The Acts of the Buddha 1: 佛所行讚卷第一（亦云佛本行經）

1.1

馬鳴菩薩造

IN PRAISE OF BUDDHA’S ACTS

Composed by

Bodhisattva Aśvaghoṣa

Translated by the Indian Tripiṭaka Master Tan Wuchen,

during the Northern Liang

Fascicle One

Birth

1. The unconquerable king of the Śākyas, the progeny of Ikṣvāku, was endowed with virtue and pure riches, and so his name was Śuddhodana.

2. Living beings happily looked up to him, as to the moon which had just risen. The king was like Śakra, ruler of the gods, and his wife was like Śacī.

3. Her steadfastness was as solid as the earth, and her thoughts were as pure as a lotus flower. By way of comparison she was called Māyā, but she was beyond compare.

4. In that godlike queen a spirit descended and dwelled in her womb. The mother was completely free from sorrow. She did not have any illusory thoughts.

5. In her weariness she railed at the commonplace and longed to stay in a secluded forest, in the excellent garden of Lumbinī, where springs flowed and flowers and fruits were luxuriant.

6. She wanted to meditate in quietude and beseeched the king for permission to travel there. The king understood her earnest wish and thought that it was wonderful.

7. He ordered that both her own and her external retinue should go to that garden. Queen Māyā perceived that the time of delivery was at hand.

8. She lay down on an excellent couch, with numerous ladies waiting upon her. On the eighth day of the fourth month the moment was serene and the atmosphere harmonious.

9. She observed the fast and developed her pure qualities, and the Bodhisattva was born from her right side. Saving the world with his great compassion, he did not let his mother suffer.

10. King Aurva was born from the thigh. King Pṛthu was born from the

hand. King Māndhātṛ was born from the head and King Kakśīvat was born

from the armpit.

11. The Bodhisattva was just like that, born from the right side. When

in due course he had issued from the womb, his light shone everywhere.

12. As if he had fallen down from the sky, he did not pass through the

portal of birth. Having cultivated virtue for countless eons, he was born fully

conscious, without any confusion.

13. Established and immovable in the truth, his brightness was quite

majestic. With luster he appeared from the womb, like the sun that was just

rising.

14. While observing his utter brilliance one’s sight remained uninjured.

Even though one looked at him, his light did not blind one, as when observ-

ing the moon in the sky.

15. The light of his person was shining, just like the sun outshining the

light of a lamp. In the same way the Bodhisattva’s body of true gold was

shining all around.

16. Upright and clear of mind, he walked seven steps with dignity. On

the bottom of his feet his level soles were well placed. His brightness was

as penetrating as the seven stars.

17. Stepping like a lion, king of the animals, he observed the four direc-

tions. With thorough insight into the meaning of the truth, he thus spoke with

the fullest assurance:

18. “As this birth is a buddha’s birth, it is my last birth. Just in this one

birth I shall save all!”

19. At this occasion two pleasant streams came pouring down from the

sky. One was warm and the other cool. They poured down on his head, so

that he felt physically happy.

20. Dwelling in his precious palace, he lay on his couch of beryl. The

celestial kings supported four legs of the couch with golden lotuses in their

hands.

21. The gods waited upon him in the sky, holding a precious parasol.

Acknowledging his majesty, the spirits were full of praise and they urged

him to complete the Buddha’s path.

22. The dragon kings were filled with joy, thirsting for the most excellent

Law. They had served the buddhas of the past, and now they met the Bodhisattva.

23. They scattered mandāra flowers, offering joyful worship with all their hearts. As the Tathāgata appeared in the world, the gods of the pure abodes rejoiced.

24. Having done away with the joy of desire they were pleased with the Law, as it would let living beings, who flounder in the sea of suffering, obtain deliverance.

25. The king of the precious mountain, Sumeru, was holding this great earth in his firm grip, but when the Bodhisattva appeared in the world, it was swayed by the storm of his qualities. It quaked heavily all around, just like a boat struck by waves in a storm.

26. Fine powder incense of sandalwood and a multitude of precious lotus receptacles floated in the sky, blowing in the wind. They fell and scattered in profusion.

27. Celestial garments descended from the sky, and upon touching them, one was thrilled. The sun and the moon were as usual, but [the Bodhisattva’s] radiance doubled their light.

28. Fires flared up spontaneously, without any fuel, all over the world. Cool wells with clean water sprang up here and there all by themselves.

29. The multitude of ladies in the inner palace were astonished at this wonder. They rushed to compete with one another to drink from or bathe in them, and all had happy thoughts.

30. Countless spiritual beings and gods rejoiced in the Law and they all gathered together like clouds. In Lumbinī garden they thronged in the grove. A multitude of wonderful fine flowers blossomed out of season.

31. The various kinds of fierce beings momentarily had friendly thoughts, and diseases in the world disappeared by themselves, without any cure applied.

32. The birds and animals with their confused cries fell silent, not making any sound. The ten thousand rivers all stopped flowing and muddy waters all became clear. In the sky there were no clouds, and celestial drums sounded all by themselves.

33. All the worldly beings were safe and happy, just as when a country in upheaval suddenly has obtained a wise and able ruler.

34. The Bodhisattva was born to save the world from suffering. Only

the celestial king Māra was full of sorrow and did not rejoice.

35. When the king, his father, saw the birth of his son, he was amazed

in wonder. Although ordinarily his disposition was serious, he was startled

and his usual countenance changed. In his anxiety he had mixed feelings of

both joy and distress.

36. When his wife saw that her son was not born in the usual way—a

woman being timorous by nature—she felt contradictory emotions in her

distress. She did not distinguish an auspicious mark from an inauspicious

one but became even more fearful.

37. The old women were confused and prayed to the spirits. Each one

of them beseeched the spirit that they usually served, praying for the safety

of the Crown Prince.

38. At that time there was a brahman in the grove, a discerner of signs.

He had a dignified demeanor and was endowed with learning. He was elo-

quent and had a lofty reputation.

39. He beheld the signs and rejoiced in his heart, overjoyed at the won-

der. He knew that the king felt distress, and he informed the king of the truth:

40. “When one is born into the world, [the parent] wants only an excel-

lent son. O king, you should feel great joy now, as [you would at the cele-

bration upon] a full month [after birth]!

41. “You now have a wonderful son. His light will most certainly make

your clan famous. Be assured and pleased, and do not feel uncertain anymore!

42. “Good luck will be concentrated in your house and country. From

now on you will be increasingly prosperous. The excellent son born to you

will certainly be the world’s salvation.

43. “Yes, this superior person is gold-colored and very bright. With such

excellent signs he most certainly will attain perfect awakening. Or he will

bring happiness in the world, certain to be a wheel-turning king.

