佛所行讚 1
Buddhacarita: In Praise of Buddha's Acts 1
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- English
1.1
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.”
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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.
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53. But now that the king had a crown prince, he indulged him in the five desires at his whim. He wished only that [his son] would enjoy worldly splendor. He did not want to let him apply himself to the path.
54. The bodhisattva kings of the past, even though their path was very firm, wanted to develop the happiness of worldly splendor and have sons to continue their posterity. Only then did they enter a mountain forest and practice the path of silence.
Disgust
1. Outside [the palace] there were gardens, flowing springs, and cool ponds. Various trees with flowers and fruits were planted in rows, casting deep shade.
2. Wondrous birds of different kinds flew and sported about. Four kinds of flowers, on water and land, gave out their fine wafting fragrance with blazing colors.
3. Singing women accordingly played music, and their music and songs attracted the Crown Prince. While the Crown Prince was listening to these sounds, he admired the gardens.
4. Inwardly he felt profound joy and he wanted to make an excursion [outside the palace] and have a look, just as a chained maddened elephant constantly longs for the wilderness.
5. When the king, his father, heard that the Crown Prince wanted to make an excursion to the gardens, he ordered his ministers to display ornamentation and prepare ceremonial plumes.
6. He had the main royal road made level and anyone offensive removed: the aged, the sick and deformed, the weak, and those suffering in poverty. He did not want his young, happy son see anything that would raise disgust.
7. When the adornments were duly prepared, [the prince] stated his request and asked to take leave. On the Crown Prince’s approach, the king patted his head and gazed long at his face. [The king’s] feelings of sadness and joy were intermingled. He gave his verbal permission, but in his mind he held back.
8. As for [the prince’s] high chariot ornamented with a multitude of precious things, the four swift horses paced slowly. He was worthy and virtuous and had expert skills. He was youthful with a beautiful appearance. He wore a fine, pure garment with fresh flowers, and riding in the same chariot was the one who held the reins.
9. The streets were strewn with flowers, and precious drapery covered
the sides of the road. Trees lined the road, forming a fence, adorned with
precious objects. A profusion of silken parasols and pendant streamers waved
in the wind.
10. Spectators crowded all along the road, bowing. Their eyes were
bright and they gazed without blinking, resembling lines of blue lotuses.
11. [The prince’s] entire retinue of subjects followed him, just as stars
follow the ruler of the constellations. From many mouths came the same
sound of admiration, extolling the wonder in the world.
12. Noble and base, rich and poor, young and old and middle-aged—all
reverentially did obeisance and wished only for [the prince’s] good fortune.
13. When in the villages and in the fields they heard that the Crown
Prince was going out, both the worthy and those of low status did not wait
to take leave, and those who were awake did not [take time to] notify those
who were asleep.
14. One did not waste time gathering the six domestic animals. Mate-
rial possessions were not important enough to safeguard and no one made
fast the doors. They hurried to the side of the road.
15. In the high pavilions and in the trees on the embankments, in the
windows and at the crossroads, pressing together to see his face, they gazed
steadily, tirelessly watching.
16. Spectators on high thought they had been dropped to the ground,
and those on foot thought they had ascended into the sky. In their single-
mindedness they did not realize that both body and spirit were flying, as it
were. They reverently watched [the prince], full of respect for his appear-
ance, without any thought of negligence.
17. “His round members and straight limbs, their color is like a lotus in
full blossom. Now he has left the grove where he lives, wishing to become
a seer of the noble Law.”
18. When the Crown Prince saw the well-kept roads, the adornments,
and the crowds of attendants, the fresh brightness of the garments and the
carriages, he was pleased and joyful at heart.
19. When the people of the land gazed at the Crown Prince, at his dig-
nified deportment and his excellent attendants, who were like a crowd of
royals, they saw that a god had been born as their crown prince.
20. Then the king of the gods of the pure abodes suddenly transformed by the side of the road into an old person, inducing thoughts of disgust. When the Crown Prince saw the old man, he was startled and questioned his charioteer:
21. “What kind of a person is this? His hair is white and his back bent. His eyes are bleary and his body trembles. He is weak and walks with a stick. Did his body change all of a sudden, or did he receive this form quite naturally?”
22. The charioteer hesitated and did not dare answer truthfully. [The god of] the pure abodes increased his divine power, so that [the charioteer] revealed the words of the truth.
23. “His beauty has gone and he has lost his vigor. He has many sor-
rows and few pleasures. Joys are forgotten and the faculties have become weak. These are the so-called characteristics of old age.
24. “He once was an infant, nourished by his mother’s milk. As a lad he was outgoing. He was handsome and indulged in the five desires. As the years passed, his appearance withered. Now he is destroyed by old age.”
