[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Poetry (mahākāvya, lyric, messenger poems, stotra, Prakrit kāvya)](https://indike.org/pramana/in.lit.kavya) › [Court epics (sargabandha)](https://indike.org/pramana/in.lit.kavya.mahakavya) › [Historical, dynastic and hagiographic epics](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika) › [Buddhacarita](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita) › [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema) › [Buddhacarita: In Praise of Buddha's Acts](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk) › 2 # 佛所行讚 2 Buddhacarita: In Praise of Buddha's Acts 2 - **Language:** English ### [2.5](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2.5) the exquisite ornamentation of a seer, and was not fit for a hunter. 59. He immediately gave a shout before the hunter, and with soft words said to him, “Concerning this garment, you look untainted by covetousness. Let me trade my own clothing with you!” 60. The hunter said to the Crown Prince, “It is not the case that I do not feel for this garment. I have used it as a decoy with deer, to lure and kill them. But if it is what you need, I shall trade it with you now.” 61. When the hunter had received the fine garment, he returned to his celestial body. When the Crown Prince and Chandaka saw this, they thought that it was wonderful. 62. “This garment certainly is correct. It is surely not the clothing of a worldling.” Their inner feelings greatly rejoiced and they doubled their rev- erence for the garment. 63. \[The Crown Prince\] then separated from Chandaka, wearing his kāṣāya garment. It was like an ochre cloud surrounding the disk of the sun or moon. 64. With dignified and careful steps he entered a seer’s cave. As Chan- daka’s gaze followed him, he disappeared and was not seen any more. 65. “My master has given up the king, his father, his retinue, and me too. Wearing the kāṣāya garment he has entered the forest of asceticism.” 66. \[Chandaka\] raised his hands and called out to the gods. In low spir- its he fell to the ground. He rose and clasped the neck of the white horse. His hopes gone, he turned back on his way. 67. In his hesitation he frequently looked back. His body went \[forward\] but his mind hurried back. He was lost in thought and was distracted; he looked up and down, leaning over; he fell over and rose again. Sadly weep- ing, he went on his way back. Entry into the Forest of Asceticism 1. As the Crown Prince was about to enter the place of seers, having sent Chandaka away, his majestic person was radiant, shining all around in the forest of asceticism. 2. Being endowed with all that was meaningful, he complied with the meaningful and went there. He went like a lion, king of the animals, entering among a herd of beasts. 3. His common appearance was completely abandoned. He showed only the true appearance of the path. The anchorites unexpectedly saw the won- der and they were discerning and pleasantly surprised. They held their palms together and stared straight at him. 4. Men and women gazed directly at him as they managed their affairs, without any change in their deportment. When the gods observe Lord Śakra they gaze at him without blinking, and the seers looked at him in the same way, not moving a foot. 5. As they managed their heavy burdens with their hands, they kept looking, not stopping their activities. Just like an ox in shaft and yoke, their bodies were bound but they relied on the mind. And the divine seers, full of application, all said they had never seen such a thing. 6. Flocks of birds, peacocks and others, soared and cried out in confused voices. Brahmans who kept the precepts of deer followed the deer and wandered into a mountain forest. 7. Deer glance about by nature, but seeing the Crown Prince they looked straight at him. The brahmans who were following the deer likewise looked directly at him. 8. The lamp of Ikṣvāku was twice as bright, like the first light of the sun. It caused the milk cows to give more sweet-scented milk. 9. The brahmans were pleasantly surprised and said to each other, “Is he the eighth Vasu god? Is he one of the two Aśvins? 10. “Is he the sixth King Māra? Is he a brahmakāyika god? Is he the celestial son of the sun or of the moon who has descended here? 11. “In short, we should respect him! Let us hurry and strive to bring worship!” The Crown Prince still remained humble. He respectfully declined and made polite inquiries. 12. The Bodhisattva observed the brahmans all over the forest. They were practicing all kinds of meritorious actions. They were all seeking for the happiness of rebirth in heaven. 13. He asked elder brahmans about the true path he should practice. “I have just now arrived here. I do not yet know which way to practice. Con- sequently I beseech you to please give me your explanation!” 14. Then the twice-born consequently and in due order spoke about the austerities they were practicing and about the fruition of their asceticism. 15. Some ate roots, stalks, and leaves, things that were not produced in a village, or things that grew in clear water. Others ate flowers and fruits. Several paths, each one different, and the food they consumed was not the same either. 16. Some cultivated the life of birds. They pecked their food like two- legged creatures. Some followed deer and ate herbs. Serpent-seers inhaled the wind. 17. Some did not eat things that were pounded with wood or a stone. Biting with two teeth, they made lesions. Some begged for their food and gave it to others, accepting remnants as their own food. 18. Some constantly submerged their heads in water, and some wor- shiped fire. Seers who practiced like fishes dwelled in water. Such were the various kinds \[of practices\]. 19. When a brahman practices asceticism, he is reborn in heaven when his life has ended. Because of his asceticism he will obtain a pleasant fruition. 20. When the worthy one, the most honored one among two-legged beings, heard about these austerities, he did not see their real meaningful- ness and his inner feelings were not pleased. In his consideration he felt grief for them. In his mind and verbally he said to them: 21. “Alas, for your great austerities! You seek only for recompense as a human or god. As the wheel revolves, you turn to birth and death. The suf- fering will be plentiful but the happiness little. 22. “When one disregards relatives, gives up excellent objects, and decides to seek celestial happiness, even if one may avoid some small suffering one will finally be bound by great suffering. 23. “You let your bodies wither and practice austerities, but while seeking to experience rebirth you increase the cause of the five desires. Because you do not contemplate birth and death, you seek suffering by means of suffering. 24. “All kinds of beings are constantly afraid of death in their heart. If you strenuously seek to experience rebirth, you will, being reborn, meet with death. Even though you may be afraid of suffering, you will be submersed in the sea of suffering for a long time. 25. “This life is utterly wearying, and in a future life one will not rest either. While you endure suffering, you seek happiness in the present but the search for rebirth in heaven is wearisome too. A mind that seeks happiness is inferior. In both cases one falls into meaninglessness. 