The Acts of the Buddha 1.6

1.6

時白淨王家，以生聖子故，
親族名子弟，群臣悉忠良。
象馬寶車輿，國財七寶器，
日日轉增勝，隨應而集生。
無量諸伏藏，自然從地出，
清淨雪山中，兇狂群白象。
不呼自然至，不御自調伏，
種種雜色馬，形體極端嚴。
朱髦纖長尾，超騰駿若飛，
又野之所生，應時自然至。
純色調善牛，肥壯形端正，
平步淳香乳，應時悉雲集。
怨憎者心平，中平益淳厚，
素篤增親密，亂逆悉消除。
微風隨時雨，雷霆不震裂，
種殖不待時，收實倍豐積。
五穀鮮香美，輕軟易消化，
諸有懷孕者，身安體和適。
除受四聖種，諸餘世間人，
資生各自如，無有他求想。
無慢無慳嫉，亦無恚害心，
一切諸士女，玄同劫初人。
天廟諸寺舍，園林井泉池，
一切如天物，應時自然生。
合境無飢餓，刀兵疾疫息，
國中諸人民，親族相愛敬。
法愛相娛樂，不生染污欲，
以義求財物，無有貪利心。
為法行惠施，無求反報想，
脩習四梵行，滅除恚害心。
過去摩㝹王，生日光太子，
舉國蒙吉祥，眾惡一時息。
今王生太子，其德亦復爾，
以備眾德義，名悉達羅他。
時摩耶夫人，見其所生子，
端正如天童，眾美悉備足，
過喜不自勝，命終生天上。
大愛瞿曇彌，見太子天童，
德貌世奇挺，既生母命終，
愛育如其子，子敬亦如母。
猶日月火光，從微照漸廣，
太子長日新，德貌亦復爾。
無價栴檀香，閻浮檀名寶，
護身神仙藥，瓔珞莊嚴身。
附庸諸隣國，聞王生太子，
奉獻諸珍異，牛羊鹿馬車，
寶器莊嚴具，助悅太子心。
雖有諸嚴飾，嬰童玩好物，
太子性安重，形少而心宿。
心栖高勝境，不染於榮華，
修學諸術藝，一聞超師匠。
父王見聰達，深慮踰世表，
廣訪名豪族，風教禮義門。
容姿端正女，名耶輪陀羅，
應娉太子妃，誘導留其心。
太子志高遠，德盛貌清明，
猶梵天長子，舍那鳩摩羅。
賢妃美容貌，窈窕淑妙姿，
瓌艷若天后，同處日夜歡。
為立清淨宮，宏麗極莊嚴，
高峙在虛空，迢遰若秋雲，
溫涼四時適，隨時擇善居。
伎女眾圍遶，奏合天樂音，
勿隣穢聲色，
令生厭世想。如天犍撻婆，
自然寶宮殿，樂女奏天音，
聲色耀心目；菩薩處高宮，
音樂亦如是。父王為太子，
靜居修純德，仁慈正法化，
親賢遠惡友，心不染恩愛，
於欲起毒想，攝情撿諸根，
滅除輕躁意，和顏善聽訟，
慈教厭眾心。宣化諸外道，
斷諸謀逆術，教學濟世方，
萬民得安樂。如令我子安，
萬民亦如是，事火奉諸神，
叉手飲月光。恒水沐浴身，
法水澡其心，祈福非存己，
唯子及萬民。愛言非無義，
義言非不愛，愛言非不實，
實言非不愛。以有慚愧故，
不能如實說，於愛不愛事，
不依貪恚想。志存於寂默，
平正止諍訟，不以祠天會，
勝於斷事福。見彼多求眾，
豐施過其望，心無戰爭想，
以德降怨敵。調一而護七，
離七防制五，得三覺了三，
知二捨於二。求情得其罪，
應死垂仁恕，不加麤惡言，
軟語而教勅，務施以財物，
指授資生路，受學神仙道，
滅除怨恚心，名德普流聞，
世間永消亡。主匠修明德，
率土皆承習，如人心安靜，
四體諸根從。
時白淨太子，賢妃耶輸陀，
年並漸長大，孕生羅睺羅。
白淨王自念，太子已生子，
歷世相繼嗣，正化無終極。
太子既生子，愛子與我同，
不復慮出家，但當力修善。
我今心大安，無異生天樂，
猶若劫初時，仙王所住道。
愛行清淨業，祠祀不害生，
熾然修勝業，王勝梵行勝。
宗族財寶勝，勇健伎藝勝，
明顯照世間，如日千光耀。
所以為王者，將為顯其子，
顯子為宗族，榮族以名聞，
名高得生天，生天為樂已，
已樂智慧增，悟道弘正法，
先勝名聞所，受行眾妙道。
唯願令太子，愛子不捨家，
一切諸國王，生子年尚小。
不令王國土，慮其心放逸，
縱情著世樂，不能紹王種。
今王生太子，隨心恣五欲，
唯願樂世榮，不欲令學道。
過去菩薩王，其道雖深固，
要習世榮樂，生子繼宗嗣，
然後入山林，修行寂默道。

At that time, in King Śuddhodana’s household, because a holy son had been born,
kinsmen and noble scions, and all the ministers were loyal and virtuous.