25. The Crown Prince gave a deep sigh and asked the charioteer, “Is he just the only one who has old age, or shall we also be like that?”
26. The charioteer replied, “Your Highness will also know this fate. As time changes, one’s appearance naturally changes. It will certainly happen, without any doubt. There is no strong youth who does not age. The whole world knows [this truth], but still hopes otherwise.”
27. The Bodhisattva had long developed pure actions of wisdom and had widely planted roots of merit. Their agreeable fruition was now ocurring. Hearing the explanation about the suffering of old age, he trembled and his hair stood on end.
28. When thunder makes a loud sound, animals flee in fear. The same was true for the Bodhisattva. Shaken by fear, he sighed deeply.
29. Steadily and intently gazing on the suffering of old age, he shook his head. “With this suffering of old age in mind, what happiness can a worldling know?
30. “One is destroyed by the signs of old age. They touch all without exception. One may possess youth, beauty, and strength, yet there is no one who does not change. Seeing these characteristics realized in front of one’s eyes, how can one not feel disgust?”
31. The Bodhisattva said to his charioteer, “Quickly turn the chariot and
go back! As old age is constantly approaching, what joy could these gardens
afford?
32. “My life rushes on like the wind. Turn back to my palace with fly-
ing wheels!” With thoughts dwelling upon that object of decay, he returned
to an empty tomb, as it were.
33. Touched by the matter and unable to hold back his emotions, he
found no rest at all within his home. When the king heard that his son was
unhappy, he urged him to make another excursion. He immediately ordered
his ministers to make the adornments even more excellent than before.
34. The god further transformed into a sick person, barely clinging to
life by the side of the road. He was emaciated but his belly was swollen. As
he breathed he gasped deeply. His hands and feet were spasmodic and [the
skin was] parched. He wept sadly and groaned.
35. The Crown Prince asked his charioteer, “What kind of a man is this
then?” He replied, “This is somone who has disease. His four elements are
in disorder. He is weak and fit for nothing. When one turns to one’s side,
one relies on someone else.”
36. When the Crown Prince heard the explanation, he immediately felt
grief in his heart. He asked, “Is just this man sick, or would others also be
like that?”
37. [The charioteer] replied, “For all in this world it is the same. Hav-
ing a body, one must endure ailment. Yet in one’s foolishness one may enjoy
the joys of the court.”
38. When the Crown Prince heard this explanation, he immediately
became very afraid. His body trembled and his mind was disturbed, just as
the moon appears in rippling waves.
39. “Dwelling in this receptacle of great suffering, how can one be at
ease? Alas! People in the world are misled by foolishness and impeded by
delusion. Even though the thief of illness may arrive at any time, they have
happy thoughts.”
40. Thereupon he turned the chariot and went back, in sadness, think-
ing of the suffering of illness. [The prince] was like a man who is badly
beaten and who curls up and waits for the next blow. He went to rest in his
secluded palace and wanted only to turn his back on worldly happiness.
41. When the king again heard that his son had returned, he asked why. He was told, “He has seen a sick person.” The king was afraid, as if he might lose his life. After severely reprimanding the one who was supposed to have cleared the road, his heart was constrained and he was unable to speak.
42. Again [the king] increased the number of singing women. Their music was twice as excellent as before. Rejoicing in those sounds and sights, [the prince] might experience common pleasures and not become weary of family life. Night and day he was offered music and women, but his heart did not even begin to rejoice.
43. The king went out on an excursion himself, and sought even harder for excellent fine gardens. He selected ladies who were charming and who had an utterly licentious manner. They were artful and knew how to be of service. They were attractive, capable of misleading men.
44. He took special care of the royal highway, guarding it against anything unpleasant, and he ordered a fine charioteer to be on the lookout and choose the way as he went.
45. Then the god of the pure abodes further transformed into a dead person. The funeral bier carried by four men appeared in front of the Bodhisattva. No one else noticed anything, but the Bodhisattva and his charioteer saw it.
1.9
46. He asked, “What kind of a bier is this? Streamers and flowers, and various decorations! The attendants are all grieving, walking along with disheveled hair and bitterly weeping.”
47. A celestial spirit instructed the charioteer to reply, “This is a dead person. His faculties are ruined and his life has ended. His mind and consciousness have departed. His spirit is gone and his body is parched, as rigid as a dead log.
48. “His relatives and friends were bound by their love before, but now no one is happy to see him. They will abandon him in an empty tomb.”
49. When the Crown Prince heard the word “dead,” he felt grief and his thoughts were constrained. He asked, “Is only this person dead, or does the same apply to all in the world too?”