26. “You give way to something utterly base. Exertion is excellent, but it is still better to develop knowledge. When one rejects both, one is forever unconditioned. 27. “If it is right to let the body suffer, happiness would be wrong. If one is happy after the practice of what is right, the result that relies on what is right is wrong. 28. “Origination and extinction in one’s corporal practice all come from the mind’s strength. If it is without a mind, this body is like a dead log. Therefore, subdue the mind! If the mind is subdued, the body is naturally right. 29. “If eating something pure brings merit, then birds and animals and poor persons, who usually eat fruits and herbs, should thus be meritorious. 30. “If one says that austerities are the cause of merit when a fine mind has come into existence, why are the happy practices not produced by a fine mind? If happiness is not produced by a fine mind, that which is fine is not the cause of suffering either. 31. “If heretics consider water to be a purification, the evil actions of the beings that enjoy dwelling in water should constantly be pure. 32. “The place where a seer with fine basic qualities dwells is held in esteem by the wider world, because a seer with qualities is living there. One should honor the qualities! One should not hold the place in esteem!” 33. Thus \[the Bodhisattva\] gave an extensive explanation of what was right, and eventually came the sunset. He saw that some were making offer- ings to fire. Some were using friction or blowing \[to make\] a fire. Some were sprinkling ghee, and some were chanting incantations with raised voices. 34. It was like that all night and day. He observed those practices, but as he did not see their real meaningfulness, he then wanted to reject them. 35. The brahmans then all came and invited him to stay. They had regard for the Bodhisattva’s qualities and fondly and diligently urged him: 36. “You have come from a place of the wrong law to the forest of the Right Law, yet you want to abandon it. So we urge you to stay!” 37. The elder brahmans had disheveled hair and wore garments of veg- etation. As they followed behind the Bodhisattva, they beseeched him to pay attention for a while. 38. When the Bodhisattva saw that the elder ones were pursuing him and they were physically tired, he stopped underneath a tree, comforted them, and sent them on their way back. The brahmans, young and old, surrounded him, held their palms together, and beseeched him: 39. “You came here unexpectedly, and the grove was filled in a fine way, but now you abandon us and go away. It will consequently become a wilderness. 40. “Just as someone who loves life does not want to give up his body, we are like that too. Please, stay for a while! 41. “The brahman seers here, royal seers and celestial seers, all rely on this place. It is furthermore near the edge of the Snowy Mountains. No place surpasses this to increase one’s asceticism. 42. “Many anchorites were reborn in heaven along this way. All anchorites, seeking merit, have turned to the north from here. Having received the Right Law, the wise do not go south. 43. “If you believe that we are lazy and not vigorous, and practice unpleasant ways, and if you do not want to stay, we should all go away, but you may stay here. 44. “These brahmans are always seeking for a companion in asceticism. If you are excellent in asceticism, why would you abandon them? 45. “If you can stay here, they will serve you as Lord Śakra, and as the gods serve Bṛhaspati.” 46. The Bodhisattva explained to the brahmans what he himself wished for in his heart. “By developing right application, I want only to extinguish all existence. 47. “Your intentions are upright, and in your practice of the Law you were tranquil and silent. You are kind to a visitor and I am really happy in my heart. 48. “Beautiful words may move one’s heart. They bathe all who hear them. Upon hearing your words, they increase my feeling of happiness with the Law. 49. “You have all turned to me, thinking that I am your good friend of the Law. But abandoning you now, I feel very sorry. 50. “Previously I disregarded my own relatives, and now I am separating from you. The suffering of uniting and separating—that suffering is equal and without any difference. It is not the case that my heart is not happy. And I do not see any other error either, but the fact is that 51. “In your asceticism you all seek only the happiness of rebirth in heaven. I seek to extinguish the three existences, rejecting \[physical\] form and contrary to the mind’s \[normal tendencies\]. 52. “As for the Law you are practicing, you yourselves practice the actions of your former teachers. I will extinguish all accumulation in my ### [2.7](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2.7) search for the Law without accumulation. So it will never be right to stay longer in this grove.” 53. When the brahmans heard the Bodhisattva’s explanation, his true and meaningful words, eloquent in expression and eminent in principle, they were very joyful at heart then, and profoundly increased their feeling of respect. 54. There then was a brahman who was constantly lying down in dirt. With twisted locks he was clothed in tree bark. \[He had\] yellow eyes and a long, high nose. 55. And he said to the Bodhisattva, “Your purpose is firm and your wisdom is bright. You will decidedly complete your passage beyond birth. Knowing how to be free from rebirth, one is at ease. 56. “Nonattachment to the good fortune of rebirth in heaven and an earnest search for eternal extinction of the person, this is wonderful. I see it only in this one person. 57. “Offering sacrifices, praying to celestial spirits, and with all kinds of austerities, everyone seeks the happiness of rebirth in heaven, but they are not yet free from objects of desire. 58. “If one can fight desire and earnestly search for true deliverance, one is a human being, certainly a person of right awakening. 59. “It will not do to stay in this place. Go to the Vindhya Mountains. There is a great muni called Ārāḍa. 60. “Only he has obtained final certitude, the highest and most excellent eye! Go to him and you will hear the true path! 61. “He can make your heart rejoice. You have to practice his way! But when I observe your resoluteness, I am afraid you may not be assured either. You will give up on him too and go away, seeking for more learning. 62. “A high nose and wide, long eyes. Red lips and white, sharp teeth. Light skin and a face that is bright. The red tongue is long, soft, and thin. Those with such fine characteristics will all drink jñeya water. 63. “You will cross an unfathomable depth and be unequaled in the world. You will obtain that which the elder seers will not obtain.” 64. The Bodhisattva accepted his words and left the seers. The multitude of seers circumambulated him to the right and each took their leave and returned. The Whole Palace in Grief 1. As Chandaka led the horse back, his hopes were lost and his heart was filled with sadness. He wept all along the way, unable to come to his senses. 