44. “All around he will be a ruler of the great earth, a brave and right-

eous ruler. He will rule the four worlds, governing over all kings, just as the

light of the sun is superior among any kind of light in the world.

45. “If he dwells in the forests in the mountains and seeks deliverance

with all his heart, he will accomplish true wisdom and shine everywhere in

the world.

46. “Just as Mount Sumeru is the king among mountains and just as gold is superior among all precious things, just as the sea is superior among all streams, and

47. “Just as the moon is superior among the stars and the sun is superior among all luminous bodies, when the Tathāgata dwells in the world he is the most honored one among two-legged beings.

48. “His pleasant eyes are long and wide, opening and closing with long eyelashes. His eyes are blue, shaped like half-moons. How could these signs be negative, as they are all causes of excellence!”

49. The king then said to the twice-born one, “If it is as you say, why would such wonderful signs not be associated with a former king but be manifested in my progeny?”

50. The brahman said to the king: “Do not speak like that! Learning or

wisdom, fame or career, for such four things there must not be any question of former or later.

51. “The specific natures of things are each produced arising from a cause. I shall now give you parallels. O king, listen carefully now!

52. “In each of the families of the two seers Bhṛgu and Aṅgiras, an excellent son was born after a very long period:

53. “Bṛhaspati and Śukra. They composed royal treatises not derived from [those produced by] their families.

54. “After the scriptures had long ceased, the seer Sārasvata produced Parāśara, who continued the scriptural texts of the Vedas. When knowledge is produced in the present, it is not necessarily connected with the deceased.

55. “The seer Vyāsa composed many scriptural texts. The final heir Vālmīki extensively collected stanzas, sections, and verses.

56. “The seer Atri did not understand medical treatises. Ātreya, who was born later, was well versed in curing the hundred illnesses.

57. “As for brahmanhood, the seer Kuśika was not trained in its heretical treatises. Later, King Gādhin completely understood the heretical doctrine.

58. “The original family of King Ikṣvāku could not regulate the tide of the sea, but when King Sagara raised a thousand princes, he could regulate the tide of the great sea so that it did not exceed the usual limit.

59. “The seer Janaka obtained the path of meditation without any teacher. Every attainment of fame is produced by one’s own efforts.

60. “Either the former ones were excellent and the later ones weak, or

the former ones were weak and the later ones excellent. Kings and divine

seers do not need a family inheritance. Therefore, there should not be any

question of former and later in any world!

61. “The same now applies to you, great king. You should have joyful

thoughts! As your thoughts are joyful, you will always be free from suspi-

cion!”

62. When the king heard the seer’s exposition, he became joyful and his

worship increased. “The excellent son born to me now will succeed to the

position of wheel-turning [king]!

63. “In my years of decline I will go forth and develop pure conduct. I

will not let my noble prince renounce the world and wander in mountain

forests!”

64. At that moment in the garden nearby there was an ascetic seer. His

name was Asita, and he was skillful in the interpretation of signs.

65. When [the seer] came to the gate of the king’s palace, the king

thought, “Applied to brahmadeva, he practices asceticism and finds happi-

ness in the Right Law. These two characteristics are both obvious.”

66. The king then greatly rejoiced, as [the seer] was endowed with the

signs of pure conduct. The king immediately invited him into his palace, and

made offerings with reverence.

67. As he was led into the inner palace, [the seer] was happy just to see

the prince. Even though there was a multitude of ladies, he behaved as if in

a secluded forest.

68. When [the seer] was seated on the seat of the Right Law, [the king]

increased his reverence and respectfully waited upon him, just as King Anti-

deva had waited upon Vasiṣṭha.

69. The king then said to the seer, “I am most fortunate now. I thank

you and submit to you, great seer. You deign to come and receive me. I ask

for your timely instruction about all that should be done!”

70. Thus urged, the seer was very happy. “Splendid, ever victorious

king! You are completely endowed with a multitude of qualities!

71. “I am happy that you have come with a request. You are generous

and full of respect for the Right Law. You are kind and wise, of a most excel-

lent family, humble, and very courteous.

72. “You have previously planted many fine causes and their excellent fruition is now seen. Listen to my explanation of the present causality!

73. “I heard a celestial voice in the sky coming from the path of the sun. It explained that you, King, will have a crown prince who will complete the path of right awakening.

74. “Moreover, having seen previous auspicious signs, I have come here now on purpose. I would like to see the Śākya king who will raise the banner of the Right Law.”

75. When the king heard the seer’s explanation, he became certain and free from the net of doubt. He asked the Crown Prince to be summoned to be shown to the seer.

76. The seer observed that the Crown Prince had a wheel with a thousand spokes [on the soles of] his feet. His fingers and toes had membranes, and between his eyebrows was a white tuft of hair.

77. He was characterized by cryptorchidism, like a horse, and his complexion was ablaze with light. Seeing that [the prince] had these wonderful signs, [the seer] let his tears flow and sighed deeply.

78. When he saw the ascetic’s tears, the king trembled in his heart, as he held his son dear. Sadness filled his heart. He felt alarmed and ill at ease.

79. [The king] spontaneously rose from his seat, bowed at the feet of the seer, and addressed him: “This son’s birth is wonderful.

80. “His complexion is utterly majestic, almost like that of a celestial being. As he shows promise of superiority among humans, why would he cause grief?

81. “My son must not be short-lived, causing me grief! I have been thirsting for a long time to obtain immortality, but will it yet be rejected?

82. “He must not lose my wealth, bring my family to ruin, and destroy the country! If I have an excellent son who will stay, I have someone to whom to entrust the country’s inheritance.

83. “When I die, I will be joyful in my heart. I shall happily be reborn in another world. I will be like someone who has one eye closed [in sleep] and the other [open] in awakeness.

84. “One must not be like a flower in the autumn frost. Even though it may open it cannot achieve fruition. Concerning one’s close family, the depth

of one’s love for a son is unsurpassed. It is the proper time to give me an

explanation, so that I may again breathe freely.”

85. The seer knew that the king, the father, was very sorrowful in his

heart, and immediately said to the great king, “Do not be afraid now, King!

I have told you before, Great King! Do not have any doubt!

86. “The present signs are as before. You should not have any other

thought! I consider that the evening of my life is worse than my earlier sad

tears.

87. “Now that my end is drawing near, this son will rule the world. He

is born in order to end birth. Such a person is rarely encountered.

88. “He will give up his position of noble king, unattached to the objects

of the five desires. He will strenuously develop asceticism, open up to awak-

ening, and obtain the truth.

89. “He will permanently dispel the darkness of delusion for living

beings. Always ablaze in the world, his wisdom is the light of the sun.

