[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 31.19 # 經律異相 31.19 經律異相 31.19 - **Language:** Classical Chinese ### [31.19](https://indike.org/pramana/in.bauddha.taisho.2121.31.19) 昔者葉波國王號濕隨。太子名須大挐。四等普護言不傷人。常願布施拯濟群生。令吾後世受福無窮。愚者不覩非常之變謂之可保。智者照有五家。欲得衣食金銀眾珍車馬田宅無求不與。光聲遠被四海咨嗟。父王有一白象。威猛武勢敵六十惡國來戰象輒能勝。諸王共議。遣梵志八人從乞白象。太子欣然問欲何求對曰。欲乞行蓮花上白象。象名羅闍和檀。太子曰善。金銀雜寶恣心所求。即勅侍者。疾被白象金銀鞍勒。左持象勒。右持金瓶。澡梵志手。慈歡授象。梵志大喜。即呪願竟騎象而去。相國百揆靡不悵然。僉曰。斯象力猛交戰輒勝。今以惠讎國。將何所恃。具以白王。王聞慘然久而曰。太子好喜佛道。以周窮濟乏慈育為行無從禁止。假使拘罰。斯無道矣。百揆僉曰。切磋之教議無失矣。拘罰為虐。臣敢聞之。逐令出國置于田野。十年之間令自慚悔。臣等之願也。王即遣使者。語之曰。象是國寶以惠怨乎。不忍加罰疾出國去。使者奉命宣述如斯。太子對曰。不敢違天命。願以私財更七日布施不敢侵國。使者以聞。王即聽許。太子欣然大施窮乏。宣語疾來恣意所欲。七日既竟貧者皆富。妻名曼坻。本諸王女。顏華綽約一國無雙。自首至足七寶瓔珞。謂其妻曰。起聽吾言。大王徙吾著檀特山十二年為限汝知之乎。妻驚視太子泣淚而云。何罪見逐捐國尊榮方處深山乎。答曰。吾用國名象以施怨家王。逮群臣恚逐我耳。妻即發願。願國豐熟王臣兆民富壽無極。唯當建志山澤誓成道矣。太子曰。惟彼山澤恐怖之處。虎狼害獸難為止矣。又有毒蟲魍魅斃鬼。雷電礔礰風雨雲霧甚可怖畏。寒暑過度樹木難依蒺䔧礫石非蹠所堪。爾王者之子。生于榮樂長於宮中。衣即細軟飲食甘美。臥則帷帳眾樂聒耳。願即恣心。今處山澤。臥即草蓐食即果菜非人所忍。何以堪之乎。妻曰。細靡眾寶帷帳甘美。何益於己而與太子生離乎。夫王者以幡為識。火以烟為識。婦人以夫為識。吾恃太子猶恃二親。太子在國布施四遠吾輒同願。今當歷嶮而留守榮豈仁道哉。儻有來乞不現我夫心之感結必死無疑。太子曰。遠國之人來乞妻子吾無逆心。爾為情戀儻違惠道者擿絕洪潤壞吾重任也。妻曰。太子布施覩世希有當卒弘誓慎無勌矣。百千萬世無人如卿建佛重任吾不敢違也。太子曰善。即將妻子詣母辭別。稽首于地愍然辭曰。願捐重思保寧玉體。國事鞅掌數以慈諫。無以自由抂彼天民。當忍不可忍。母曰。未有子時結願求嗣。懷妊之日如樹含華日須其成。天不奪願令吾有子。養育成就而當生離。夫人嬪妾不復相敬。太子妻兒稽首拜退。宮內巨細靡不哽咽。出與百揆哀訣俱出城去。靡不竊云。太子國之聖靈眾寶之尊。二親何心而逐之乎。太子坐城外謝諸送者遣之還居。兆民拜伏僉然舉哀傷。或有躃踊呼天音嚮震國。去國已遠坐一樹下。有梵志遠來乞身寶服及妻子。珠璣盡以惠之。令妻子升車執轡而去。始欲就道。又逢梵志匃馬。以馬惠之。自於轅中挽車進道。又逢梵志來匃其車。即以車惠。太子車馬衣裳身寶雜物都盡無餘。令妻嬰女己自抱男。經二十一日乃到山中。太子覩山樹木茂盛流泉美水甘果備焉。鳧雁鴛鴦遊戲其間。太子謂妻曰。樹木參天尠有折傷。群鳥悲鳴泉果甚多。足為飲食唯道是務耳。山中道士皆守節好學。有一道士名阿珠陀。久處山間甚有妙德。即與妻子詣之。稽首曰。吾將妻子來斯學道。願垂洪慈誨成吾志也。道士誨之。太子則與柴草為屋結髮莞衣食果飲泉。男名耶利。衣小草服從父出入。女名罽拏延。著鹿皮衣從母出入。處山一宿天為增泉更生藥木。後有鳩留孫貧老梵志。其妻年豐顏華端正。提瓶行汲。道逢年少遮而調之曰。爾居貧乎貪彼老財庶以歸居。彼翁學道希成一人。專愚𢤱悷爾將所貪乎。顏狀醜黑鼻正嗣鵗。身體了戾面皺唇侈。言語蹇𤷉兩目又青狀類如鬼。舉身無好孰不惡憎。爾為室家將無愧厭乎。婦流淚而去。翁鬚鬢正白由霜著樹。朝夕未死無如之何。歸向其婿具陳是事。若無奴使吾去子矣。婿曰。吾貧何緣卒獲給使乎。妻曰。吾聞須大拏洪慈濟眾徙著山中。其有兩兒乞則惠卿。妻數有言婦愛難違即用其言。尋覓道路逢獵士。獵士素知太子送逐所由。㪍然罵曰。吾斬爾首。問太子為梵志遷而懼曰。王逮群臣令呼太子還國為王。答曰。大善喜示其處。逮見小屋。太子亦覩其來。兩兒覩之中心怛懼。兄弟俱白。吾父尚施而斯人遠來。財盡無副必以吾兄弟惠之。携手俱逃。母故掘廕塪容人。二兒入中以柴覆上。自相誡曰。父呼莫應也。太子慰勞之曰。歷遠疲惓矣。對曰。吾自彼來舉身惱痛。又大飢渴。太子設果漿。今故歸窮庶延微命。太子惻然曰。財盡無惜矣。梵志曰。可以二兒給養吾老矣。答曰。吾心無違。太子呼兒。兄弟懼矣。又相謂曰。吾父呼求。必以惠此鬼。違命不應。太子知其隱在塪中。發柴覩之。兒出抱父戰慄涕號言。此是鬼耳非梵志也。兒數覩梵志顏類未有若茲。無以我等為鬼作食。我母採果來歸何遲。今日定死為鬼所噉。母歸索吾。如牛索犢。狂走哀慟。父必悔矣。太子曰。我生布施未嘗微悔。吾以許焉爾無違矣。梵志曰。吾老氣微兒捨遁邁之其母所大子弘惠縛以見付。太子持兒令梵志縛自牽繩端。兩兒躄身婉轉父前哀號呼母曰。天神地祇山樹諸神一哀告母云。兩兒以惠人可一相見。哀感二儀山神作響有若雷震。母時採果中心𢝆𢝆。仰看蒼天不覩雲雨。右目瞤左蹠痒兩乳流出。母惟之曰。斯怪甚大歸視我兒。委果旋歸惶惶如狂。帝釋念曰。菩薩志隆欲成重任。若及妻到壞其高志。化為師子當道而蹲。婦曰。卿是狩中之王。吾人中王之女俱處斯山。吾有兩兒皆尚微細。朝來未食須望我耳。師子避之婦得進路。迴復於前化作白狼。婦辭如前狼又避焉。又化為虎計梵志遠乃遂退矣。婦覩太子獨出慘然怖曰。吾兒所之而今獨坐。兒常見歸犇走趣吾。跳踉喜笑曰母歸矣。今兒戲具泥象泥牛泥馬泥猪雜巧諸物縱橫于地。覩之心感吾便發狂。將不為虎狼鬼魅盜賊所吞乎。疾釋斯結吾必死矣。太子久而言曰。有一梵志來索兩兒。云。年盡命微欲以自濟吾以惠之。婦聞斯言感躍躄地婉轉哀慟流淚而云。審如一夜所夢。夢覩老貧梵志。割吾兩乳執之疾馳。正為今也。哀慟呼天動一山間。太子覩妻哀慟。尤甚。謂之曰。吾本憚爾隆孝奉尊無求不惠盟誓甚明。而今哀慟以亂我心。妻曰。太子求道厥勞何甚。帝釋諸天僉然議曰。太子道弘普施無盡試求其妻。釋化梵志曰。子懷乾巛之仁。普濟群生布施無逆故來歸心。子妻賢貞德馨遠聞故來乞匃。答曰大善。天地卒然大動天人鬼神靡不歎善。梵志曰。吾是天帝非世庸人也。故來試子。子尚佛慧影範難雙矣。今欲何願恣求必從。太子曰。願獲大富常好布施無貪踰。今吾父王及國臣民思得相見。天帝曰。善應時不現。梵志喜獲其息。行不覺疲連牽兩兒如得亡役。兒王者之孫榮樂自由。去取二親為繩所縛。結處皆傷哀號呼母。鞭之而走血流丹地。天神愍念解縛愈傷。為生甘果令地柔軟。兄弟摘果更相授啖曰。甘如苑中果。地柔軟如王邊氈𣥡矣。兄弟相扶仰天呼母。涕泣流身歸到其家喜笑且云。吾為爾得奴婢二人自從所使。妻覩兒曰。奴婢不爾。斯兒端正手足悅懌不任作勞。孚行衒賣更買所使。又欲往異國。天惑其路乃之本土。兆民識焉僉曰。斯大王孫矣。便以聞王。王呼入宮。宮人巨細靡不噓唏。王欲抱兩兒不就。王曰何故。兒曰。昔為王孫今為奴婢之賤。何緣坐王膝乎。王問梵志曰。緣得斯兒。對之如實。曰賣兒幾錢。梵志未答。男孫勦曰。男直銀錢一千特。牛牸牛各百頭。女直金錢一千特牛牸牛各二百頭。王曰。男長而賤女幼而貴何也。對曰。太子既聖且仁眾所依附。而見遠逐故知男賤也。黎庶之女苟以華色處在深宮。故知女貴也。王曰。八歲孩童而有高士之論。豈況其父乎。宮人巨細聞其諷諫莫不舉哀。王顧皆如數梵志退矣。王抱兩孫坐之于膝曰。向不就抱今來何疾乎。對曰。向是奴婢今為王孫。曰汝父處山何食自供。兩兒俱曰。食菜樹果以自給耳。日與禽獸百鳥相娛亦無愁心。王遣使者迎焉。使者就道。山中樹木俯仰屈伸似有跪起之禮。百鳥悲鳴哀感人情。太子曰。斯者何瑞。妻臥地曰。王意解釋使者來迎神祇助善故興斯瑞。妻自亡兒臥地。使者到乃起拜王命矣。使者曰。王逮皇后損食銜泣身命日衰思覩太子。太子左右顧望戀慕山中樹木流泉收淚昇車。自使者發舉國歡喜。治道掃除預施帳幔。燒香散華伎樂幢蓋。舉國趨蹌稱壽無量。太子入城頓首謝過退勞起居。王復以國藏珍寶都付太子勸令布施。隣國困民似川歸海。宿怨覩之拜來稱臣。貢獻相銜賊寇尚仁偷盜競施干戈厭藏囹圄毀矣。群生永樂十方慶善積德不休。始雖嬰苦今為無盡尊矣。太子後終生兜術天。自天來下生白淨王宮。今吾身是。父王者阿難是。妻瞿夷是。子男羅云是。女者羅漢珠遲母是。天帝釋者彌勒是。射獵者優陀耶是。珠陀者大迦葉是。賣兒梵志者調達是。