2. Previously, \[traveling\] with the Crown Prince, it had been a straight road for one whole night but now, having abandoned the Crown Prince and returning, and because his celestial protection had been taken away from his life, he walked to and fro with an anxious heart, and reached the city after eight days. 3. The fine horse once had been swift. It had exerted itself and was characterized by majesty. As it staggered along it looked behind, but it did not see the Crown Prince appear. 4. \[The horse\] let its tears flow and its four limbs hung loose. It was distressed and had lost its brightness. It walked in circles, mourning and neighing sadly. Night and day it forgot about water and grass. 5. Having lost their ruler who would save the world, they returned to Kapilavastu. The land was completely desolate, as if they had returned to an empty village. When, for instance, the sun is screened off by Sumeru, the whole world is obscured in the heavy darkness. 6. Springs and ponds were not clear, and flowers and fruits did not flourish. Men and women in the alleys and streets were sad and had lost their joyful appearance. 7. Chandaka and the white horse were dispirited and unable to move forward. When asked about the matter, he could not answer. They walked slowly, like corpses. 8. When the crowd saw that Chandaka had returned and when they did not see the Śākya prince, \[the people\] loudly wept with raised voices, as if he \[were the one who had\] returned having abandoned Rāma. 9. Some people came to the side of the road and, heads bowed, asked Chandaka, “The prince is loved by the world. He is the life of the people in the whole world. You suddenly took him away and led him off. Where is he now?” 10. Chandaka restrained his sad thoughts and he answered the people, “I pursued him with affection. I did not abandon the prince. 11. “The prince abandoned me, and he has rejected his mundane deport- ment. He has taken the tonsure, wears the garment of the Law, and has entered the forest of asceticism.” 12. When the crowd heard that \[the prince\] had gone forth, they were startled and amazed. They sobbed and cried. Mucus and tears came down in mixed streams. 13. One said to the other, “What shall we do?” They all talked it over. “We must all follow him. If someone’s life faculty is ruined, the form and the spirit separate when the person has died. 14. “The prince is our life. Having lost our life, how shall we live? These villages will become a forest, and that forest will become our villages. This city has lost its majestic quality, as if one had killed Vṛtra.”23 15. When it was falsely reported to the men and women in the city that the prince had returned, they hurried out to the head of the road, but they saw only that his horse had returned alone. Nobody knew whether he was alive or dead, and they wept in all kinds of voices. 16. Leading the horse on foot, Chandaka returned, sobbing and letting his tears fall. He felt grief at the loss of the Crown Prince. The fear in his heart increased, just as when a warrior has destroyed the enemy and sends his captured foe before the king. 17. As he entered the gate his tears came down like rain. They filled his eyes and he could not see a thing. He looked up to heaven and bitterly wept. The white horse neighed sadly too. 18. When the various birds and animals in the palace and the horses in the inner stables heard the sad neighing of the white horse, they cried out in response. They cried out thinking that the Crown Prince had returned, but when they did not see him they ceased their cries. 19. The ladies of the palace heard the horses, birds, and animals cry out. Their hair was disheveled, their faces were pallid. Their figures became ema- ciated and their lips dry. Their torn clothes were unwashed, and they were dirty and unbathed. 20. Their ornaments were all dispensed with, spoiled and dull. Their whole bodies had lost their brightness, just like stars fading at night’s close. Their garments were ruined and ragged. They looked as if they had been robbed. 21. When they saw Chandaka and the white horse, they wept and went back without any hope. They were moved \[to tears\] and wailed bitterly, as if they had just lost a relative. They were disordered and disturbed, like a herd of cows that had lost its way. 22. When Mahāprajāpātī Gautamī heard that the Crown Prince had not returned, she flinched and fell to the ground, her four limbs all bruised. 23. She was like a gold-colored plantain tree broken by a gale of wind. When she further heard that her son had gone forth, she sighed deeply and her sadness increased. 24. “His soft hair, turning to the right, grows one hair per pore. It is black and pleasant, fresh and bright. It lies scattered on the ground, flowing evenly. Now lying shaven on the grassy ground, to what purpose was it fitted with a celestial crown? 25. “\[He has\] straight arms and the gait of a lion, the long and wide eyes of an ox king, a body bright like a golden blaze, a square chest, and a pure voice. 26. “With these exquisite characteristics he has entered the forest of asceticism. What little merit did the world have that it has lost this noble ruler of the earth? 27. “His soft feet with fine membranes have the color of a pure lotus. A thorny forest with earth and rocks, how could they walk on it? 28. “He has grown up within his palace, dressed in warm and soft clothes. He bathed in fragrant warm water, and his body was powdered with incense. Now he is exposed, braving the wind. How could he bear the cold or heat? 29. “As a great man of nobility he is prominent and superior in learning. Endowed with virtue, his fame is great. He is always generous, without wanting anything. Why would he suddenly beg for his food to live on? 30. “He lay on a pure, precious couch, awakened from his sleep by music. How can he lay himself down on the grassy ground in a mountain forest?” 31. Holding her son dear, she felt grief in her heart and fell to the ground in low spirits. Her servants helped her up and wiped away her tears. 32. The other ladies let their four limbs hang with grief. Inwardly upset, they were miserable in their hearts. They stood still, just like painted figures. 33. Then Yaśodharā severely reprimanded Chandaka. “This person on my mind, where would he be now? The three of you, men and a horse, went together, but now only two have come back. 34. “I am utterly fearful in my heart, trembling and ill at ease. You are an improper person. You are not close to me, and you are not a good friend. 35. “Even though my misfortune is very grave, you laugh. I consider your weeping to be just that! You were about to go away but you return in tears. Your reversal is not fitting. 36. “You were held dear, a companion of my sovereign, but you have an indulgent mind, following your liking. So you did not let the noble prince return, once he was gone. 37. “You must be very glad now! Having done evil, its result is already accomplished. It would be better to approach a wise enemy than to frequent a foolish friend. 38. “You were falsely called a good friend. Inwardly you really feel enmity. You have now suddenly and completely destroyed this excellent royal house. 39. “These noble ladies are mournful and have spoiled their beauty. They are out of breath from weeping and tears stream down all across their faces. 40. “When their master was still in the world, they relied on him as if he were the Snowy Mountains. His mind was as firm as the great earth. They are almost saddened to death. 