90. “Beings drown in a sea of suffering, and their illnesses are as heaps

of froth. Decay and old age are giant waves, and death is the biggest wave

in the sea. In his light boat of wisdom he will cross the difficulties of these

currents.

91. “His wisdom will go against the current and his pure morality will be

the shore. His samādhi will be a cool pond, rightly receiving wondrous birds.

92. “So very deep and wide is the great river of the Right Law. When

thirsty beings drink from it, they are revived.

93. “Deeply attached to the objects of the five desires, one is harassed

by suffering. Lost in the wilderness of birth and death, no one knows where

to turn. But the Bodhisattva has arisen in the world, opening the path of deliv-

erance.

94. “As the fire of worldly desires burns and as the firewood of the

objects [of desire] is ablaze, he raises the clouds of his great compassion.

The rain of the Law will fall and cause its extinction.

95. “The gate of delusion has two parts and desire is the bolt. It con-

fines living beings. The way to escape is the gate of deliverance. With the

pincers of his adamantine wisdom he will pull out the adverse awl of lust.

96. “Entangled in the web of delusion one suffers, without anything to

rely on. When a king of the Law has stood up in the world, he can undo the

bonds of [living] beings.

97. “Do not give rise, O King, to the calamity of grief because of this son! You should [instead] feel sorrow for the beings who are attached to desire and who disregard the Right Law!

98. “I am destroyed now by old age and death, far removed from any noble quality. I may have obtained the trance states but I did not obtain their benefits.

99. “I will never hear the Right Law from this Bodhisattva. When my body is destroyed, after my life’s end I shall certainly be reborn in the three difficult heavens.”

100. When the king and his retinue heard the seer’s explanation, he knew that he was distressed for himself. His fear was completely eradicated.

101. “Having this wonderful son, my heart is completely at ease. [But] his going forth, giving up worldly splendor, his practice of the path of a seer, and the fact that he will not succeed to the throne of the land still make me unhappy.”

102. Then the seer spoke the truth to the king. “It certainly will be as you, O King, anxiously think. He will complete the path of right awakening.”

Composed by Bodhisattva Aśvaghoṣa.

1.2

北涼天竺三藏曇無讖譯

Translated by Dharmakṣema, Tripiṭaka Master of India, under the Northern Liang.