菩薩慈惠布施如是（出須大拏經）。 > Formerly, in the state of Yebo, there was a king named Shisui. The crown prince was named Xudana (Sudāna / Viśvantara). Universal with the four immeasurables, he protected everyone, and his words never harmed anyone. He constantly vowed to give generously to relieve and save the multitude of living beings, \[wishing,\] "May I receive boundless blessings in future lives!" The foolish, not observing changes of impermanence, consider things dependable; the wise clearly perceive the wealth belonging to the five houses. When someone wanted clothing, food, gold, silver, various jewels, carriages, horses, fields, or houses, there was no request he would not grant. His radiant fame spread far and wide, and \[people of\] the four seas sighed in admiration. His royal father possessed a white elephant, martial, fierce, and powerful, able to counter sixty hostile states; whenever they came to battle, the elephant was always victorious. The kings \[of those states\] held council together and sent eight brāhmaṇas to beg for the white elephant. The prince was delighted and asked what they sought. They replied, "We wish to beg for the white elephant that walks upon lotus blossoms. The elephant's name is Luozhewotan (Rājavadana / Rājavardhana)." The prince said, "Excellent! Gold, silver, and diverse treasures are also yours as your heart desires." He immediately ordered an attendant, "Quickly equip the white elephant with a saddle and bridle of gold and silver!" Holding the elephant's bridle in his left hand and a golden pitcher in his right, he washed the brāhmaṇas' hands and with loving joy bestowed the elephant. The brāhmaṇas rejoiced greatly; having completed their auspicious wishes, they mounted the elephant and departed. The chief minister and all the officials were all disconsolate. They all said, "This elephant is fiercely powerful; in battle it is always victorious. Now that it has been bestowed upon an enemy state, what shall we rely upon?" They reported the matter fully to the king. Hearing this, the king looked sorrowful, and after a long while said, "The crown prince loves and delights in the Buddha's path; taking the relief of the impoverished, the saving of the destitute, and compassionate nurture as his conduct, he cannot be restrained. If we were to imprison or punish him, that would be contrary to right principle." The officials all said, "The counsel of polishing and refining \[conduct\] is never at fault. Imprisonment and punishment are indeed cruel; your ministers dare not propose them. Banishing him from the state and placing him in the wilderness to let him reflect and repent within ten years—this is your ministers' wish." The king then sent an envoy, who told him, "The elephant is the treasure of the state; yet did you bestow it on our enemies? \[The king\] cannot bear to inflict punishment on you; quickly leave the state!" The envoy conveyed the royal command in this manner. The crown prince replied, "I dare not disobey the royal decree. I only request to make donations for seven more days using my private wealth, without presuming to touch the state's \[property\]." The envoy reported this, and the king granted permission. The prince joyfully gave extensive charity to the poor and destitute, proclaiming, "Come quickly, and take whatever your hearts desire!" When the seven days ended, the poor had all become wealthy. His wife was named Mandi (Madrī), originally the daughter of kings, graceful and delicate in beauty, peerless in the whole realm. From head to foot she wore necklaces of