41. “Even more so for those who are sadly weeping and loudly crying in the windows! Life and death, their proper place is natural, but how could they bear this suffering?” 42. She said to the horse: “You are not righteous. You have taken away someone whom people esteem in their hearts, just like an evil thief who has stolen precious things in the dark. 43. “When he rode you into battle, he could endure all: swords, spears, and sharp arrows. But what is there he cannot endure now? 44. “The most excellent one of my noble family! You have taken away my heart by force. You are a noxious creature! You have done improper actions! 45. “Today you cry out loudly, and your cries fill the royal palace. But when you previously took away the one I hold dear, why then were you mute? 46. “If you had let out a sound then, the whole palace would have woken up. If it had woken up then, I would not be suffering now.” 47. When Chandaka heard these painful words, he swallowed his breath and his breathing froze. He rubbed away his tears, held his palms together, and answered, “Please listen to my plea! 48. “Do not disparage the white horse, and do not hate me either! We are both without fault. It was the doing of a celestial spirit. 49. “I was utterly afraid of the king’s law but I was compelled by celestial spirits. They quickly led the horse to him, and they both went away as swiftly as if they were flying. \[The spirit\] calmed \[the horse’s\] breathing so that it did not make a sound, and its feet did not touch the ground either. 50. “The gate of the city opened by itself and the sky was naturally bright. All this was the doing of celestial spirits. How could this be through my efforts?” 51. When Yaśodharā heard his words, she thought it was astonishing. It had been the doing of celestial spirits and it was not the case that they were to blame. 52. Her thoughts of disparagement were eliminated. Her burning, great suffering was appeased. She fell to the ground and sighed with resentment that the pair of mandarin ducks had separated. 53. \[She addressed the Crown Prince:\] “I have lost my support now! You have brought separation in the practice of our common duties. You found happiness in the Law and you have abandoned our common practice. Where would you further be seeking for the Law? 54. “Our former excellencies of the past, King Mahāsudarśana and others, all applied themselves to the path together with their wives, wandering through the forests and the wilds, but you have now abandoned me. What kind of a law would you seek? 55. “In the code for brahmans about offering sacrifices, the wife must practice together \[with her husband\]. The duties they perform together are a cause and in the end they experience the result together. Why are you alone miserly of the Law, abandoning me and wandering on your own? 56. “Either you see me as jealous and still seek someone who is not jealous, or you must feel contempt for me and further seek a pure celestial maiden. 57. “For what beauty with excellent virtue are you practicing asceticism and have brought about separation from me, your wife, because of my des- picable life? 58. “Why do you not take Rāhula on your knee? Alas, unfortunate gentle- man! Your appearance is gentle but your heart is hard. 59. “The abundant light of your excellent family is splendid. Even an enemy respects it. But when a son is born but no infant yet, one can discard it forever. 60. “I do not feel any sympathy either. You, my husband, have aban- doned me and are wandering through a mountain forest. You cannot destroy yourself. You are a person of wood or stone.” 61. After \[speaking\] these words, her heart was confused. She wailed or talked frantically. Or she gazed, lost in thought. She was choked with sobs and could not control herself. She was mournful and, lying in the dirt, her breathing almost stopped. 62. When the group of ladies saw her, they felt grief. They were like flourishing lotuses \[that have been\] broken by storms and hail and made pale. 63. The king, the father, had lost his crown prince, and night and day his heart sadly yearned. He observed the fast and requested the celestial spir- its, “Please, let my son quickly return!” 64. After he had uttered his wish and his plea, he left through the gate of celestial sacrifices. When he heard the weeping voices he was startled and bewildered, like a herd of elephants stampeding in disarray when there is great thunder and lightning in the sky. 65. After he had seen Chandaka and the white horse, and after exten- sive questioning, he knew that \[his son\] had gone forth. His body fell to the ground, just like the crumbling of the banner of Lord Śakra. 66. His ministers slowly helped him up and, as was right, they urged him to be at ease. After a long while he returned to consciousness and said to the white horse: 67. “I have frequently ridden you into battle. I remember that you were mer- itorious every time, but now I detest you, twice as much as when I held you dear! 68. “My beloved, meritorious son—you unexpectedly carried him away. You discarded him in a mountain forest and came back alone, by yourself. 69. “Quickly go to him with me! If not, go and bring him back! If you do not do either of these two, my life will not be preserved. There is no other cure left. Yes, the expectation of my son is my medicine. 70. “Just like the brahman Saṃjaya killed himself over the death of his son, the loss of my son who is practicing the Law will naturally make me lose my life. 71. “The ruler of the beings, Manu, also felt constant sorrow for his son. How much less could I, an ordinary man, feel at ease with the loss of my son? 72. “In ancient times, when his dear son was wandering through a mountain forest, King Aja was deeply affected and his life ended. He was immediately reborn in heaven. 73. “But I am unable to die now. For a long time I will dwell in grief. The whole palace held my son dear, but I long for him in vain, just like a hungry ghost. 74. “I am like someone who is thirsty and looking for water. When he wants to drink, one takes it away. I will keep my thirst and die with it. I will certainly be reborn in the destination of hungry ghosts. 75. “My thirst is completely in vain now. Having obtained water, my son, I have lost it again. Quickly tell me the whereabouts of my son, before my life ends! 76. “Do not let me die of thirst and fall among the hungry ghosts! My determination and strength once were strong. I was as hard to move as the great earth. But, having lost my son, my heart is troubled, just like King Daśaratha in the past.” 77. The royal preceptor, a scholar of learning, and the chief minister, wise and intelligent, both admonished the king, with neither laxity nor coercion: ### [2.9](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2.9) 78. “Please, calm your emotions! Do not hurt yourself with sorrow! The excellent kings of old abandoned their countries as if they were scattered flowers. 79. “Your son is now applying himself to the path. Why would this make you suffer grief! Remember Asita’s prediction! His just fate should yet be like that! 80. “In celestial happiness or as a wheel-turning king, he will be quiet and not afflicted. How could a worldly ruler change his precious mind? 81. “You should let us search for him now, and go to him. We will make an effort and earnestly reprove him in order to show our sincerity. We wish to lessen his determination in order to soothe your royal grief!” 