any living thing or flesh as food throughout the Five Indies on pain of death without pardon. He built on the banks of the river Ganges several thousand stūpas, each about 100 feet high; in all the highways of the towns and villages throughout India he erected hospices, provided with food and drink, and stationed there physicians, with medicines for travellers and poor persons round about, to be given without any stint. On all spots where there were holy traces (of Buddha) he raised saṅghārāmas. Once in five years he held the great assembly called Moksha. He emptied his treasuries to give all away in charity, only reserving the soldiers' arms, which were unfit to give as alms.

Every year he assembled the Śramaṇas from all countries, and on the third and seventh days he bestowed on them in charity the four kinds of alms (viz., food, drink, medicine, clothing). He decorated the throne of the law (the pulpit) and extensively ornamented (arranged) the oratories. He ordered the priests to carry on discussions, and himself judged of their several arguments, whether they were weak or powerful. He rewarded the good and punished the wicked, degraded the evil and promoted the men of talent. If any one (of the priests) walked according to the moral precepts, and was distinguished in addition for purity in religion (reason), he himself conducted such an one to "the lion-throne" and received from him the precepts of the law. If any one, though distinguished for purity of life, had no distinction for learning, he was reverenced, but not highly honoured. If any one disregarded the rules of morality and was notorious for his disregard of propriety, him he banished from the country, and would neither see him nor listen to him. If any of the neighbouring princes or their chief ministers lived religiously, with earnest purpose, and aspired to a virtuous character without regarding labour, he led him by the hand to occupy the same seat with himself, and called him "illustrious friend;" but he disdained to look upon those of a different character. If it was necessary to transact state business, he employed couriers who continually went and returned.

The Rlshi was extremely angry, and uttered this curse (evil charm), saying, "Let the ninety-nine girls (who refused me) this moment become hump-backed; thus deformed, they will find no one to marry them in all the world." The king sent a messenger in haste, found that already they had become deformed. From this time the town had this name of the Kiu-niu-t'ing (Kanyakubja), that is, "city of the hump-backed women." the Vaisya caste. His name is Harshavardhana (Ho-li-sha-fa-t'an-na). A commission of officers hold the land. During two generations there have been three kings. (The king's) father was called Po-lo-kie-lo-fa-t'an-na (Prabhakaravardhana); his elder brother's name was Rajyavardhana (Ho-lo-she-fa-t'an-na). Rajyavardhana came to the throne as the elder brother, and ruled with virtue. At this time the king of Karnasuvarna (Kie-lo-na-su-fa-la-na), — a kingdom of Eastern India — whose name was Sasangka (She-shang-kia), frequently addressed his ministers in these words: "If a frontier country has a virtuous ruler, this is the unhappiness of the (mother) kingdom." On this they asked the king to a conference and murdered him.

If there was any irregularity in the manners of the people of the cities, he went amongst them. Wherever he moved he dwelt in a ready-made building during his sojourn. During the excessive rains of the three months of the rainy season he would not travel thus. Constantly in his travelling-palace he would provide choice meats for men of all sorts of religion. The Buddhist priests would be perhaps a thousand; the Brahmans, five hundred. He divided each day into three portions. During the first he occupied himself on matters of government; during the second he practised himself in religious devotion (merit) without interruption, so that the day was not sufficiently long. When I received the invitation of Kumara-raja, I said I would go from Magadha to Kie-shu-ho-kilo. At this time Siladitya-raja was visiting different parts of his empire, and found himself at Kie-shu-ho-ki-lo, when he gave the following order: order to Kumara-raja : " I desire you to come at once to the assembly with the strange Sramana you are entertaining at the Nalanda convent." On this, coming with Kumara-raja, we attended the assembly. The king, Siladitya, after the fatigue of the journey was over, said, " From what country do you come, and what do you seek in your travels ? " He said in reply, " I come from the great Tang country, and I ask permission to seek for the law (religious books) of Buddha."