the seven jewels. \[The prince\] said to his wife, "Arise and listen to my words! The great king has banished me to Mount Dande (Daṇḍaka) for a term of twelve years. Did you know this?" His wife looked at the prince in alarm, shed tears, and said, "For what crime have you been banished, abandoning the honor and glory of the state to reside in the deep mountains?" He answered, "Because I gave the state's famous elephant to the king of an enemy state, the \[royal father\] and the ministers were enraged and banished me, that is all." His wife then made a vow: "May the state be abundant and fertile, and may the king, ministers, and millions of subjects be wealthy and have limitless longevity! We should simply establish our resolve in the mountain marshes and vow to realize the Way." The prince said, "Consider that those mountain marshes are frightful places where tigers, wolves, and venomous beasts make it difficult to stay. There are also venomous insects, mountain goblins, and destructive ghosts; thunder, lightning, fierce storms, wind, rain, clouds, and mists are extremely terrifying. The cold and heat are extreme; the trees afford little shelter; the caltrops, gravel, and rocks are more than bare feet can endure. You are the daughter of a king, born into glory and pleasure, raised within the palace. Your clothes are fine and soft; your food and drink are delicious; when you sleep there are curtains and canopies with various musics echoing in your ears; all your wishes are indulged. Now, residing in the mountain marshes, sleeping on grass mats and eating fruits and vegetables are things people cannot bear. How could you endure it?" The wife said, "Fine \[garments\], many treasures, curtains, and delicious food—what benefit are they to oneself if one is separated from the prince while alive? A king is known by his banner; fire is known by its smoke; a woman is known by her husband. I rely on the prince just as I rely on my parents. When the prince was in the state, giving charity to the four directions, I always shared your vows. Now that you are to traverse dangers, if I were to remain and guard glory, how could that be the way of benevolence? If someone were to come begging and I did not see my husband, the anguish in my heart would surely cause my death without a doubt." The prince said, "If people from distant states come to beg for my wife and children, I will have no refusal in my heart. If you, out of affectionate attachment, should happen to go against the way of giving, you would cut off vast beneficence and destroy my grave responsibility." The wife said, "The prince's generosity is rare in this world. You must fulfill your great vow and never grow weary! Through hundreds of thousands of myriad lifetimes, there has been no one like you in establishing the Buddha's grave responsibility; I dare not oppose you." The prince said, "Excellent!" He then took his wife and children to take leave of his mother. Bowing his head to the ground, he said in sorrowful farewell, "I pray you dismiss heavy sorrow and preserve the peace of your jade body. State affairs are burdensome; frequently admonish \[the king\] with compassion. Do not allow willful acts to wrong those heavenly subjects; endure what is hard to endure!" The mother said, "Before I had a son, I made vows seeking an heir. During my pregnancy, it was like a tree bearing blossoms, day by day waiting for its fruition. Heaven did not deny my vow and granted me a son; yet now that you have been raised to adulthood, we must be separated in life! The royal consorts