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T192 Buddhacarita In Praise of Buddha’s Acts

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BUDDHACARITA: IN PRAISE OF BUDDHA’S ACTS

Front Matters

BDK English Tripiṭaka Series BUDDHACARITA IN PRAISE OF BUDDHA'S ACTS (Taishō Volume 4, Number 192) Translated

Charles Willemen BDK America, Inc. 2009

Copyright © 2009 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2009

ISBN: 978-1-886439-42-9

Library of Congress Catalog Card Number: 2009936282 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eightyfour thousand teachings in a few years. I have, therefore, had one hundred thirtynine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the CompassionateOne reach each and every person in the world.

NUMATAYehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In January 1982, Dr. NUMATAYehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌShōjun, ISHIGAMIZennō, (late) KAMATA Shigeo, (late) KANAOKAShūyū, MAYEDASengaku, NARAYasuaki, (late) SAYEKI Shinkō, (late) SHIOIRIRyōtatsu, TAMARUNoriyoshi, (late) TAMURAKwansei, URYŪZURyūshin, and YUYAMAAkira. Assistant members of the Committee were as follows: KANAZAWAAtsushi, WATA NABEShōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATAwished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

Dr. NUMATApassed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATAToshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, vii

Publisher’s Foreword

Editorial Foreword

Professor HANAYAMAShōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, then Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATAToshihide. The present members of the Committee are MAYEDASengaku (Chairperson), ISHIGAMIZennō, ICHISHIMAShōshin, NARAYasuaki, TAMARUNoriyoshi, Kenneth K. Tanaka, URYŪZURyūshin, YUYAMAAkira, WATANABEShōgo, and assistant member YONEZAWAYoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. The Publication Committee was organized at the Numata Center in December 1991. Since then the publication of all the volumes has been and will continue to be conducted under the supervision of this Committee in close cooperation with the Editorial Committee in Tokyo. MAYEDASengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the Publication Committee, I am happy to present this contribution to the BDK English Tripiṭaka Series. The initial translation and editing of the Buddhist scripture found here were performed under the direction of the Editorial Committee in Tokyo, Japan, chaired by Professor Sengaku Mayeda, Professor Emeritus of Musashino University. The Publication Committee members then put this volume through a rigorous succession of editorial and bookmaking efforts. Both the Editorial Committee in Tokyo and the Publication Committee in Berkeley are dedicated to the production of clear, readable English texts of the Buddhist canon. The members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate Buddhist teachings throughout the world.

The long-term goal of our project is the translation and publication of the one hundred-volume Taishō edition of the Chinese Buddhist canon, plus a few influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project is given at the end of each volume. As Chair of the Publication Committee, I am deeply honored to serve in the post formerly held by the late Dr. Philip B. Yampolsky, who was so good to me during his lifetime; the esteemed Dr. Kenneth K. Inada, who has had such a great impact on Buddhist studies in the United States; and the beloved late Dr. Francis H. Cook, a dear friend and colleague.

In conclusion, let me thank the members of the Publication Committee for the efforts they have undertaken in preparing this volume for publication: Senior Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl W. Bielefeldt, Reverend Kiyoshi Yamashita, and Reverend Brian Nagata, President of the Numata Center for Buddhist Translation and Research.

John R. McRae

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword John R. McRae ix Translator's Introduction Charles Willemen xiii Buddhacarita: In Praise of Buddha's Acts Fascicle One

Chapter I. Birth 3

Chapter II. Life in the Palace Chapter III. Disgust 19 Chapter IV. Renunciation 25 Chapter V. Leaving the City 13 31

Fascicle Two

Chapter VI. Chandaka's Return 39 Chapter VII. Entry into the Forest of Asceticism Chapter VIII. The Whole Palace in Grief Chapter IX. The Search for the Crown Prince 45 51

Fascicle Three

Chapter X. King Bimbisāra Goes to the Crown Prince 69 Chapter XI. The Reply to King Bimbisāra75 Chapter XII. Visits to Ārāḍa and Udraka Chapter XIII. Māra's Destruction 93 Chapter XIV. Abhisaṃbodhi 99 Chapter XV. Turning the Wheel of the Law 83 107

Translator’s Introduction

Contents Fascicle Four Chapter XVI. King Bimbisāra and Disciples Chapter XVII. Conversion of the Great Disciples Chapter XVIII. The Conversion of Anāthapiṇḍada Chapter XIX. The Meeting of Father and Son Chapter XX. Acceptance of the Jetavana Pure Abode Chapter XXI. Subduing the Maddened Elephant Dhanapālaka Chapter XXII. Lady Āmra[pālī]'s Meeting with the Buddha 113 123