Elephants, horses, precious chariots and carriages, the realm's wealth and vessels of seven treasures,
increased in excellence day by day, gathering and coming forth as if in answer.
Innumerable hidden treasures naturally welled up from the earth;
from the pure Snowy Mountains, herds of wild, white elephants
came naturally without being summoned, and were tamed without being driven.
Horses of diverse colors, their forms and bodies exceedingly graceful,
with red manes and slender, long tails, galloped and leapt as swiftly as if flying;
born of the wilderness, they naturally arrived in due season.
Cattle of uniform hue, well-tamed and gentle, plump and sturdy with well-formed shapes,
walked steadily and gave sweet-fragrant milk, gathering like clouds in due season.
Those who bore hatred had their minds calmed; the neutral grew ever more sincere and generous;
those who were already close increased in intimacy; rebellion and insurrection were utterly dispelled.
Gentle breezes brought rain in season; thunderbolts did not crash or tear;
seeds planted did not await the season to sprout, and the harvested fruits were doubly abundant.
The five grains were fresh, fragrant, and delicious, light, soft, and easy to digest;
all pregnant women enjoyed physical ease, their bodies comfortable and well-suited.
Except for those who embraced the four holy lineages, all other worldly folk
had their livelihood fully met, with no thought of seeking anything from another.
They were without pride, stinginess, or jealousy, nor was there any malice or harmful intent;
all men and women were mysteriously akin to the people of the first aeon.
Shrines to the gods, monasteries and houses, gardens, groves, wells, springs, and ponds—
all were like celestial objects, naturally arising in due season.
Throughout the entire territory there was no hunger; warfare, illness, and epidemics ceased;
all the people within the kingdom loved and respected their relatives.
Rejoicing together in the love of Dharma, they gave rise to no defiling desires;
seeking wealth and goods through righteousness, they harbored no greed for gain.
They practiced charity for the sake of Dharma, with no thought of seeking recompense;
they cultivated the four pure abodes and extinguished malicious and harmful thoughts.
In the past, King Manu gave birth to Prince Sūryaprabha,
and the whole realm received good fortune, while all evils ceased at once;
now the king had fathered a prince whose virtue was just the same:
because he was endowed with the full meaning of all virtues, he was named Siddhārtha.
Then Queen Māyā, seeing the son she had borne,
handsome as a divine youth, fully endowed with all beauties,
was overcome with a joy she could not endure, and dying, was born into heaven.
Mahāprajāpatī Gautamī, seeing the prince like a divine youth,
his virtue and countenance wonderfully preeminent in the world, whose mother died soon after giving birth,
loved and nurtured him like her own son, and the son revered her like a mother.
Just as the light of the sun, moon, and fire gradually broadens from a tiny glow,
the prince grew with each passing day, and so too did his virtue and countenance.
Priceless sandalwood incense, famous jambūnada gold,
and divine medicines to protect the body, along with necklaces, adorned his form.
Vassal and neighboring kingdoms, hearing that the king had fathered a prince,
presented various rare treasures: cattle, sheep, deer, horses, carriages,
and precious vessels and adornments to help gladden the prince's heart.
Although there were these various adornments and playthings for infants,
the prince was calm and dignified by nature; young in form, he was aged in mind.
His mind lodged in a lofty and superior realm, unstained by worldly glory;
studying and practicing various arts, at a single hearing he surpassed his teachers.
The father-king, seeing his perspicacity and deeply concerned that he soared beyond the world,
widely sought among the distinguished, illustrious clans of refined teaching, etiquette, and righteousness.
A maiden of graceful posture and countenance named Yaśodharā
was betrothed as the prince's consort, to entice and retain his mind.
The prince’s aspirations were lofty and far-reaching; his virtue abundant and his countenance bright and clear,
like the eldest son of Brahmā, Sanatkumāra.