1.3

生品第一

Chapter 1: The Birth

1.4

甘蔗之苗裔，釋迦無勝王，
淨財德純備，故名曰淨飯，
群生樂瞻仰，猶如初生月。
王如天帝釋，夫人猶舍脂，
執志安如地，心淨若蓮花，
假譬名摩耶，其實無倫比。
於彼象天后，降神而處胎。
母悉離憂患，不生幻偽心，
厭惡彼諠俗，樂處空閑林。
藍毘尼勝園，流泉花果茂，
寂靜順禪思，啟王請遊彼。
王知其志願，而生奇特想，
勅內外眷屬，俱詣彼園林。
爾時摩耶后，自知產時至，
偃寢安勝床，百千婇女侍。
時四月八日，清和氣調適，
齋戒修淨德，菩薩右脇生，
大悲救世間，不令母苦惱。
優留王股生，卑偷王手生，
曼陀王頂生，伽叉王腋生。
菩薩亦如是，誕從右脇生，
漸漸從胎出，光明普照耀，
如從虛空墮，不由於生門。
修德無量劫，自知生不死，
安諦不傾動，明顯妙端嚴。
晃然後胎現，猶如日初昇，
觀察極明耀，而不害眼根。
縱視而不耀，如觀空中月，
自身光照耀，如日奪燈明，
菩薩真金身，普照亦如是。
正真心不亂，安庠行七步，
足下安平趾，炳徹猶七星。
獸王師子步，觀察於四方，
通達真實義，堪能如是說。
此生為佛生，則為後邊生，
我唯此一生，當度於一切。
應時虛空中，淨水雙流下，
一溫一清涼，灌頂令身樂。
安處寶宮殿，臥於琉璃床，
天王金華手，奉持床四足。
諸天於空中，執持寶蓋侍，
承威神讚歎，勸發成佛道。
諸龍王歡喜，渴仰殊勝法，
曾奉過去佛，今得值菩薩。
散曼陀羅花，專心樂供養，
如來出興世，淨居天歡喜。
已除愛欲歡，為法而欣悅，
眾生沒苦海，令得解脫故。
須彌寶山王，堅持此大地，
菩薩出興世，功德風所飄，
普皆大震動，如風鼓浪舟。
栴檀細末香，眾寶蓮花藏，
風吹隨空流，繽紛而亂墜，
天衣從空下，觸身生妙樂。
日月如常度，光耀倍增明，
世界諸火光，無薪自炎熾，
淨水清涼井，前後自然生。
中宮婇女眾，怪歎未曾有，
競赴而飲浴，皆起安樂想。
無量部多天，樂法悉雲集，
於藍毘尼園，遍滿林樹間。
奇特眾妙花，非時而敷榮，
凶暴眾生類，一時生慈心，
世間諸疾病，不療自然除。
亂鳴諸禽獸，恬默寂無聲，
萬川皆停流，濁水悉澄清，
空中無雲翳，天鼓自然鳴。
一切諸世間，悉得安隱樂，
猶如荒難國，忽得賢明主。
菩薩所以生，為濟世眾苦，
唯彼魔天王，震動大憂惱。
父王見生子，奇特未曾有，
素性雖安重，驚駭改常容，
二息交胸起，一喜復一懼。
夫人見其子，不由常道生，
女人性怯弱，怵惕懷氷炭，
不別吉凶相，反更生憂怖。
長宿諸母人，互亂祈神明，
各請常所事，願令太子安。
時彼林中有，知相婆羅門，
威儀具多聞，才辯高名稱，
見相心歡喜，踊躍未曾有。
知王心驚怖，白王以真實：
「人生於世間，唯求殊勝子。
王今如滿月，應生大歡喜，
今生奇特子，必光顯宗族。
安心自欣慶，莫生餘疑慮，
靈祥集家國，從今轉休盛。
所生殊勝子，必為世間救，
惟此上士身，金色妙光明，
如是殊勝相，必成等正覺；
若習樂世間，必作轉輪王，
普為大地主，勇猛正法治，
王領四天下，統御一切王。
猶如世光明，日光為最勝，
若處於山林，專心求解脫。
成就實智慧，普照於世間，
譬如須彌山，普為諸山王。
眾寶金為最，眾流海為最，
諸宿月為最，諸明日為最，
如來處世間，兩足中為最。
淨目脩且廣，上下瞬長睫，
瞪矚紺青色，明煥半月形，
此相云何非，平等殊勝目？」
時王告二生：「若如汝所說，
如此奇特相，以何因緣故，
不應於先王，乃現於我世？」
婆羅門白王：「不應如是說。
多聞與智慧，名稱及事業，
如是四事者，不應顧先後。
物性之所生，各從因緣起，
今當說諸譬，王今且諦聽。
毘求央耆羅，此二仙人族，
經歷久遠世，各生殊異子。
毘利訶鉢低，及與儵迦羅，
能造帝王論，不從先族來。
薩羅薩仙人，經論久斷絕，
而生婆羅婆，續復明經論。
現在知見生，不必由先胄，
毘耶娑仙人，多造諸經論，
末後胤跋彌，廣集偈章句。
阿低利仙人，不解醫方論，
後生阿低離，善能治百病。
二生駒尸仙，不閑外道論，
後伽提那王，悉解外道法。
甘蔗王始族，不能制海潮，
至娑伽羅王，生育千王子，
能制大海潮，使不越常限。
闍那駒仙人，無師得禪道。
凡得名稱者，皆生於自力，
或先勝後劣，或先劣後勝。
帝王諸神仙，不必承本族，
是故諸世間，不應顧先後。
大王今如是，應生歡喜心，
以心歡喜故，永離於疑惑。」
王聞仙人說，歡喜增供養。
「我今生勝子，當紹轉輪位，
我年已朽邁，出家修梵行，
無令聖王子，捨世遊山林。」
時近處園中，有苦行仙人，
名曰阿私陀，善解於相法，
來詣王宮門，王謂梵天應。
苦行樂正法，此二相俱現，
梵行相具足，時王大歡喜。
即請入宮內，恭敬設供養，
將入內宮中，唯樂見王子。
雖有婇女眾，如在空閑林，
安處正法座，加敬尊奉事，
如安低牒王，奉事波尸吒。
時王白仙人：「我今得大利。
勞屈大仙人，辱來攝受我，
諸有所應為，唯願時教勅。」
如是勸請已，仙人大歡喜：
「善哉常勝王，眾德悉皆備。
愛樂來求者，惠施崇正法，
仁智殊勝族，謙恭善隨順。
宿殖眾妙因，勝果現於今，
汝當聽我說，今者來因緣。
我從日道來，聞空中天說，
言王生太子，當成正覺道。
并見先瑞相，今故來到此，
欲觀釋迦王，建立正法幢。」
王聞仙人說，決定離疑網，
命持太子出，以示於仙人。
仙人觀太子，足下千輻輪，
手足網縵指，眉間白毫跱，
馬藏隱密相，容色炎光明，
見生未曾想，流淚長歎息。
王見仙人泣，念子心戰慄，
氣結盈心胸，驚悸不自安。
不覺從坐起，稽首仙人足，
而白仙人言：「此子生奇特，
容貌極端嚴，天人殆不異，
汝言人中上，何故生憂悲？
將非短壽子，生我憂悲乎？
久渴得甘露，而反復失耶？
將非失財寶，喪家亡國乎？
若有勝子存，國嗣有所寄，
我死時心悅，安樂生他世，
猶如人兩目，一眠而一覺。
莫如秋霜花，雖敷而無實，
人於親族中，愛深無過子。
宜時為記說，令我得蘇息。」
仙人知父王，心懷大憂懼，
即告言大王：「王今勿恐怖，
前已語大王，慎勿自生疑，
今相猶如前，不應懷異想；
自惟我年暮，悲慨泣歎耳。
今我臨終時，此子應世生，
為盡生故生，斯人難得遇。
當捨聖王位，不著五欲境，
精勤修苦行，開覺得真實。
常為諸群生，滅除癡冥障，
於世永熾燃，智慧日光明。
眾生沒苦海，眾病為聚沫，
衰老為巨浪，死為海洪濤。
乘輕智慧舟，渡此眾流難，
智慧泝流水，淨戒為傍岸。
三昧清涼池，正受眾奇鳥，
如此甚深廣，正法之大河。
渴愛諸群生，飲之以蘇息，
染著五欲境，眾苦所驅迫，
迷生死曠野，莫知所歸趣；
菩薩出世間，為通解脫道。
世間貪欲火，境界薪熾然；
興發大悲雲，法雨雨令滅。
癡闇門重扇，貪欲為關鑰，
閉塞諸群生，出要解脫門；
金剛智慧鑷，拔恩愛逆鑽。
愚癡網自纏，窮苦無所依；
法王出世間，能解眾生縛。
王莫以此子，自生憂悲患，
當憂彼眾生，著欲違正法。
我今老死壞，遠離聖功德，
雖得諸禪定，而不獲其利。
於此菩薩所，竟不聞正法，
身壞命終後，必生三難天。」
王及諸眷屬，聞彼仙人說，
知其自憂歎，恐怖悉以除。
「生此奇特子，我心得大安。
出家捨世榮，修習仙人道，
遂不紹國位，復令我不悅。」
爾時彼仙人，向王真實說：
「必如王所慮，當成正覺道。」
於王眷屬中，安慰眾心已，
自以己神力，騰虛而遠逝。
爾時白淨王，見子奇特相，
又聞阿私陀，決定真實說。
於子心敬重，珍護兼常念，
大赦於天下，牢獄悉解脫。
世人生子法，隨宜取捨事，
依諸經方論，一切悉皆為。
生子滿十日，安隱心已泰，
普祠諸天神，廣施於有道。
沙門婆羅門，呪願祈吉福，
嚫施諸群臣，及國中貧乏。
村城婇女眾，牛馬象財錢，
各隨彼所須，一切皆給與。
卜擇選良時，遷子還本宮，
二飯白淨牙，七寶莊嚴輿。
雜色珠絞絡，明焰極光澤，
夫人抱太子，周匝禮天神。
然後昇寶輿，婇女眾隨侍，
王與諸臣民，一切俱導從。
猶如天帝釋，諸天眾圍遶，
如摩醯首羅，忽生六面子。
設種種眾具，供給及請福，
今王生太子，設眾具亦然。
毘沙門天王，生那羅鳩婆，
一切諸天眾，皆悉大歡喜。
王今生太子，迦毘羅衛國，
一切諸人民，歡喜亦如是。

