The Acts of the Buddha 1.4

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.