50. The reply came, “All are the same everywhere. With a beginning there certainly will be an end. Old and young and middle-aged, having a body they all go to ruin.”
51. The Crown Prince was startled and leaned against the front of his
chariot. His breathing almost stopped and he sighed, “How mistaken are the people in the world!
52. “They openly see the obliteration of the body, yet negligence arises. In one’s mind it is neither a dead log nor a stone, yet no one ever considers its impermanence.”
53. He immediately ordered [the charioteer] to turn the chariot and go back. “There is no more time for excursions. Life is fragile and death unexpected. Why indulge in an excursion?”
54. But the charioteer had received an order from the king. He was afraid and did not dare turn back. He drove on and swiftly urged on [the horses]. He went straight to the gardens.
55. The streams in the grove were majestic and clean, and the fine trees were all blossoming. Divine birds and wondrous animals flew and ran about, singing joyfully and harmoniously. Their radiance was a joy for one’s ears and eyes. It looked like the Celestial Nanda Garden.
Renunciation
1. When the Crown Prince entered the garden, a multitude of maidens came to welcome him. They all gave rise to the idea that [such beauties] are rarely encountered. Rivals in attractiveness, they presented their subtle sincerity. Each one exhausted her ingenious poses, waiting upon him as was fitting.
2. Some grasped his hands and feet and some fondled him all over. Others laughed in response and some showed a sad countenance. They planned to please the Crown Prince, so that he would have happy thoughts.
3. When the multitude of maidens saw the Crown Prince’s bright complexion and his appearance, which was that of a celestial figure, and which did not require any ornamentation but whose plain person surpassed all adornment, they all looked on and thought that Candramas, the celestial son, had come.
4. They devised all kinds of means [to please him] but they did not move the Bodhisattva’s mind. Looking at each other, they became ashamed and fell silent, not uttering a word.
5. There was the son of a brahman called Udāyin. He said to the ladies, “You are all beautiful.
6. “You are intelligent and very skillful, but the power of your beauty is not permanent. You fully understand the worldly and its secret ways to comply with desire.
7. “Your appearance is wonderful, as if you have the look of jade ladies. When gods see you they may reject their queens, and divine seers would waver because of it. Why would it be impossible for the son of a human king to be moved by his emotions?
8. “Even though this royal crown prince’s self-control may now be firm, he may be pure and just, and endowed only with virtue, he is not superior to the power of women.
9. “Long ago, Sundarī was able to destroy a great seer. She led him to indulge in desire and stepped on his head with her foot. Dīrghatapas Gautama was also ruined by a celestial queen.
10. “The son of the seer Vibhāṇḍaka indulged in desire and he subse-
quently went along with the currents [of samsara]. The brahman seer Viśvāmi-
tra cultivated the path for tens of thousands of years. He became deeply
attached to a celestial queen and was suddenly destroyed in one day.
11. “If the power of those beautiful maidens overcame pure conduct, all
the more can your skills move the prince! Apply yourselves even more dili-
gently and do not let the royal succession be interrupted!
12. “A woman may be low by nature, yet the worthy will subsequently
be overcome by her. Why do you not exhaust your tricks so that he may have
tainted thoughts?”
13. Then, when the crowd of ladies had merrily heard Udāyin’s expla-
nation, they increased their joy, just as when a fine horse is flogged with a
whip. They went before the Crown Prince and each one presented several
kinds of tricks.
14. They sang and danced, or talked and laughed, raising their eyebrows
and showing their white teeth. They glanced sidelong at him with their beau-
tiful eyes, and their sheer garments made their white bodies visible. Dain-
tily moving with a mincing gait, feigning affection, one after the other attended
to him.
15. In their desire they were genuine at heart, and fully carried out the
words of the great king. With dissolute appearance, irreverent and vulgar,
they forgot their sense of shame.
16. But the Crown Prince’s mind was firm. He was unyielding and did
not change his countenance. He was like a great dragon-elephant, surrounded
by a herd of elephants.
17. They could not confuse his mind. He dwelled among the multitude
as if he were residing in solitude, just like Śakra, ruler of the gods, surrounded
by celestial maidens. While the Crown Prince was in the garden, he was sur-
rounded in the same way.
18. Some arranged their dress for him, and some washed his hands and
feet. Some applied perfume, and some adorned themselves with flowers.
19. Some strung necklaces, and some embraced him closely. Some rested
on their couches, and some murmured confidentialities with heads inclined.
20. Some engaged in common diversions, and some talked of a multi-
tude of amorous things. Some assumed a lustful appearance, trying to move
his heart.
21. The Bodhisattva’s heart remained pure, firm and difficult to change. Hearing the words of the ladies, he felt neither sorrow nor joy.