129

137

145

151

157

Fascicle Five Chapter XXIII. Staying Alive through [the Buddha's] Divine Power Chapter XXIV. Farewell to the Licchavis Chapter XXV. Parinirvāṇa 173 Chapter XXVI. The Great Parinirvāṇa Chapter XXVII. The Eulogy of Nirvana Chapter XXVIII. The Division of the Relics 161 167

181

191

201

Notes 209 Glossary 219 Bibliography 223 Index 225 A List of the Volumes of the BDK English Tripiṭaka (First Series) 245 xii

Translator's Introduction

The Buddhacarita(Buddha

s Acts) is a complete biography of Śākyamuni, from

his birth until after his death, when his relics were distributed. The text was composed by Aśvaghoṣa (early second century C.E.), the main author of kāvya literature (poetic prose or ornate poetry) before Kālidāsa (late fourth-early fifth century C.E.). The text consists of twenty-eight chapters in both the Tibetan and Chinese translations, but of the original Sanskrit text only fourteen chapters are known today. In 1830 Amṛtānanda added the last part of Chapter Fourteen, Chapter Fifteen, and Chapter Sixteen. The Tibetan translation was probably made between 1260 and 1280 (see D. P. Jackson,

"On the Date of the Tibetan

Translation of Aśvaghoṣa's Buddhacarita,

" Studia Indologiczne4 [1997]: 54).

The author, Aśvaghoṣa, was a brahman from Sāketa in Central India who converted to Sarvāstivāda Buddhism. His mother's name was Suvarṇākṣī but we know little of his life. He was deeply influenced by the ideas of the Mahāsāṃghikas, much in the same way as another convert brahman from Sāketa, Harivarman (ca. 300 C.E.). Harivarman was the author of the Chengshi lun (Taishō 1646), or Prodbhūtopadeśa,often Sanskritized as Tattvasiddhi-śāstra. Both authors were non-Vaibhāṣika Sarvāstivādins.

It is said that Aśvaghoṣa was a contemporary of Kaniṣka (probably second century C.E.). He may have lived before the time that the Mahāvibhāṣā(Taishō 1545) was compiled by five hundred arhats in Kaśmīra, at the occasion of Kaniṣka's council. The end of the Chinese Buddhacarita mentions the First Council, in Rājagṛha, and the compilation of the Sutra portion of the Tripiṭaka. We also read that Aśoka was called Caṇḍa ("Fierce") before his conversion, just as Kaniṣka used to be called Caṇḍa during his conquering days. The end of the Buddhacarita seems to allude to Kaniṣka, to the new king Aśoka, and to his council. If so, Aśvaghoṣa may have been a contemporary. The term Sautrāntika first emerged in northwestern India with Kumāralāta and the Mahāvibhāṣā. Kumāralāta was the first teacher (mūlācārya) of the Sautrāntikas. He was the author of the Kalpanāmaṇḍitikā (Taishō 201), for a xiii

Translator's Introduction

long time incorrectly called Aśvaghoṣa's Sūtrālaṃkāra.While Aśvaghoṣa may have lived before the advent of the Sautrāntikas, a posteriori he may doctrinally be called a Sautrāntika—but what kind of Sautrāntika is not clear. Aśvaghoṣa was fascinated by conversion. The Buddhacaritawas composed in order to convert, as the last words of the text clearly state. In addition, Aśvaghoṣa's other works—those certain to be of his authorship—deal with conversion. The Saundarānandarelates the conversion of the Buddha's half-brother, Nanda. This work may have been composed somewhat later than the Buddha carita. His third great work, the Śāriputraprakaraṇa, is a nine-act play about the conversion of Śāriputra and Maudgalyāyana. As an excellent teacher and propagator of the Law, Aśvaghoṣa could be called a bodhisattva. Excellent teachers were called bodhisattvas in China, a habit that may have originated in Dharma guptaka circles. The Buddhacaritareads like a play. The work is lyrical in its Indian original, less so in the Chinese version. E. H. Johnston's appreciation of the Chinese version in "The Buddha's Mission and Last Journey: BuddhacaritaXV-XXVIII" is quite accurate:

The author . . . in addition to some misunderstandings of the original . . . has paraphrased . . . the poem. . . . [T]he translator . . . was evidently a pious Buddhist, keen on matters of legend or moral, but with little taste for literature. . . . [H]e evades textual niceties, contenting himself with giving the general sense. . . . (2004: XIII)