82. The king was glad and immediately answered, “Yes, go quickly! Like a large bird circling in the sky for his son, my anxious mind is just like that, holding my crown prince dear now.” 83. After the two men received \[the king’s\] order, the minds of the king and his retinue were somewhat cooler. \[The king\] felt relieved and food and drink were circulated. The Search for the Crown Prince 1. As the king told his preceptor and his chief minister of his grief, they were moved. As if lashed to fine horses they rushed out like a swift current. They became fatigued but did not stop their efforts. They went straight to the forest of asceticism. 2. Giving up their customary five ceremonial ornaments and keeping their faculties well under control, they entered the pure dwelling of brahmans and respectfully did obeisance to the seers. The seers invited them to sit down, expounded the Law, and comforted them. 3. They then informed the seers: “We have some inquiries in mind. We are preceptor and minister to King Śuddhodana, extolled as pure and a famous descendant of Ikṣvāku. We dutifully instruct him in matters of canonical rules. 4. “The king is like Śakra, lord of the gods, and his son is like Jayanta. In order to cross over old age, illness, and death he has gone forth, and he may have come here. You should know, worthy ones, that we are here because of him!” 5. The \[seers\] replied, “There was such a man, with long arms and the characteristics of a great man. He chose some of our practices, which fol- low the law of birth and death. He has gone to Ārāḍa to seek excellent deliverance.” 6. After \[the preceptor and minister\] had obtained certainty \[about the prince’s whereabouts\], they honored their king’s urgent command, not daring to consider it tiresome. They asked the way and hurried there. 7. They saw that the Crown Prince was dwelling in a forest. He had completely given up his customary ceremonial ornaments. His actual body was still radiant, like the sun emerging from a black cloud. 8. The national preceptor, who serves celestial spirits, and the chief minister, who holds the Right Law, abandoned their usual dignified demeanor, dismounted, and advanced on foot. 9. They were like the royal Vāmadeva and Vasiṣṭha the seer, who went to a mountain forest to see Prince Rāma. Each reverently did obeisance, com- plying with their actual duty, and made polite inquiries. 10. They were like Śukra and Āṅgirasa, who waited upon Śakra, lord of the gods, wholeheartedly and with great respect. 11. The prince was respectful to the royal preceptor and the chief min- ister too, just like Lord Śakra comforting Śukra and Āṅgirasa. 12. \[The prince\] then ordered the two men to sit before him, just like the twin stars of Punarvasu waiting upon the moon at its side. 13. The royal preceptor and the chief minister stated their request to the prince, just like Bṛhaspati addressing Jayanta. 14. “The king, your father, holds his crown prince dear. A sharp dart has pierced his heart, as it were. He is in disarray and disordered, lying in the dirt. Night and day his sad thoughts increase, and his tears flow con- stantly, like rain. 15. “He has given me his command. Please, listen attentively \[to his words\]! ‘I know that your feelings of happiness with the Law are certain, without any doubt. 16. “‘But you have entered the forest refuge at a wrong time. A longing is burning in my heart. If you hold the Law dear, you should grieve for me. 17. “‘The feeling \[of relief\] for which I have traveled far, hoping to be at ease—lessen my sense of being far away from it! Do not let the waters of my grief make the banks of my heart crumble! 18. “‘It is like the calamities of a storm, of the sun, of fire and hail, for clouds, water, grass, and mountains. My grief means four ailments: it sways, dries up, burns, and destroys the heart. 19. “‘Return and live in the land! When the right time has come, you may still travel to the seers. If you do not care for your relatives and also reject your parents, how could this be called the compassion that covers all! 20. “‘The Law is not necessarily in a mountain forest. One may prac- tice in seclusion while remaining part of the family too. Gaining insight and diligence in one’s application, this is called going forth. 21. “‘Suppose one takes the tonsure, wears a dyed garment, and wan- ders in a mountain refuge, yet feels fear. How could such a person be called an anchorite? 22. “‘I wish to completely embrace you. When I have let water rain down on your head, have crowned you with a celestial crown, and have placed a parasol over you, once I have observed you \[thus\] with my own eyes, only then might I leave the family! 23. “‘Druma, the Senajit kings, Anuja, Āṣāḍha, Vajra, Bāhu, Vaibhrāja, Antideva, Janaka of Videha, Nārāyaṇa, and Śālvadruma— 24. “‘Such kings all wore a celestial crown. They adorned themselves with necklaces, and they wore pearls and rings on their hands and feet. They enjoyed a multitude of ladies but did not disregard the cause of deliverance. 25. “‘You may return home now. May you fully develop two things: Cultivate the superior Law in your mind, and be a superior ruler of the land! 26. “‘As my tears fall, agree with me and let me pronounce such words! After you have heard this command, heed my instructions and return!’ 27. “The king, your father, is drowning in a sea of grief because of you, without any rescue, without any support, and without a way to console himself. You must be his boatmaster and ferry him to a safe place! 28. “Upon hearing their father’s command, Prince Bhīṣma and the two Rāmas respected his command. You should now also be like that! 29. “The love with which your kind mother has brought you up, for your whole life your gratitude should be endless! Like a cow that has lost her calf, she cries out sadly and forgets to sleep or eat. 30. “You should quickly return now to save her life! When a solitary bird is separated from the flock, it grieves. When a dragon-elephant wan- ders alone, it suffers. When someone who is reliant \[upon another\] has lost her protection, one should think about coming to the rescue! 31. “Your only son is like a young orphan. No one knows how to express the suffering he experiences. Spare him from the grief of being left alone, like someone who is saved from a lunar eclipse. 32. “The suffering of separation felt by the men and women in the whole country is burning. The smoke of their sighs rises to the sky. It fogs their wisdom and their eyes are obscured. I want only to see that the water that is you extinguishes this fire, and that their eyes see clearly.” 33. When the Bodhisattva heard the urgent instructions of the king, his father, and heard that he was utterly full of sorrow, he sat up, making right consideration, and courteously answered, as was fitting: 34. “I too know that the kind thoughts of the king, my father, are more than genuine, but I have disregarded his endless love because I fear birth, old age, illness, and death. 