and concubines will no longer respect me." The prince, his wife, and their children bowed and took their leave. High and low in the palace all choked with tears. Going out, he bid a sorrowful farewell to the ministers and left the city together with them. Everyone whispered, "The prince is the sacred spirit of the state, the most revered of all treasures. What heart do his parents have to banish him?" Sitting outside the city, the prince thanked those who had come to see him off and sent them back to their homes. The common people prostrated themselves, and all raised their voices in bitter mourning; some beat their breasts, stamped their feet, and cried out to Heaven, their cries shaking the realm. Having traveled far from the state, he sat beneath a tree. A brāhmaṇa came from afar to beg for the precious clothing on his body and those of his wife and children; \[the prince\] gave away all their pearls and gems. He had his wife and children mount the chariot, took the reins, and set off. Just as they set out on the road, another brāhmaṇa came begging for the horses; he gave the horses to him. He then drew the chariot himself within the shafts to proceed on the way. Another brāhmaṇa came begging for his chariot; he immediately gave the chariot to him. The prince's chariot, horses, clothes, body treasures, and miscellaneous goods were completely exhausted with nothing remaining. He had his wife carry their daughter in her arms while he carried the boy himself. After twenty-one days, they reached the mountains. The prince saw that the trees in the mountain were lush and flourishing, with flowing springs of sweet water and an abundance of sweet fruits; wild ducks, wild geese, and mandarin ducks disported among them. The prince said to his wife, "The trees reach into the sky with seldom a broken branch; flocks of birds sing plaintively, and springs and fruits are exceedingly plentiful, quite sufficient for food and drink; we need only devote ourselves to the Way." The ascetics in the mountains all maintained their discipline and loved study. There was an ascetic named Ajutuo (Acyuta) who had resided long in the mountains and possessed wonderful virtue. \[The prince\] went with his wife and children to visit him, bowed his head, and said, "I have brought my wife and children here to learn the Way. May you bestow your vast compassion and instruct me to fulfill my resolve!" The ascetic instructed him. The prince then gathered firewood and grass to make a hut, tied his hair, wore reed clothing, ate fruits, and drank from the springs. The son was named Yeli (Jāli); wearing small grass clothes, he followed his father in and out. The daughter was named Jianayan (Kṛṣṇājinā); wearing deerskin clothes, she followed her mother in and out. After they stayed in the mountain for one night, the heavens increased the spring waters for them and brought forth medicinal trees anew. Later, there was an impoverished old brāhmaṇa named Jiuliusun (Kuruśūdra / Jujaka), whose wife was young, blooming, and upright in appearance. As she carried a pitcher to draw water, she met youths on the road who obstructed her and mocked her, saying, "Are you so poor that you covet that old man's wealth, hoping to settle down with him? That old man studies the Way hoping to achieve something, yet he is stubborn, foolish, perverse, and obstinate; what is it that you covet in him? His face is ugly and dark, his nose is crooked like a hawk's; his body is twisted, his face wrinkled, his lips protruding; his speech is stammering and halting; both of his eyes