In other words, while the Sanskrit version belongs to the corpus of world literature, the Chinese version is more suited to the average reader. Ōminami Ryūshō, author of the Busshogyōsan,the latest Japanese translation and study of the Chinese Buddhacarita,makes use of all existing studies of the text and revisits the Chinese catalogues as well. He concludes that Sengyou's information is sound, and that the author of the Chinese Buddhacarita is the Chinese monk Baoyun (376-449), not the Indian Tan Wuchen. Baoyun was from Liangzhou. He traveled to Central Asia, Khotan (Hotan), and India around 397. There he met Faxian and other Chinese pilgrims. In India he studied languages, then returned to Chang'an and became a follower of Buddha bhadra (359-429). Buddhabhadra was in Chang'an from 406-408. Baoyun then followed Buddhabhadra south to Mount Lu, and ultimately to xiv

Translator's Introduction

Jiankang (Nanjing). His good friend Huiguan accompanied Baoyun throughout the entire journey. All three men stayed at Daochang Temple in Jiankang. Baoyun later moved to Liuheshan Temple, outside of Jiankang. It was at these two temples that he made his translations, reading the Indian text and translating orally. In this way the Buddhacarita was rendered in 421 C.E.(Yongchu 2 of the Liu Song), at Liuheshan Temple.

Alternative Chinese titles of the Buddhacarita are the Maming pusa zan (Bodhisattva Aśvaghoṣa

s Kāvya) and the Fo benxing zan(Buddhacarita-kāvya).

Sengyou also mentions a Fo benxing jing(Buddhacarita-sūtra). Hikata Ryūshō thinks that this text was written shortly after Zhi Qian (third century) but before Kumārajīva (344-413?). Fei Changfang mistook this sutra for the kāvya, and this mistake has found its way into the colophon of the Taishō edition. Tan Wuchen (385-433) was from Central India. The "sound translation, "

i.e., phonetic rendering, of his Indian name is Tanwuchen but this is probably better rendered as Tan Wuchen, which gives it the appearance of a real Chinese name. The actual Chinese translation of the name is "Dharma Abundance, "

Dharmarddhin in Sanskrit, though some think Dharmavṛddhin is more likely. Tan Wuchen is phonetically quite possible in either case. A variant phonetic rendering is Tanmoluochen, where the luorenders an "

"Tan Wuchen's biography informs us that he was versed in incantations and magic, and that he had the nickname Da Zhoushi,

"Great Spell Master.

" This information points to the

name Dharmarddhin.

Tan Wuchen arrived in Guzang in 412, where he did translation work between 414 and 421. Guzang is known as Liangzhou, in present-day Wuwei district, Gansu province. There in 421 he brought out his famous translation of the Mahāparinirvāṇa-sūtra(Taishō 374), known as the northern version. That same year Baoyun brought out his Buddhacaritanear Jiankang. Tan Wuchen's translation of the Mahāparinirvāṇa-sūtra was revised in Jiankang during the Yuanjia era (424-453). This text (Taishō 375) is known as the southern version. It was completed after the Chinese Buddhacarita.

Baoyun's good friend Faxian, with the help of Buddhabhadra, had also produced a version of the Nirvana Sutrain Jiankang in 418 (Taishō 376). The fifth of the five volumes of the Chinese Buddhacaritacorresponds with the contents of the Nirvana Sutra.It seems that Tan Wuchen's name was added to the Buddha carita for a number of reasons. For example, both texts are dated to 421; the xv

Translator's Introduction

northern Nirvana Sutrawas being studied in Jiankang and another version had just been brought out there; and an important section of the Buddhacarita, the last part, agrees with the Nirvana Sutra. Finally, Baoyun was from Liangzhou (Guzang).

The Chinese Text

As the result of Baoyun's oral "translation,

" the text shows us his understanding

and his explanation of the original Sanskrit. The explanation of early Sāṃkhya in Chapter Twelve, stanzas 14-33, is a good example. One must be careful not to draw any hasty conclusions for the original Sanskrit on the basis of the Chinese text. Baoyun's Sanskrit text was probably not the same as the Nepalese texts we have now, but the differences are so numerous that one can say that Baoyun gave his own oral version of the contents, at the same time making the contents clear to his Chinese audience.