35. “Who would not, knowing of the separation in the end, hold his par- ents in esteem? Yes, the living may hold on to one another, but death will come. No one can stay. Therefore, knowing what to esteem, I have long since taken leave and gone forth. 36. “Hearing of the grief of the king, my father, a greater longing cuts through my heart. But we meet only for a while, just as in a dream, and we at once turn to impermanence. 37. “You most certainly know that beings are by nature not the same. Grief does not necessarily come from a son or a relative. As for the reason why the suffering of separation is brought about, it arises in any case from delusion. 38. “Suppose some people are walking along a road: they may meet halfway for a while, but in an instant they each separate. The principle of separation is actually natural. 39. “One unites and becomes a relative for a while, but following the principle of causality, one naturally separates. Profoundly comprehending that relatives \[only\] pretend to be united, one should not give rise to grief! 40. “Having disregarded one’s beloved in this generation, one still wishes for relatives in another generation. But \[even if one may have\] relatives for a while, one is separated again. Nowhere is there no relative. One is con- stantly united \[with one’s relatives\] and constantly parts \[from them\]. How would it do to grieve for every parting? 41. “While dwelling in the womb, one gradually changes. With every separation one dies and is born again. There is death at any time. How could it be a wrong time for \[taking refuge in\] a mountain forest? 42. “At any time one may experience the five desires, and the same applies to the time to seek for riches. Because one may die at any time, there is no ‘right time’ to seek the way to do away with death. 43. “As you wish to make me your king, it is hard to disregard your kindness, but it is just like taking the wrong medicine when sick. Therefore I am not fit for that. High or low, foolishness dwells there, and while being careless one complies with love or hate. 44. “My whole life I would constantly be afraid, anxious that my body and spirit will grow tired. By complying with the crowd, my mind would disregard the Law. A wise one does not do that. 45. “In a fine palace with the seven precious things a great fire is ablaze, and in the food of a hundred flavors \[produced in\] a celestial kitchen, there are various poisons. In a cool pond with lotuses there are many insects. 46. “A high position is an abode of calamities. The wise do not dwell there. When the previous excellent kings of the past saw many transgressions while dwelling in the land, increasing hardship for beings, they felt disgust and went forth. 47. “So, know that the contentment of practicing the Law is better than the suffering of royal rule! It would be better to dwell in a mountain forest and eat herbs like the birds and animals than to endure dwelling deep in a palace, sharing the pit with black venomous snakes. 48. “If one gives up a royal position and the five desires and wanders in a mountain forest enduring suffering, this then is fitting. Happy with the Law, one gradually increases one’s understanding. 49. “If I now abandon the forest of solitude, return to my family, and experience the five desires, night and day the law of suffering will increase. This is not fitting. 50. “A great man of a famous family finds happiness in the Law and goes forth. He forever turns his back on his famous family, establishing the determination of a great man. Abandoning his \[fine\] appearance and wearing the robe of the Law, he finds happiness in the Law and wanders in a mountain forest. 51. “If I were now to abandon the robe of the Law, I would have to disregard the shame in my heart. Even a celestial king must not do this. How much less could I return to my excellent human family? 52. “If one has vomited up greed, anger, and delusion, then returns and partakes of them, he is like someone who again eats his own vomit. How could he bear this suffering? 53. “When someone’s house is on fire, he does his best to get out. How would he be a clever person if he returned a moment later and reentered \[the burning house\]? 54. “When I saw the passing of birth, old age, and death, I was disgusted and went forth. If I were now to return and reenter that, my foolishness would be the same. 55. “If one tries to develop deliverance while dwelling in a palace, one is not in the right place. Deliverance is produced by quietude. Kingship adds to hardship. 56. “Quietude dispenses with royal majesty. Royal rule is separate from deliverance. Movement and tranquility are like water and fire. How could one have the two principles together? 57. “I have decided to develop deliverance and I will not dwell in a royal position. If you say that one may dwell in a royal position and develop deliv- erance, this would be a wrong decision. Deliverance is certainly not like that! 58. “After one has made such a wrong decision, one may have left \[home\] but he will return. I have now made my decision to break with the enticements of relatives. Having correctly applied myself to go forth, why would I return?” 59. The chief minister inwardly considered the resolute determination of the Crown Prince. He was very conscious that \[the prince’s\] virtue would be in compliance and that his explanation made sense. He said to the Crown Prince, “It is as you, Prince, have explained. 60. “The search for the Law should be that way! But now is just not the right time. The king, your father, is aged and feeble. Affection for his son increases his grief. 61. “Though you say ‘I find happiness in deliverance,’ still you do what is wrong. Even though you find happiness in going forth, it is without wis- dom. You do not consider a very fine principle! While you do not see the cause, yet you seek for the fruition. You merely reject contemplating the present. 62. “Some say there is a later world; on the other hand, some say there is not. As that existence is not yet decided on, why reject present happiness? 63. “If there will be a later world, one will endure what will be obtained. If one says that a later world is nonexistent, its nonexistence means deliv- erance. 64. “Some say that there is a later world but they do not explain a cause for deliverance. Just like earth that is firm, fire that is warm, water that is moist, and wind that moves, a later world is like that too. It is by nature thus. 65. “Some explain that pure and impure both arise through their specific natures. It would be a foolish explanation to say that one may strive for change. 66. “When faculties proceed in their objects, their specific natures are in any case fixed. What is agreeable or disagreeable, their specific natures are fixed in the same way. 67. “The suffering of old age, illness, and death—who would strive to make them such? Water can extinguish fire, and fire causes water to dry up. One specific nature causes the destruction of another, but when natures are harmonious they complete a being. 68. “If one dwells in the womb, hands, feet, the limbs, and consciousness are naturally produced. Who has to do that \[himself\]? 69. “Who causes a thorn to be sharp? It is naturally like that. And all the birds and animals do not wish themselves to be as they are. 70. “Every birth in the heavens is caused by the god Īśvara, as well as by other creators. There is no one who is how he wishes by his own power. 