22. He doubled his considerations of disgust. He sighed, thinking all this was strange. He knew for the first time that lustful thoughts of women were so abundant.
23. “They do not know that youthful beauty is ruined in a moment by old age and death. Alas! Such great delusion! Foolishness obscures their minds.
24. “They should consider old age, illness, and death, and night and day apply and exert themselves! While a sharp sword hangs over their neck, how can they still have fun?
25. “They see the old age, illness, and death of others but do not know how to observe themselves. They are people of mud and wood—what anxieties would they have?
26. “When, for instance, there are two trees in the wild, both with luxuriant flowers and leaves; when one is cut down, the other one does not know fear. These people are just as unwitting.”
27. Then Udāyin came to where the Crown Prince was. He saw that he was quietly meditating in silence, his mind free from any notion of the five desires.
28. He then said to the Crown Prince, “Earlier I was ordered by the great king to be a good friend for his son. I shall offer you some honest words now.
29. “There are three kinds of friends. One may do away with what is unprofitable. One may accomplish what is profitable for someone else. And one will not abandon you in adversity.
30. “If, after having been called your good friend, I were to abandon my duty as a man and if my words do not fully reveal my feelings, why use the term ‘three gains’? I shall therefore speak true words now in order to show my sincerity.
31. “If one’s years are in a time of abundance and one is fully endowed with a beautiful complexion but does not esteem women, this is not the style of a superior man. They may just bring about unreal thoughts, but you should strive to be receptive!
32. “You should have yielding thoughts and captivate them with courtesy! Desire increases pride, and nothing surpasses that of a woman. Your thoughts may be averse now, but you should strive to comply with their way!
33. “When you are courteous to a maiden, her heart is happy. Courtesy
is an ornament. If one forsakes courtesy, one is like a tree without flowers
and fruits.
34. “Why the need for courtesy? In order to receive their services! You
have obtained hard-to-obtain sense objects. Do not give rise to any idea of
contempt!
35. “Desire is first and foremost. Even the gods cannot forget about it!
Even Lord Śakra had an illicit affair with the wife of the seer Gautama.
36. “The seer Agastya practiced asceticism for a long time, but because
he wanted a celestial queen his wishes were consequently unrealized.
37. “The seer Bṛhaspati and the celestial son Candramas, the seer Parāśara
and Kapiñjalāda, all such, out of many others, were ruined by women.
38. “In addition, regarding your own sense objects now, would you be
unable to enjoy them? Having planted meritorious roots in your past lives,
you have obtained these numerous beauties. The whole world is attached to
happiness, but your heart, on the other hand, does not value this.”
39. Then, when the royal Crown Prince had heard the specious words
and fluent eloquence of his friend Udāyin, skillfully explaining the charac-
teristics of the world,
40. He answered, “Udāyin, I am moved by your sincere explanation. I
will say something to you now. Listen attentively!
41. “I do not despise fine sense objects and I know that they give peo-
ple in the world happiness, but because I see that they are characterized by
impermanence, I am weary of them in mind.
42. “If [such sense objects and pleasures] would permanently stay this
way, without the suffering of old age, illness, and death, I too would expe-
rience happiness and never feel any disgust.
43. “If one might [make fast] the beauty of the maidens, without final
decay, even though desire is an error I might yet entertain my human feel-
ings.
44. “If someone experiences old age, illness, and death, he himself should
not be happy, much less feel any attachment for someone else!
45. “Impermanent are the objects of the five desires, and the same also
applies to one’s own person. But if one lets thoughts of happiness arise, one
is on a level with birds and beasts.
46. “The seers you mentioned were attached to the five desires. One should immediately be weary of them. They were ruined because they indulged in desire.
47. “You have further extolled that excellent king who was attached to the objects of the five desires, but he too was ruined in the same way. Know that he was not excellent!
48. “If you skillfully say that one should pretend, make an effort, and attend to them out of courtesy, if one indulges in them, then one really is attached. Why use the term ‘effort’?
49. “Considering deceit to be courtesy, I do not do such a thing. To someone who is really courteous, this is wrong.
50. “Such thoughts are hard to repress. One becomes attached according to the circumstances. If one is attached, one does not see any error. Why make an effort for [the sake of] courtesy?
51. “A devious mind with idle courtesy—I do not see that it is right. Know that old age, illness, and death are a mass of great suffering!
52. “Advising me to fall into that—these are not the words of a good friend. Alas, Udāyin! You really are very sincere!
53. “The ailments of birth, old age, illnesss, and death—this suffering is very dreadful. The eyes see that all decays, yet one finds happiness in their pursuit.
First 4 of 8 passages. Read on
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- 佛所行讚 — Classical Chinese