are blue-green, and his appearance resembles a ghost. There is no fine feature on his entire body—who would not loathe him? Being his wife, are you not ashamed and disgusted?" The woman shed tears and departed. The old man's beard and sideburns were completely white, like frost adhering to a tree; morning and evening he did not die, and she could do nothing about it. Returning home, she related this matter in full to her husband: "If you do not have slaves or servants, I will leave you!" The husband said, "I am poor; by what means can I suddenly obtain servants?" The wife said, "I have heard that Prince Xudana has great compassion to succor the multitude and has been banished to the mountains. He has two children; if you beg for them, he will bestow them upon you." His wife repeatedly spoke of this; affection for a wife is hard to refuse, so he followed her words. Searching for the way, he met a hunter. The hunter originally knew the reason for the prince's banishment, and angrily cursed him, saying, "I will cut off your head! Why do you ask about the prince?" The brāhmaṇa, startled and terrified, said, "The king and the ministers ordered me to invite the prince to return to the state to become king." \[The hunter\] replied, "Very good!" and joyfully showed him the place. When \[the brāhmaṇa\] reached and saw the small hut, the prince also saw him coming. The two children, seeing him, were terrified at heart. The brothers said together, "Our father delights in giving, and this man has come from afar; as the wealth is exhausted and has no replacement, he will surely bestow us brothers upon him!" Holding hands, they both fled. Their mother had previously dug a shelter pit large enough to hold a person; the two children entered it and covered the top with firewood, warning each other, "When Father calls, do not answer!" The prince consoled \[the brāhmaṇa\], saying, "Traveling so far, you must be weary!" He replied, "Coming from there, my whole body aches with distress, and I am also very hungry and thirsty." The prince served him fruit juice. \[The brāhmaṇa continued,\] "Now I have purposely come in desperation, hoping to prolong my feeble life." The prince said with pity, "My wealth is exhausted, but I have no regrets." The brāhmaṇa said, "You could give your two children to support my old age." He replied, "My heart will not refuse." The prince called for the children. The brothers were terrified and said to each other again, "Our father calls for us; he will surely bestow us on this ghost!" Disobeying his command, they did not answer. The prince knew they were hiding in the pit; removing the firewood, he saw them. Coming out, the children embraced their father, trembling, weeping, and wailing, saying, "This is merely a ghost, not a brāhmaṇa! We have seen many brāhmaṇas, but none has ever had an appearance like this. Do not make us food for a ghost! Why is our mother so late in returning from gathering fruits? Today we will certainly die, eaten by the ghost! When Mother returns and seeks us, like a cow seeking her calf, she will run wildly in bitter sorrow, and Father will surely regret it!" The prince said, "In all my life of giving, I have never felt the slightest regret. Since I have promised you, do not resist!" The brāhmaṇa said, "I am old and my energy is weak; if the children flee and run to their mother, \[what then?