A scion of the Ikṣvāku line, the invincible king of the Śākyas,
Possessing pure wealth and fully endowed with virtue, was thus named Śuddhodana.
All living beings rejoiced to gaze upon him, just as at the crescent moon.
The king was like Śakra Devendra, and his queen was like Śacī;
Her resolve was as steady as the earth, her mind as pure as a lotus.
Metaphorically named Māyā, in truth she was without peer.
Upon that queen of heavenly bearing, [the Bodhisattva] descended his spirit to dwell in her womb.
The mother was entirely free from grief and suffering, nor did any deceitful thoughts arise in her;
Disdaining the noisy worldly life, she delighted in staying in secluded groves.
In the supreme garden of Lumbinī, springs flowed, flowers and fruits flourished;
Quiet and calm, it was suited to quiet meditation, so she petitioned the king to let her go wandering there.
The king, knowing her wish, regarded it as extraordinary,
And ordered the retinue of both inner and outer courts to proceed together to that park.
At that time, Queen Māyā knew within herself that the time of birth had arrived;
She lay down peacefully on an auspicious couch, attended by hundreds of thousands of palace maidens.
It was on the eighth day of the fourth month, when the weather was mild and harmonious;
Observing the precepts and cultivating pure virtue, the Bodhisattva was born from her right side;
With great compassion to rescue the world, he caused no pain or affliction to his mother.
King Aurva was born from a thigh, King Pṛthu was born from a hand,
King Māndhātṛ was born from the crown of the head, and King Kakṣīvat was born from an armpit.
Just so was the Bodhisattva: he was born from the right side;
Gradually emerging from the womb, his radiance illuminated everywhere,
As if falling from open space, not issuing through the birth canal.
Having cultivated virtue for measureless kalpas, knowing for himself birth and deathlessness,
Steadfast and unshaken, distinct, wondrous, upright, and majestic.
With sudden brilliance he emerged from the womb, just like the rising sun;
Looking upon him, he was dazzlingly bright, yet did not hurt the faculty of sight.
Gazing directly at him, it was not blinding, like looking at the moon in the sky;
His own light shone forth, just as the sun outshines the brightness of lamps;
The Bodhisattva’s body of real gold illuminated everywhere in just this way.
Upright, true, his mind undistracted, he took seven paces with measured dignity;
Beneath his feet were flat, even soles, bright and clear like the seven stars.
With the stride of a lion, king of beasts, he gazed toward the four directions;
Thoroughly penetrating the true meaning, he was capable of speaking thus:
“This birth is a birth for Buddhahood, and it shall be my very last birth;
In this single lifetime alone, I shall deliver all [beings].”
At that time, in the open sky, two streams of pure water flowed down—
One warm and one cool—bathing his head to bring joy to his body.
Resting peacefully in a jeweled palace, he lay upon a lapis lazuli couch;
The golden-flowered hands of the Deva-kings upheld the four legs of the couch.
In the sky, the devas held aloft jeweled parasols to attend upon him;
Bearing his divine majesty, they praised him, exhorting him to accomplish the Buddha way.
The Nāgarājas rejoiced, thirsting for the sublime Dharma;
Having formerly served past Buddhas, they now encountered the Bodhisattva.
They scattered māndārava flowers, single-mindedly delighting in making offerings.
The Tathāgata’s appearance in the world brought joy to the Śuddhāvāsa devas;
Having already eliminated the joy of sensual desire, they rejoiced for the sake of the Dharma,
Because living beings sinking in the ocean of suffering would be made to attain liberation.
Mount Sumeru, the king of jeweled mountains, firmly supports this great earth;
Yet when the Bodhisattva appeared in the world, blown by the wind of his merit,
It shook and trembled everywhere, like a boat tossed by the wind upon the waves.
Powdered sandalwood incense, and lotus matrices adorned with all kinds of gems,
Flowed through the empty sky blown by the wind, falling down in profusion;
Heavenly robes descended from the sky, bringing sublime joy to whatever body they touched.
The sun and moon moved in their usual course, yet their radiance doubled in brilliance;
All the world’s fires flared up naturally without fuel;
Wells of pure, cool water sprang up spontaneously all around.
The palace maidens within marveled at what had never been seen before,
Racing to drink and bathe in them, all feeling secure and joyful.
Innumerable bhūtas and devas, delighting in the Dharma, gathered like clouds,
Filling the spaces between the trees throughout the Lumbinī grove.
Rare and wondrous flowers blossomed out of season;
Cruel and violent creatures suddenly gave rise to minds of compassion;
All the diseases of the world vanished naturally without treatment.
The birds and beasts that shrieked in confusion grew calm, silent, and soundless;
The myriad rivers ceased their flowing, and turbid waters all became clear;
In the sky there was no obscuring cloud, and heavenly drums resounded spontaneously.
All the worlds attained peace and joy,
Just as a ruined and troubled land suddenly gains a wise and enlightened sovereign.
The reason the Bodhisattva was born was to save the world from its many sufferings;
Only the Deva-king Māra was shaken with great sorrow and distress.
The royal father, seeing the newborn son, so extraordinary and unprecedented,
Though dignified and steady by nature, was astonished and altered his customary composure;
Two feelings arose together within his chest: joy on the one hand, and fear on the other.
The queen, seeing that her son was not born by the ordinary path,
And being timid by a woman’s nature, was alarmed and full of conflicting extremes,
Unable to tell good portents from bad, she only felt increased anxiety and dread.
All the elderly matrons prayed to the gods in frantic confusion,
Each entreating her customary deity, wishing peace for the prince.
At that time, in that forest, was a brāhmaṇa who understood physiognomy,
Possessing dignified deportment, vast learning, talent, eloquence, and high renown;
Seeing the signs, his heart rejoiced, leaping with unprecedented joy.
Knowing that the king’s heart was terrified, he spoke the truth to the king:
“When people are born into the world, they seek only an exceptional son.
Your Majesty is now like the full moon, and ought to feel great joy;
Now that an extraordinary son is born, he will certainly bring glory to your lineage.
Calm your mind and rejoice within yourself, do not harbor any lingering doubts;
Spiritual omens have converged upon your clan and country, which will flourish all the more from now on.
The exceptional son born to you will surely be the savior of the world;
Considering the body of this superior man, with its wondrous golden radiance,
With such exceptional signs, he will surely become a Samyaksambuddha;
If he takes pleasure in worldly life, he will surely become a Cakravartin,
Ruler of the entire earth, governing with valor and through the saddharma,
Ruling over the four continents, holding dominion over all kings.
Just as of the world’s lights, the light of the sun is supreme,
So if he abides in the mountain forests, single-mindedly seeking liberation,
He will attain true wisdom, illuminating the world everywhere,
Just as Mount Sumeru is king over all mountains.
Among all treasures, gold is foremost; among all streams, the sea is foremost;
Among the constellations, the moon is foremost; among all luminaries, the sun is foremost;
When the Tathāgata dwells in the world, he is foremost among two-footed beings.
His pure eyes are long and wide, his upper and lower eyelashes long,
His steady gaze is deep sapphire-blue, radiant like the crescent moon;
How could these signs not be the equal, supreme eyes?”
Then the king said to the dvija: “If it is as you say,
What is the reason that such extraordinary signs
Did not appear under the former kings, but only now in my reign?”
The brāhmaṇa said to the king: “You should not speak in this way.
Vast learning and wisdom, renown and achievements—
These four matters should not be measured by earlier or later.
That which is born of the nature of things arises from cause and condition;
I shall now speak in analogies, may Your Majesty listen attentively.
The Bhṛgus and the Aṅgirases, these two families of ṛṣis,
Passed through long, distant ages before each produced an extraordinary son.
Bṛhaspati and Śukra
Were able to compose treatises on kingship, which did not come from their ancestral lines.
The ṛṣi Sārasvata saw the scriptures and treatises long broken off,
Yet Aurva was born, who continued and revived the scriptures and treatises.
Present understanding and insight do not necessarily stem from ancestors:
The ṛṣi Vyāsa composed many scriptures and treatises,
And his later descendant Vālmīki compiled stanzas and verses in vast number.
The ṛṣi Atri did not understand the treatise on medicine,
Yet later Ātreya was born, who could well heal the hundred diseases.
The dvija Kuśika was unversed in heterodox treatises,
Yet later King Gāthina completely understood the heterodox teachings.
The founding clan of King Ikṣvāku could not control the ocean tide,
Until King Sagara fathered a thousand princes,
Who were able to control the great ocean’s tide so that it did not exceed its usual bounds.