71. “If there is a cause for birth, that could also cause extinction. Why the need to strive and seek deliverance? 72. “Some say that a self causes birth, and further that a self causes extinction, too. Some say there is no cause of birth and one is extinguished if one strives. 73. “If one raises one’s child and is not burdened by one’s ancestors, if one studies the scriptures bequeathed by the seers and serves the gods with great sacrificial offerings, if one is not burdened by these three things, one is called delivered. 74. “One may seek deliverance with these three, as transmitted in the past and present. If \[one seeks deliverance\] through any other effort, one toils in vain and without fruition. 75. “If you want to seek deliverance, just develop superior application! The grief of the king, your father, will be appeased, and your path of deliverance will be immediate. 76. “You have given up your family and wander in a mountain forest, but returning is still not wrong. In the past, King Ambarīṣa dwelled in the forest of asceticism for a long time. He had given up his crowd of followers and his retinue, but he returned home and resumed his royal position. 77. “Rāma, son of the king of the land, left the kingdom and dwelled in a mountain forest. When he heard that the customs of the land were being forsaken, he returned and maintained the right \[generational\] changes. 78. “The king of the Śālvas was called Druma. Father and son wandered through mountain forests, but in the end both returned to their country. 79. “The munis Vasiṣṭha and Antideva practiced pure conduct in a moun- tain forest, but after a long time they returned to their country. 80. “The right ways of such previous excellent ones are very famous. They all returned to their royal territories and shone in the world like lamps. Therefore, it is not wrong to give up the mountain forest and to be converted to the right way.” 81. When the Crown Prince had heard the chief minister’s kind words and his exposition for his own good, he answered him with the constant truth, without any confusion, unhindered and dignified, with firm determination and tranquil words: 82. “I am doubtful about existence or nonexistence. My double-mind- edness is increased by suspicion. I will decidedly not accept your theory about existence and nonexistence. Purifying my knowledge and developing asceticism, I will certainly come to know for myself! 83. “In the world, doubtful argumentation is spread and handed down. I am not at ease with your \[explanation of the\] true meaning of existence and nonexistence. 84. “Someone who sees clearly distinguishes true from false. How could belief come from someone else? It is as if a person who was born blind takes a blind man as his guide. Where would he go to in the absolute darkness of the night? 85. “Concerning the way of purity or of impurity, the world has its uncer- tainties. If one does not see the truth, one should practice a pure path. It is better to practice the austerities of a pure way than to enjoy the practice of what is impure. 86. “Contemplating the theories received from someone else, not one is marked by certainty. When true words are accepted with an open mind, one is forever free from any wrong. A wise one does not pronounce erro- neous words or false theories. 87. “You mention that Rāma and the others gave up their families and developed pure conduct, but in the end they returned to their countries and indulged in the five desires. This is lowly behavior and a wise one does not rely on that. 88. “I will now briefly explain to you the essential meaning. The sun or moon may fall to the ground, and Sumeru and the Snowy Mountains may change, but I myself will never change and retreat to the wrong place! 89. “Rather than returning to my country and entering the blaze of the five desires, if my goal is not accomplished it would be better to throw myself into a great fire.” 90. Having revealed this important solemn oath, he slowly rose and took ### [2.11](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2.11) his leave. The sharpness of the Crown Prince’s eloquence was as blazing as an abundance of sunlight. 91. There was no way the royal preceptor and the chief minister could be victorious in the discussion. Telling themselves that they had tried everything, they could only withdraw and return. 92. They felt deep reverence for the Crown Prince and did not dare bring any stronger pressure on him, but out of respect for the king’s command they did not dare return quickly and paused halfway. As they walked along the way, they went slowly while looking back. 93. They chose a clever person, a careful and ingenious man, to conceal himself and secretly observe \[the prince\]. Only then did they give up and go back. Fascicle Three King Bimbisāra Goes to the Crown Prince 1. When the Crown Prince had taken leave from the royal preceptor and the righteous chief minister, he braved the current and crossed the Ganges River, then followed the road to Vulture Peak. 2. Its base hidden among the five mountains, it was magnificent, standing alone among the peaks. Its trees had luxuriant flowers and fruits, and rivers and springs separated warm from cool. \[The Crown Prince\] entered the city of the five mountains as quietly as if it were beyond the heavens. 3. When the people of the land saw that the virtues in the Crown Prince’s appearance were profound and bright, that the figure of the youth was bright, with an unequaled manly appearance, they all thought it was wonderful, as if they were seeing Īśvara’s banner. 4. Those who passed him stopped, and those who were behind all quickly rushed on. Those who were advancing in front all turned back and watched him, tirelessly and with wide-open eyes. 5. As they saw the primary and secondary marks of his four limbs, their eyes did not move. They reverently came to welcome him. They did obeisance with palms held together and made polite inquiries. 6. They were all very joyful and made worship as fitting. They looked up to his worthy and excellent countenance, and they looked down in shame at their own different appearances. 7. They adjusted their former impetuous deportment and increased their respect in silence. They wished to undo their dislikes and their kind feelings suddenly increased. 8. Men and women all at once withdrew from their public or private occupations. Full of respect for \[the Crown Prince’s\] appearance, they honored his qualities and completely forgot to return \[to their activities\] as they watched. 9. The mark of the white tuft of hair between his eyebrows, his long and wide blue eyes, the golden radiance of his whole person, his pure, webbed hands. Even though he had the appearance of someone who had gone forth, he had the marks associated with a noble king. 10. The men and women of the city of Rājagṛha, both young and old, all felt ill at ease. “Even this person has gone forth! What common joy could there be for us?” 11. At that moment King Bimbisāra sat high on an observation pavilion. He saw that the people were agitated, not behaving as usual. 