\] The prince has vast generosity—bind them and hand them over to me!" The prince held the children and had the brāhmaṇa bind them, holding the end of the rope himself. The two children fell prostrate and rolled on the ground before their father, wailing and calling out to their mother, saying, "Heavenly spirits, earthly deities, and gods of the mountain trees, take pity and inform our mother: 'Your two children have been bestowed upon someone; you may see them once more!'" Their sorrow moved heaven and earth, and the mountain spirits made sounds like peals of thunder. At that time, while the mother was gathering fruits, she felt deep unease in her heart. Looking up at the azure sky, she saw neither clouds nor rain, yet her right eye twitched, the sole of her left foot itched, and milk flowed from both her breasts. The mother reflected, "This omen is very great; I must return to check on my children." Casting aside the fruits, she rushed back in panic, as if mad. Śakra thought, "The bodhisattva's resolve is exalted, seeking to fulfill his great mission. If his wife arrives in time, she might disrupt his lofty resolve." He transformed himself into a lion crouching across the road. The woman said, "You are the king among beasts; I am the daughter of a king among humans, and together we dwell in this mountain. I have two children, both still small and young; since morning they have not eaten, and are waiting for me." The lion stepped aside, and the woman was able to proceed on the road. Turning back, before her \[Śakra\] transformed into a white wolf; the woman spoke as before, and the wolf also stepped aside. He then transformed into a tiger, and calculating that the brāhmaṇa was now far away, he finally withdrew. When the woman saw the prince sitting alone, she became sad and terrified, saying, "Where have my children gone, that you sit here alone? Whenever the children saw me return, they would run to me, leaping with joyful laughter, saying, 'Mother has returned!' Now the children's toys—mud elephants, mud oxen, mud horses, mud pigs, and various handicrafts—lie scattered all over the ground. Seeing them, my heart is stricken and I will go mad! Have they not been swallowed by tigers, wolves, ghosts, or bandits? Quickly dispel this anguish, or I will surely die!" After a long while, the prince said, "A brāhmaṇa came asking for the two children, saying, 'My years are drawing to a close and my life is feeble; I wish to support myself with them.' I have bestowed them upon him." Hearing these words, the woman leaped in anguish and threw herself to the ground, rolling in bitter sorrow, weeping tears and saying, "It is truly just as I dreamed last night! I dreamed that I saw an old, poor brāhmaṇa cut off both my breasts, take them, and run quickly away—it was indeed for this day!" Wailing in grief, she called upon Heaven, shaking the whole mountain. Seeing his wife's grief was extreme, the prince said to her, "I originally feared this from you. In honoring filial piety and serving the venerated, there is nothing requested that I do not give away; our mutual oath was very clear. Yet now you mourn in grief to disturb my mind!" The wife said, "In the prince's pursuit of the Way, how extreme is his toil!" Śakra and all the devas held council together and said, "The prince's Way is vast, giving universally without end. Let us test him by asking for his wife." Śakra transformed into a brāhmaṇa and said, "You harbor benevolence like heaven and earth, universally saving the multitude of beings and giving without refusal; therefore, I have come to take refuge in you with my heart. Your wife is virtuous and chaste, and the fragrance of her virtue is heard far and wide; therefore, I have come to beg for her." \[The