The ṛṣi Janaka attained the way of dhyāna without a teacher.
Whoever achieves renown does so through their own power;
Sometimes the earlier is superior and the later inferior, sometimes the earlier is inferior and the later superior.
Kings and divine ṛṣis do not necessarily inherit from their original clans;
Therefore, in the world, one should not judge by earlier or later.
Great King, it is just so now: you ought to give rise to a joyful heart;
Because of a joyful heart, you will be forever free from doubts.”
Hearing the ṛṣi’s words, the king rejoiced and increased his offerings:
“Now that an exceptional son is born to me, he should succeed to the throne of a Cakravartin;
I am already aged and decrepit; I shall go forth and cultivate brahmacarya,
So that the noble prince will not abandon the world to roam in the mountain forests.”
At that time, in a nearby park, there was an ascetic ṛṣi
Named Asita, who was well versed in the art of physiognomy;
He came to the king’s palace gate, and the king thought Brahmā had responded.
Ascetic practice and joy in the saddharma—these two signs appeared together;
Endowed with the signs of pure practice, the king greatly rejoiced.
He at once invited him into the palace, respectfully made offerings to him,
And was about to take him into the inner chambers, for [the ṛṣi] only wished to see the prince.
Though there were crowds of palace maidens, [the ṛṣi] was as if in a secluded grove;
The king seated him on a seat of saddharma, honoring and serving him with heightened reverence,
Just as King Antideva served Vasiṣṭha.
Then the king said to the ṛṣi: “I have gained great benefit today;
Having troubled the great ṛṣi to deign to come and accept me,
Whatever ought to be done, I pray you will instruct me in due time.”
Having been thus invited, the great ṛṣi was overjoyed:
“Excellent, O ever-victorious king! You are endowed with all virtues;
Loving those who come to seek, bestowing gifts and honoring the saddharma,
Of a benevolent, wise, and distinguished lineage, humble, respectful, and compliant.
Having planted many wondrous causes in the past, the superior fruit appears today;
You must listen to what I say, the reason for my coming today.
I came along the sun’s path, and heard the devas in the sky say
That a prince was born to the king who will achieve the path of true enlightenment.
Moreover, having seen earlier auspicious portents, I have come here for this reason,
Desiring to see the Śākya king establish the banner of the saddharma.”
Hearing the ṛṣi’s words, the king was definitively freed from the net of doubts;
He commanded that the prince be brought forth to be shown to the ṛṣi.
The ṛṣi observed the prince: on the soles of his feet were thousand-spoked wheels,
His fingers and toes were webbed, a white curl of hair stood between his eyebrows,
His male organ was concealed like that of a horse, and his complexion was radiant with blazing light;
Seeing this, he had an unprecedented realization, and shedding tears, he sighed deeply.
The king, seeing the ṛṣi weep, trembled in his heart for his son;
His breath caught and filled his chest, he was alarmed and could not calm himself.
Unconsciously rising from his seat, he bowed his head to the ṛṣi’s feet,
And said to the ṛṣi: “This child was born extraordinarily,
His appearance is exceedingly upright and majestic, scarcely different from devas and humans;
You say he is supreme among men, so why do you give rise to sorrow and grief?
Could it be that he is a short-lived child, who will cause me sorrow and grief?
Having gained amṛta after long thirst, am I to lose it again?
Could it be that I will lose my wealth and treasures, ruin my family, and destroy my kingdom?
If an exceptional son survives, the kingdom’s succession will have someone to entrust to;
When I die, my mind will be pleased, and I will be born peacefully in another world,
Like a man with two eyes: one asleep and one awake.
Let him not be like autumn frost flowers, which bloom but bear no fruit;
Among one’s kin, there is no deeper love than that for a child.
Please explain it in good time, so that I may find relief.”
The ṛṣi, knowing that the royal father harbored great sorrow and dread,
At once spoke to the king: “Great King, do not be terrified;
I have already told the Great King: take care not to give rise to doubts yourself;
The signs are now just as before, you should not harbor different thoughts;
I was only reflecting on my advanced age, and in sorrow and regret I wept and sighed.
Now as I face the end of my life, this child appears and is born into the world;
Born to put an end to birth, such a person is difficult to meet.
He will abandon the position of a noble king, not clinging to the realm of the five desires;
Zealously cultivating ascetic practices, he will awaken and attain the truth.
He will forever destroy the hindrance of the darkness of folly for all living beings,
And will blaze eternally in the world with the sun-like light of wisdom.
Living beings are sinking in the sea of suffering, with many illnesses as its gathering foam,
Decrepit old age as its giant billows, and death as the ocean’s surging waves.
Boarding the light boat of wisdom, he will ferry them across these many currents of distress;
With wisdom as the counter-current and pure precepts as its banks,
Samādhi as a cool pool, and right concentration as its flock of wondrous birds,
Such is the exceedingly deep and wide great river of the saddharma.
Living beings tormented by thirst and craving will drink from it to find relief;
Stained by attachment to the realm of the five desires, driven and oppressed by many sufferings,
Lost in the wilderness of birth and death, knowing not where to turn;
The Bodhisattva appears in the world to open the path of liberation for them.
The fire of worldly greed blazes high with the fuel of sense-objects;
He will raise the cloud of mahākaruṇā and rain down the rain of Dharma to extinguish it.
The thick doors of the darkness of ignorance, with greed as their bolt and key,
Shut off all living beings from the essential gate of emergence and liberation;
With the vajra pincers of wisdom, he will extract the rebellious drill of affection.
Entangled in their own web of foolish ignorance, impoverished and destitute with no refuge;
The Dharma King appears in the world and is able to untie the bonds of living beings.
O King, do not give rise to sorrow, grief, or distress over this child;
You should rather grieve for those living beings who cling to desire and transgress the saddharma.
I am now decaying in old age and death, far removed from holy merits;
Though I have attained the various dhyānas, I will not reap this benefit.
From this Bodhisattva, I shall never hear the saddharma;
When my body breaks up and my life ends, I will surely be born in one of the heavens of the three difficulties.”
The king and all his retinue, hearing the ṛṣi speak,
Knew that he was lamenting for himself, and their terror was completely dispelled:
“Now that this extraordinary child is born, my heart has found great peace.
Yet if he goes forth, abandons worldly glory, and practices the way of ṛṣis,
Failing to succeed to the throne of the kingdom, that would again make me unhappy.”
At that time, that ṛṣi spoke the truth to the king:
“It will surely be as the king fears: he will accomplish the path of true enlightenment.”
Among the king’s retinue, having comforted their hearts,
By his own supernatural power, he soared into the void and departed far away.
At that time, King Śuddhodana, seeing his son’s extraordinary signs,
And having heard Asita speak the definitive truth,
Respected his son in his heart, treasured, protected, and constantly thought of him,
Granting a great amnesty to all under heaven, freeing all from prisons.
According to worldly customs for the birth of a son, what was fitting to adopt or discard
In reliance on various scriptures, prescriptions, and treatises, all of it was carried out.
Ten days after the birth of the son, the king’s mind was calm and fully at ease;
He offered sacrifices everywhere to the devas and spirits, and gave vast alms to those who possessed the way.
Śramaṇas and brāhmaṇas recited blessings and prayed for auspicious fortune;
He gave gifts to all the ministers, as well as to the impoverished in the realm.
To maidens from villages and cities, and in cattle, horses, elephants, and money,
He supplied all according to what they needed.
Divining and choosing an auspicious time, he brought the child back to the original palace,
In a chariot adorned with the seven treasures and pure white ivory;
Intertwined with variegated pearls, its blazing radiance was exceedingly lustrous;
The queen held the prince, bowing to the devas and spirits all around.
Then she mounted the jeweled chariot, attended by crowds of palace maidens,
While the king, together with all his ministers and people, formed a procession.
It was just like Śakra Devendra, surrounded by the hosts of devas,
Or like Maheśvara when he suddenly fathered his six-faced child.
Arranging all kinds of equipment, making offerings and praying for blessings,
Now as the king fathered a prince, his preparations were likewise elaborate.
When the Deva-king Vaiśravaṇa fathered Naḷakūbara,
All the hosts of devas were filled with great joy;
Now that the king had fathered a prince, in the city of Kapilavastu,
All the people rejoiced in just the same way.