The text has many stock phrases of technical terminology. Its penta syllabic verse is split up into two- and three-character, or three- and two-character, phrasing. This requirement explains many compounds and redundant terms, such as jin(now), ji(immediately, then), youruo(as if), ze(then), etc. The text has many Chinese grammatical particles, pronouns, and so on, unusual in poetry but commonplace in colloquial language. Sometimes the grammatical elements are used to render Sanskrit morphology, for example, the instrumental and locative cases. Indian praeverbia are often rendered as one Chinese character. Compounds are the norm. The language here is quite different from that of the Confucian Classics.

Baoyun leaves out many of the descriptive parts that make the Sanskrit text so beautiful and lively. Hindu mythology is simplified, probably to make it more easily understandable to a Chinese readership. The circumstances of the Buddha's birth (conception, childbirth) are not related as mythological but are described much more realistically. The role of women is explained but abbreviated, and described in modest terms. The characteristics of Baoyun's text can be explained at length but the conclusion one draws is that the Chinese is not as poetic and lyrical as the Sanskrit; rather, it is more explanatory, in a vernacular style. Of course, Baoyun used some terms and transcriptions of names that were well known at the time. This established terminology was probably based on a Prakrit language, though Baoyun's text was in Sanskrit.

xvi

Translator's Introduction

Some examples of passages in the text that are clearly marked by Baoyun's knowledge of Chinese mythology and history:

"His robe of the Law helped the morning freshness arise, just as when the sun is shining from the mulberry tree.

" (Chapter X, stanza 18)

Chinese mythology holds that the sun comes up far to the east, underneath a giant mulberry tree, which has one root but two mutually supporting trunks. This tree, the rodhra tree, has yellow flowers, like the color of the robe of the Law. "An execution underneath a banner in the eastern marketplace. . . . " (Chapter

XI, stanza 31)

During the Han era the eastern market in Chang'an was a place where executions were carried out. Furthermore, Mount Tai, a Chinese place name, is often mentioned in the text. Chapter Twenty-four, stanza 26, mentions "the unique vehicle" (ekayāna). This definitely gives the impression that Baoyun shared Huiguan's ideas in Jian kang. The concept of "unique vehicle" comes from the Lotus Sutra, and was propagated by Huiguan.

These examples all point to Baoyun as the author of the Chinese Buddha carita. xvii

BUDDHACARITA

IN PRAISE OF BUDDHA'S ACTS Composed by

Bodhisattva Aśvaghoṣa Translated by the Indian Tripiṭaka Master Tan Wuchen, 1

during the Northern Liang 1a

Fascicle One

Chapter I

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 Bodhi sattva was born from her right side. Saving the world with his great compassion, he did not let his mother suffer. 3

Buddhacarita: In Praise of Buddha's Acts

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 observing 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 directions. 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 4

Chapter I

Law. They had served the buddhas of the past, and now they met the Bodhi sattva. 23. They scattered mandāra flowers, offering joyful worship with all their hearts. As the Tathāgata appeared in the world, the gods of the pure abodes3 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 beings4 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. 5

Buddhacarita: In Praise of Buddha's Acts

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 eloquent and had a lofty reputation.

39. He beheld the signs and rejoiced in his heart, overjoyed at the wonder. 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 excellent son. O king, you should feel great joy now, as [you would at the celebration 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 righteous 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.

Chapter I

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 treatises5 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. 7

Buddhacarita: In Praise of Buddha's Acts

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 suspicion!" 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 happiness 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 Antideva 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 excellent family, humble, and very courteous. 8

Chapter I

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 9

Buddhacarita: In Praise of Buddha's Acts

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 awakening, 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 samādhiwill 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 deliverance. 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 confines 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.

Chapter I

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. "

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. 11

Chapter 2: Life in the Palace

Buddhacarita: In Praise of Buddha's Acts

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,

6 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. 12

Chapter II

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, 7

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. 13

Buddhacarita: In Praise of Buddha's Acts

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, 8 dispelling 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 beautiful, 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 jām bū nada.

9Medicines 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,

Chapter II

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 Sanat kumāra, 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 gan dharvas 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.

Buddhacarita: In Praise of Buddha's Acts

33. He heard disputes well, with a serene countenance. He gave instructions in a friendly way and was disgusted by any animosity. His pronouncements 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. Knowing 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 forever 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.

Chapter II

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.

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.

Chapter 3: Disgust

Chapter III

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 19

Buddhacarita: In Praise of Buddha's Acts

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. Material 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 singlemindedness they did not realize that both body and spirit were flying, as it were. They reverently watched [the prince], full of respect for his appearance, 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 dignified 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. 20

Chapter III

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 sorrows 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?"

Buddhacarita: In Praise of Buddha's Acts 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 flying 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. Having 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, thinking 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. 22

Chapter III

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. 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.

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).