prince\] replied, "Very good!" Suddenly the heavens and earth shook violently, and the devas, humans, ghosts, and spirits all sighed in praise of his goodness. The brāhmaṇa said, "I am the Lord of Heaven, not an ordinary man of the world. I came expressly to test you. You revere the Buddha's wisdom; your exemplary conduct is peerless. What wish do you desire now? Ask freely, and it will surely be granted." The prince said, "I wish to attain great wealth, constantly delight in giving, and be free of greed and transgression. And now, I wish that my royal father and the subjects of the state may think of me and be reunited." The Lord of Heaven said, "Excellent!" and immediately vanished. The brāhmaṇa rejoiced to have obtained their labor; walking without feeling tired, he dragged the two children along as if capturing runaway slaves. The children, being grandsons of a king, had enjoyed honor, joy, and freedom; now torn away from their parents, they were bound with ropes, their skin wounded at every knot, wailing and calling for their mother. When he whipped them to make them run, blood flowed and reddened the ground. The heavenly spirits took pity on them, untied their bonds, healed their wounds, made sweet fruits grow for them, and made the ground soft. The brother and sister picked fruits and handed them to each other to eat, saying, "They are as sweet as the fruits in the royal park! The ground is as soft as the woolen rugs beside the king!" Supporting each other, the brother and sister looked up to heaven and called for their mother, tears streaming over their bodies. Arriving at his home, \[the brāhmaṇa\] laughed with joy and said, "I have obtained two slaves for you, to do as you command!" Seeing the children, the wife said, "Slaves are not like this! These children are handsome, with delicate hands and feet; they are not capable of manual labor. Quickly go and sell them, and buy others who can be put to work!" Intending to go to another state, the devas bewildered his path, so that he went instead to their native land. The subjects recognized them, and all said, "These are the grandsons of the great king!" They immediately reported this to the king. The king called them into the palace; inside the palace, high and low all wept. The king wished to embrace the two children, but they would not approach. The king said, "Why is this?" The children said, "Formerly we were the king's grandchildren; now we are base slaves. By what reason should we sit upon the king's lap?" The king asked the brāhmaṇa, "How did you come to obtain these children?" He answered truthfully. \[The king\] asked, "How much money to sell the children?" Before the brāhmaṇa could reply, the grandson interrupted, "The boy is worth one thousand silver coins, plus one hundred bullocks and one hundred cows. The girl is worth one thousand gold coins, plus two hundred bullocks and two hundred cows." The king said, "The boy is older yet cheap, while the girl is younger yet expensive—why is that?" \[The boy\] replied, "The crown prince is both holy and benevolent, a refuge for the multitude; yet he was banished far away, so we know men are cheap. A daughter of the common people, merely by virtue of her alluring beauty, dwells deep within the palace; so we know women are expensive." The king said, "An eight-year-old child already possesses the discourse of a lofty gentleman; how much more so his father!" When the palace attendants, high and low, heard his subtle admonition, none did not raise their voices in grief. The king paid in full according to the