12. He summoned someone from outside and asked him details about the reason \[for the disturbance\]. \[The man\] respectfully knelt below the king’s pavilion and fully informed him of what he had seen and heard: 13. “It has been made known in the past that the Śākya clan has a wonderful and excellent son. His divine wisdom surpasses the worldly external, and as a king he would lead in the eight directions. He has gone forth and is here now. Everyone is welcoming him.” 14. When the king heard this, he was pleasantly surprised in his heart. His demeanor was unchanged but his spirit was already racing. He ordered a messenger to go quickly and secretly observe the propriety of \[the Crown Prince’s\] destination. After \[the messenger\] had received his instructions, he secretly followed \[the Crown Prince\], observing his behavior. 15. \[The Bodhisattva’s\] gaze was tranquil and he looked straight ahead. Walking with dignity, he showed his true deportment. When he entered a neighborhood on his almsround, he was first among the beggars. 16. He controlled his appearance, his mind unconfused. Whatever the conditions around him, he was not ill at ease. He accepted what he received, whether fine or coarse. With his bowl in his hands he turned to a secluded grove. After his meal he rinsed his mouth in a clear stream. Enjoying the tranquility, he felt at ease on Mount Pāṇḍava. 17. Green groves lined the high cliffs and red flowers grew among them. Birds, peacocks and other kinds, flew about, crying in confusion. 18. His robe of the Law helped the morning freshness arise, just as when the sun is shining from the mulberry tree. When the \[king’s\] messenger saw that \[the Crown Prince\] was staying \[in the grove\], he gave a full report in due order. 19. When the king heard \[the messenger’s report\], his mind quickly became respectful. He immediately had his carriage adorned and went on his way. With his celestial crown, his girdle with pendants, and his ornamented garments, he walked like a lion king. 20. He selected several elders, tranquil and careful gentlemen, and led a large crowd. Like a rising cloud, they ascended Mount Pāṇḍava. 21. He saw the dignified demeanor of the Bodhisattva, who had quieted his sense faculties. He was sitting upright in his hut on a cliff, just like the moon in the blue sky. His fine beauty was pure and majestic, like a transformed body of the Law. 22. Respectful thoughts reverently arose \[in the king’s mind\] and he gradually drew near with reverential steps, just like Śakra, ruler of the gods, who went to Maheśvara. 23. With controlled appearance and dignified manners, he respectfully asked \[of the Crown Prince\] if he was well. The Bodhisattva moved with care and repaid him the courtesy. 24. When the king had completed his polite questions, he then sat down on a clean rock. He gazed and stared at \[the Bodhisattva’s\] divine deportment. His countenance was serene and his feelings were mixed with joy. 25. “I have humbly heard that you have inherited the abundant qualities of your famous family. My feelings of esteem have been accumulating for a long time, but now I want to settle some doubts. 26. “While Āditya is your original ancestor, your position has been high for ten thousand generations, so that their qualities have continually been bequeathed, widely collected in the present. You are wise and able, but you are yet youthful. Why have you gone forth? 27. “As a noble prince who surpasses the worldly, you beg for alms and do not abide in splendor. Your fine person should be perfumed. Why do you wear the kāṣāya? Your hand should control the land, but \[instead\] you receive despicable food with it. 28. “If you will not succeed the king, your father, and receive his land, I will now divide my country in half. It is my earnest hope that I may some- how entertain your interest. 29. “As you avoid compelling likes or dislikes, with the passing of time one will comply with what should be followed. Show consideration to my sincere words! When one’s wish is obtained, one is a good neighbor. 30. “You may rely on your famous and excellent family, and ability and virtue may be combined in your demeanor. If you would not wish to subdue your noble character, or if you yield and accept the goodness of others, I shall provide you with valiant men, weapons, and resources for a military. 31. “Widely winning over others by one’s own strength, who in the world would not promote this? When a bright person knows the right time and makes his choice, his duty, his riches, and his five desires are increased. 32. “If one does not obtain these three gains, one will always toil in vain. One may respect duty and reject riches and beauty, but riches are for peo- ple in the whole world. 33. “If one is wealthy and has given up duty and desire, one will pre- serve one’s wealth. But if one is poor and forgetful of one’s duty, who could find joy in the five desires? 34. “Therefore, if the three things go together, virtue spreads and the path is propagated. When one is endowed with duty, riches, and the five desires, one is called a great man in the world. Do not let your person bear- ing the marks of perfection be without any merit, toiling in vain! 35. “The wheel-turning king Māndhātṛ ruled over the four worlds and Lord Śakra shared half his throne with him, but his power could not rule over heaven. Your straight, long arms are quite sufficient to seize the regions of humans and gods now. 36. “Not relying on my royal power, I wish to compel you to stay with us! I see that you have abandoned any fondness for your appearance, and that you wear the garment of someone who has gone forth. 37. “I have respect for your virtue, but I grieve and feel for you as a man. You now go begging for alms. I wish you would accept the land! 38. “In youth one may experience the five desires, and in middle age one may indulge in riches to enjoy. When one’s faculties have matured in old age, that is the time to comply with the Law. 39. “One may hold on to the riches of the Law in one’s youth, but one will certainly be destroyed by desire. When older, one’s vigor is lessened and one may be courteous and seek silence. When one is in old age and ashamed of one’s desire for riches, and practices the Law, one is honored by the whole world. 40. “In youth one’s mind is fickle and rushes to the objects of the five desires. One is bound by the plight of one’s associates, and in the exchange of feelings one’s affection for others is deep. 41. “As one grows old one has fewer sentimental attachments, and one is honored by those who comply with the Law. The five desires have all withdrawn and one increases one’s thoughts of happiness with the Law. 42. “Respect the law of the ruler, and serve the celestial spirits in a great gathering! You will ride upon a celestial dragon and ascend to heaven, experiencing happiness! 43. “The previous excellent noble kings adorned themselves with precious necklaces. They arranged for great gatherings, offering sacrifices. In the end they took refuge and experienced the good fortune of heaven.” 44. Such was the explanation of King Bimbisāra using all kinds of means, ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-mt.2.5) — English, machine translation ## Linked texts (1) - [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.2.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.2) · Pramāṇa