The virtuous consort possessed exquisite beauty, a delicate, graceful, and wondrous charm,
her splendid allure like that of a heavenly queen; dwelling together, they took delight day and night.
For him was built a pure palace, grand and magnificent, adorned to the utmost,
lofty and towering into empty space, remote and distant like an autumn cloud,
its warmth and coolness suited to the four seasons, choosing the finest dwelling according to the time.
Surrounded by troupes of dancing girls playing music matching heavenly sounds,
he was kept from contacting base sights and sounds
lest he give rise to thoughts of weariness with the world. Like the divine Gandharvas
in spontaneous, precious palaces, with music-girls playing celestial tones,
whose sounds and forms dazzle the heart and eyes, so too was the Bodhisattva in his lofty palace
surrounded by music. For the prince's sake,
the father-king dwelt quietly and cultivated pure virtue, ruling with benevolence and true Dharma,
associating with the worthy and keeping distant from evil friends; his heart was unstained by affection,
regarding desires as poison; restraining passion, he guarded his senses.
Dispelling all frivolous and agitated thoughts, with an amicable countenance he listened well to lawsuits,
and with benevolent instruction satisfied the hearts of the multitude. He converted the non-Buddhists,
cut off arts of treason, and taught methods to deliver the world,
so that all the people gained peace and joy. "Just as my son is to be at ease,
so too shall all the people be." He worshipped fire and served the gods,
clasping his hands and drinking the moonlight. He bathed his body in the Ganges,
and washed his mind in the water of Dharma; praying for blessings, it was not for himself,
but solely for his son and for all the people. Affectionate words were not without righteousness;
righteous words were not lacking in affection; affectionate words were not untrue;
true words were not without affection. Possessing shame and conscience,
he never failed to speak according to the truth; toward desirable and undesirable things,
he did not rely on thoughts of greed or wrath. His mind rested in silence and stillness;
with fairness and justice he put an end to disputes, not considering offerings at sacrificial assemblies
as superior to the merit of resolving cases. Seeing those who asked for much,
he gave abundant gifts that exceeded their hopes; his mind harbored no thought of battle,
subduing enemies through virtue. Taming one, he protected seven; / he discarded seven and curbed five; / he attained three and realized three; / he understood two and abandoned two.
Discerning their motives, he found their guilt, and toward those who deserved death he showed benevolence and mercy,
uttering no coarse or evil words, but instructing them with gentle speech,
striving to bestow wealth and goods, and pointing out the way to earn a livelihood.
He received instruction in the ways of the ṛṣis, and extinguished hatred and wrath;
his fame and virtue spread everywhere, and in this world [evil] was forever destroyed.
When the sovereign master cultivates illustrious virtue, the whole realm follows and emulates him,
just as when a person's heart is calm and still, the four limbs and all the senses comply.
Then King Śuddhodana’s prince and the virtuous consort Yaśodharā,
both gradually coming of age, conceived and gave birth to Rāhula.
King Śuddhodana reflected to himself: "The prince has now had a son;
from generation to generation they will succeed one another, and our righteous rule will have no end.
Since the prince has now had a son, his love for his child is just like mine;
no longer will he contemplate leaving home, but will only diligently cultivate the good.
Now my mind is greatly at peace, no different from the bliss of being born in heaven,
just as in the first aeon, on the path where the royal ṛṣis dwelt."
Loving the practice of pure deeds, his sacrifices did not harm living beings;
fervently he cultivated superior deeds, supreme among kings and supreme in pure conduct.
Supreme in clan, wealth, and treasures; supreme in bravery, valor, and skills,
he shone conspicuously, illuminating the world like the sun with its thousand rays of light.
The reason one acts as a king is to glorify one's son;
glorifying the son is for the sake of the clan, and bringing honor to the clan is for renown;
with high renown one gains birth in heaven, and being born in heaven is for pleasure;
having had pleasure, one's wisdom increases, realizing the way and propagating the true Dharma;
the place of the famous former conquerors, who received and practiced many wondrous paths.
He wished only that the prince, loving his child, would not renounce home.
All other kings, when their sons are still young,
do not let them rule the realm, fearing their minds will become heedless,
indulging their passions and clinging to worldly pleasures, unable to continue the royal lineage.
Now the king let the prince indulge the five desires as his heart pleased,
wishing only that he take delight in worldly glory, not desiring that he study the way.
Even though the path of past bodhisattva kings was profound and steadfast,
they inevitably experienced worldly glory and joy, fathering sons to continue the lineage,
and only afterward entered mountain forests to practice the path of silence.