1.5

佛所行讚處宮品第二

103. Having appeased the minds of the king and his retinue, [the seer] himself ascended into the sky through his divine power and departed.

104. Having seen the wonderful characteristics of his son and having heard Asita’s decidedly truthful explanation, King Śuddhodana then held his son in reverence. He redoubled his protection and always held him dear.

105. He issued a general pardon in the world and all prisons were thrown open. When a person of this world has a son, he may accept or reject the fact, according to what is proper. Everything is done relying on the instructions found in the scriptural texts.

106. When ten days after the birth of his son had passed, the king felt secure and calm at heart. He made all the sacrifices to the celestial spirits and he gave liberal offerings to the virtuous.

107. The śramaṇas and brahmans offered incantations and prayed for good fortune for [the king’s] close family and for all his ministers, and also for the poor of the land.

108. A group of women from villages and towns, cows, horses, elephants, money and material goods—all were provided according to everyone’s needs.

109. [The king] selected an auspicious time through divination and moved his son back to his own palace. The white tusks of the elephants, the chariot

adorned with the seven precious things, and precious stones of variegated colors—their brilliance was utterly bright.

110. His wife held the Crown Prince in her arms and did obeisance to the celestial spirits all around. She then mounted her precious chariot, with a multitude of ladies waiting upon her.

111. The king and his ministers all accompanied her, like Śakra, the ruler of the gods, surrounded by a multitude of gods.

112. Just as Maheśvara, to whom was unexpectedly born a six-faced son, and who then arranged for every kind of preparation and provision and

asked for blessings, likewise the king, whose crown prince was now born, arranged for all the preparations in the same way.

113. When the celestial king Vaiśravaṇa had Nalakūbara, the whole multitude of gods was filled with great joy.

114. The Crown Prince was now born to the king, and the whole population of the land of Kapilavastu was likewise filled with joy.

Life in the Palace

1. In the royal house of Śuddhodana, as he had a noble son, his close family and namesake brethren and his ministers were all devoted then.

2. Elephants, horses and precious chariots, national riches, and vessels with the seven precious things—these steadily increased day by day and were accordingly amassed.

3. Countless hidden treasures spontaneously emerged from the earth. A herd of maddened white elephants arrived on their own, without any call, from the pure Snowy Mountains, and became subdued by themselves, not curbed by any person.

4. All kinds of horses of variegated colors, their bodies utterly majestic, with red manes and delicate, long tails, soared as swiftly as if they were flying. Born in the wilds at dawn, they arrived on their own at this occasion.

5. Unspotted, calm, fine cows, strong, sturdy, and beautiful of body, all gathered in great numbers with gentle steps and gave fragrant milk at this occasion.

6. Enemies became peaceful, and neutrality gradually turned into pure friendship. The sincere became close friends. Any rebellion was completely eliminated.

7. It rained in due time with a gentle breeze, and the thunder did not roll. Plants did not wait for their time [but bloomed out of season], and at the harvest the yield was double.

8. The five types of grains were fresh and fragrant, light and easy to digest. All who were with child were content and physically at ease.

9. Except for those who experienced the fourfold attitudes of the noble, for all other people in the world goods were freely produced for each one. They did not have any further needs.

10. There was no arrogance, stinginess, or envy, and no noxious thoughts either. All men and women were as adept as anyone in the eon.

11. The temples of the gods and the monasteries, gardens, springs, and

ponds were all like heavenly things, emerging spontaneously on this occasion.

12. No one went hungry. Weapons disappeared and epidemics ceased.

The whole population in the land was like a close family, with mutually

affectionate reverence.