sum, and the brāhmaṇa departed. The king held his two grandchildren and seated them upon his lap, saying, "Earlier you would not be embraced; why do you come so readily now?" They replied, "Earlier we were slaves; now we are the king's grandchildren." He asked, "Living in the mountains, what food does your father sustain himself with?" Both children said, "He sustains himself merely by eating vegetables and tree fruits. Daily he enjoys himself with beasts and flocks of birds, without any sorrow in his heart." The king dispatched envoys to welcome him. When the envoys set out on the road, the trees in the mountains bowed, bent, and stretched as if performing the etiquette of kneeling and rising; flocks of birds sang plaintively, moving human feelings with sorrow. The prince said, "What omen is this?" His wife, lying on the ground, said, "The king's intention has softened, envoys are coming to welcome us, and the gods and spirits are assisting goodness; therefore, this omen has arisen." Since losing her children, the wife had been lying on the ground; only when the envoys arrived did she rise to salute the royal decree. The envoys said, "The king and queen have reduced their meals, shed tears, and their physical life declines day by day as they long to see the crown prince." Looking about to his left and right, the prince felt affectionate longing for the trees and flowing springs in the mountain; brushing away his tears, he mounted the chariot. From the time the envoys set forth, the whole state rejoiced; they swept and cleaned the roads, pitched curtains and canopies in advance, burned incense, scattered flowers, and played music with banners and parasols. The entire realm hurried to and fro, wishing him limitless longevity. When the prince entered the city, he kowtowed and apologized for his faults, then withdrew to inquire after \[his parents'\] health. The king again entrusted all the treasures of the state treasury to the crown prince, encouraging him to distribute them in charity. The distressed people of neighboring states flocked to him like rivers flowing into the sea. Seeing this, former enemies came bowing to declare themselves vassals; tribute arrived continuously. Bandits and rebels came to esteem benevolence, thieves vied in giving, weapons were laid away in storage, and prisons fell into ruin. The multitude of living beings enjoyed everlasting peace, the ten directions celebrated goodness, and the accumulation of virtue never ceased. Though he initially suffered bitter hardship, he is now an immeasurably revered one. Later, after his life ended, the prince was born into the Tuṣita heaven. Descending from heaven, he was born into the palace of King Śuddhodana; that is my present body. The royal father was Ānanda; his wife was Gopī; his son was Rāhula; his daughter was the arhat mother of Zhuchi; the heavenly king Śakra was Maitreya; the hunter was Udaya; Ajutuo was Mahākāśyapa; and the brāhmaṇa who sold the children was Devadatta. The bodhisattva's compassionate beneficence and generosity were like this (extracted from the \*Xudana jing\* / \*Sudāna-sūtra\*). > — English (machine translation) (machine translation) - [Previous: 31.18](https://indike.org/pramana/in.bauddha.taisho.2121.31.18) - [Next: 31.20](https://indike.org/pramana/in.bauddha.taisho.2121.31.20) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.2121.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.31.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.31.19](https://indike.org/pramana/in.bauddha.taisho.2121.31.19) · Pramāṇa