13. With love for the Law [the people] indulged in mutual pleasures and

did not have any tainted desire. They sought after riches with righteousness,

free from any covetous thought.

14. They practiced generosity for the sake of the Law, and did not think

of seeking for any reward. They practiced the fourfold pure conduct, dis-

pelling any noxious thought.

15. In the past, when the crown prince Āditya was born to King Manu,

the whole country met with good fortune and all evil was at once appeased.

16. When the Crown Prince was born to the present king, his virtue was

also like this. Because [the prince] was endowed with the meaningfulness

of all virtues, he was called Siddhārtha.

17. Then, when Lady Māyā saw that the son she had given birth to was

as beautiful as a celestial youth, completely endowed with everything beau-

tiful, she was overcome with an excess of joy. Her life ended and she was

reborn in heaven.

18. Mahāprajāpātī Gautamī saw that the Crown Prince was a celestial

youth, that his virtuous appearance was wonderful in the world. After the

life of his natural mother ended, she raised him with affection, as if he were

her own son, and the child respected her as if she were his own mother.

19. Just as the glow of the sun and moon begins faintly but gradually

shines more brightly, the Crown Prince grew up, daily renewed. The same

applied to his virtuous appearance.

20. Priceless was his fragrance of sandalwood and his famous treasure

of jāmbūnada. Medicines of divine seers protected him and necklaces adorned

him.

21. When the dependent states in the region heard that the king had a crown

prince, they offered precious things, oxen and sheep, deer, horses, and carts.

22. Precious objects and ornaments help make the mind of a crown

prince joyful but, even though he had ornaments and the amusing toys of an

infant,

23. the Crown Prince’s nature was serious. His body was young but his mind was mature. His mind was fixed on a higher, excellent object, untainted by [worldly] splendor.

24. When he studied arts and various skills, he surpassed his instructors after hearing [their teachings] only once. Seeing his intelligence, the king, his father, was deeply worried about the revelation that [the boy] would go beyond the worldly.

25. [The king] inquired far and wide among the famous nobility about a family with propriety and righteousness, instructed in deportment. The maiden with the finest appearance was called Yaśodharā.

26. She was fit to become his wife, the consort of a crown prince, alluring him and holding his attention. But the Crown Prince’s view was lofty. His virtue was great and his appearance clear and bright. He was like Sanatkumāra, the eldest son of a Brahma.

27. The beauty of the worthy consort and her attractive and fair disposition were as captivating as a celestial queen’s. While dwelling together they were joyful night and day.

28. They had a pure palace put up for them, spacious and beautiful, and with the utmost in adornment. It rose high in the sky, just like a white cloud in autumn.

29. As its temperature was adapted to the four seasons, [the prince] chose the best dwelling for each season. He was surrounded by a group of singing women, playing celestial music. He did not have any fondness for vulgar music and women, which would raise a notion of disgust for the world.

30. Lady musicians played celestial sounds, just like celestial gandharvas in their natural, precious palace. Their singing and beauty were dazzling to the mind and eyes. Their music was like this while the Bodhisattva dwelled high in his palace.

31. The king, his father, developed pure qualities for the sake of the Crown Prince, dwelling in tranquility. Kind and friendly, he was converted by the Right Law. He befriended the worthy and kept away from bad influences.

32. His mind was not tainted by lust. He believed that desire was poison. Controlling his feelings, he restrained his faculties and dispelled any fickle intention.

33. He heard disputes well, with a serene countenance. He gave instruc-

tions in a friendly way and was disgusted by any animosity. His pro-

nouncements converted heretics, and he put a stop to any rebellious plotting.

34. He taught the way to save the world, that all people might obtain

happiness. “Just as my son is happy now, may all people be the same!”

35. He made offerings to fire and served the spirits. He held his palms

together and drank soma. He bathed in the waters of the Ganges and cleansed

his mind with the water of the Law. His prayers for good fortune were not

for his own preservation but indeed for his son and for all people.

36. His pleasant words were not without meaning, and his meaningful

words were not unpleasant. His pleasant words were not untrue, and his true

words were not unpleasant.

37. If he could not speak truthfully because he was ashamed, he did not,

concerning anything pleasant or unpleasant, rely on any notion of covetousness

or anger.

38. His purpose was to maintain silence. He was just and put a stop to

contentious disputes not by means of a gathering to bring sacrifices to the

gods, but by excelling in merit when deciding a matter.

39. When he saw beings with many aspirations, he gave abundantly,

beyond their expectations. In his mind there was no thought of hostility. He

subdued the enemy with virtue.

40. By disciplining one, he protected the seven. Free from the seven, he

guarded the five. Having obtained the three, he understood the three. Know-

ing the two, he gave up the two.

41. When someone interceded, he excused himself. Toward someone

who had received a death sentence, he was kind and forgiving. He did not

speak harshly but gave instructions with soft words. In his compassion he

was generous with his riches, pointing out the way to depend on them.

42. Trained in the path of divine seers, he dispelled any angry thought.

His fame and virtue were known all around, and his worldly ties were for-

ever severed.

43. When a master craftsman develops his bright virtue, the entire land

carries on the practice. In the same way, when someone’s mind is tranquil,

his four limbs and his faculties follow.

44. As the years passed, Yaśodharā, the worthy consort of Śuddhodana’s Crown Prince, eventually [beame pregnant] and gave birth to Rāhula.

45. King Śuddhodana thought to himself, “My crown prince has a son. My posterity will continue. The right changes will never end.

46. “Because the Crown Prince has a son, his love for his son will be the same as mine. He will no longer consider going forth but will determinedly develop goodness. My mind is now greatly at ease, just like the happiness [one feels on] rebirth in heaven.”

47. Similar to the path on which the seer kings at the beginning of the eon dwelled, he observed pure actions, and when offering sacrifices he brought no injury to any living creature.

48. He developed numerous excellent actions. The king mastered the excellence of pure conduct. His clan and its wealth were excellent. He was valiant and possessed great skills.

49. He shone brightly in the world, just like the sun’s thousand-rayed brightness. The way in which he was a king of humans was only to reveal his son.

50. Revealing his son was [a boon] for his clan, bringing splendor to his family through his fame. When one’s fame is great, one obtains rebirth in heaven, and being reborn in heaven, one’s happiness is complete.

51. Being happy, wisdom increases. One gains insight into the path and spreads the Right Law. When one’s ancestors have excelled in learning, one may observe many fine paths. [The king] wished only that the Crown Prince would love his son and not renounce his family.

52. While a son is still young, no king lets him rule the land, considering that [the son’s] mind may yet be negligent. When one gives reign to one’s emotions and is attached to worldly happiness, one cannot continue the royal lineage.

Buddhacarita: Life in the Palace, Chapter 2