T192 Buddhacarita In Praise of Buddha’s Acts

Chapter 4: Renunciation

Buddhacarita: In Praise of Buddha's Acts 51. The Crown Prince was startled and leaned against the front of his chariot. His breathing almost stopped and he sighed, "How mistaken are the

people in the world!

52.

"They openly see the obliteration of the body, yet negligence arises. In one's mind it is neither a dead log nor a stone, yet no one ever considers its impermanence.

"

53. He immediately ordered [the charioteer] to turn the chariot and go back.

"There is no more time for excursions. Life is fragile and death unexpected. Why indulge in an excursion?" 54. But the charioteer had received an order from the king. He was afraid and did not dare turn back. He drove on and swiftly urged on [the horses]. He went straight to the gardens.

55. The streams in the grove were majestic and clean, and the fine trees were all blossoming. Divine birds and wondrous animals flew and ran about, singing joyfully and harmoniously. Their radiance was a joy for one's ears and eyes. It looked like the Celestial Nanda Garden. 11

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Renunciation

1. When the Crown Prince entered the garden, a multitude of maidens came to welcome him. They all gave rise to the idea that [such beauties] are rarely encountered. Rivals in attractiveness, they presented their subtle sincerity. Each one exhausted her ingenious poses, waiting upon him as was fitting. 2. Some grasped his hands and feet and some fondled him all over. Others laughed in response and some showed a sad countenance. They planned to please the Crown Prince, so that he would have happy thoughts. 3. When the multitude of maidens saw the Crown Prince's bright complexion and his appearance, which was that of a celestial figure, and which did not require any ornamentation but whose plain person surpassed all adornment, they all looked on and thought that Candramas, the celestial son, had come. 4. They devised all kinds of means [to please him] but they did not move the Bodhisattva's mind. Looking at each other, they became ashamed and fell silent, not uttering a word.

5. There was the son of a brahman called Udāyin. He said to the ladies, "You are all beautiful.

6.

"You are intelligent and very skillful, but the power of your beauty is not permanent. You fully understand the worldly and its secret ways to comply with desire.

7.

"Your appearance is wonderful, as if you have the look of jade ladies. When gods see you they may reject their queens, and divine seers would waver because of it. Why would it be impossible for the son of a human king to be moved by his emotions?

8.

"Even though this royal crown prince's self-control may now be firm, he may be pure and just, and endowed only with virtue, he is not superior to the power of women.

9.

"Long ago, Sundarī was able to destroy a great seer. 12 She led him to

indulge in desire and stepped on his head with her foot. Dīrghatapas Gautama was also ruined by a celestial queen.

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10.

"The son of the seer Vibhāṇḍaka13 indulged in desire and he subsequently went along with the currents [of samsara]. The brahman seer Viśvāmitra cultivated the path for tens of thousands of years. He became deeply attached to a celestial queen and was suddenly destroyed in one day. 11.

"If the power of those beautiful maidens overcame pure conduct, all the more can your skills move the prince! Apply yourselves even more diligently and do not let the royal succession be interrupted! 12.

"A woman may be low by nature, yet the worthy will subsequently be overcome by her. Why do you not exhaust your tricks so that he may have tainted thoughts?"

13. Then, when the crowd of ladies had merrily heard Udāyin's explanation, they increased their joy, just as when a fine horse is flogged with a whip. They went before the Crown Prince and each one presented several kinds of tricks.

14. They sang and danced, or talked and laughed, raising their eyebrows and showing their white teeth. They glanced sidelong at him with their beautiful eyes, and their sheer garments made their white bodies visible. Daintily moving with a mincing gait, feigning affection, one after the other attended to him. 15. In their desire they were genuine at heart, and fully carried out the words of the great king. With dissolute appearance, irreverent and vulgar, they forgot their sense of shame.

16. But the Crown Prince's mind was firm. He was unyielding and did not change his countenance. He was like a great dragon-elephant, surrounded by a herd of elephants.

17. They could not confuse his mind. He dwelled among the multitude as if he were residing in solitude, just like Śakra, ruler of the gods, surrounded by celestial maidens. While the Crown Prince was in the garden, he was surrounded in the same way. 18. Some arranged their dress for him, and some washed his hands and feet. Some applied perfume, and some adorned themselves with flowers. 19. Some strung necklaces, and some embraced him closely. Some rested on their couches, and some murmured confidentialities with heads inclined. 20. Some engaged in common diversions, and some talked of a multitude of amorous things. Some assumed a lustful appearance, trying to move his heart.

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21. The Bodhisattva's heart remained pure, firm and difficult to change. Hearing the words of the ladies, he felt neither sorrow nor joy. 22. He doubled his considerations of disgust. He sighed, thinking all this was strange. He knew for the first time that lustful thoughts of women were so abundant.

23.

"They do not know that youthful beauty is ruined in a moment by old age and death. Alas! Such great delusion! Foolishness obscures their minds. 24.

"They should consider old age, illness, and death, and night and day apply and exert themselves! While a sharp sword hangs over their neck, how can they still have fun?

25.

"They see the old age, illness, and death of others but do not know how to observe themselves. They are people of mud and wood—what anxieties would they have? 26.

"When, for instance, there are two trees in the wild, both with luxuriant flowers and leaves; when one is cut down, the other one does not know fear. These people are just as unwitting.

"

27. Then Udāyin came to where the Crown Prince was. He saw that he was quietly meditating in silence, his mind free from any notion of the five desires.

28. He then said to the Crown Prince,

"Earlier I was ordered by the great

king to be a good friend for his son. I shall offer you some honest words now. 29.

"There are three kinds of friends. One may do away with what is unprofitable. One may accomplish what is profitable for someone else. And one will not abandon you in adversity.

30.

"If, after having been called your good friend, I were to abandon my duty as a man and if my words do not fully reveal my feelings, why use the term 'three gains'? I shall therefore speak true words now in order to show my sincerity.

31.

"If one's years are in a time of abundance and one is fully endowed with a beautiful complexion but does not esteem women, this is not the style of a superior man. They may just bring about unreal thoughts, but you should strive to be receptive!

32.

"You should have yielding thoughts and captivate them with courtesy! Desire increases pride, and nothing surpasses that of a woman. Your thoughts may be averse now, but you should strive to comply with their way! 27

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33.

"When you are courteous to a maiden, her heart is happy. Courtesy is an ornament. If one forsakes courtesy, one is like a tree without flowers and fruits.

34.

"Why the need for courtesy? In order to receive their services! You have obtained hard-to-obtain sense objects. Do not give rise to any idea of contempt!

35.

"Desire is first and foremost. Even the gods cannot forget about it! Even Lord Śakra had an illicit affair with the wife14 of the seer Gautama. 36.

"The seer Agastya practiced asceticism for a long time, but because he wanted a celestial queen his wishes were consequently unrealized. 37.

"The seer Bṛhaspati and the celestial son Candramas, the seer Parāśara and Kapiñjalāda, all such, out of many others, were ruined by women. 38.

"In addition, regarding your own sense objects now, would you be unable to enjoy them? Having planted meritorious roots in your past lives, you have obtained these numerous beauties. The whole world is attached to happiness, but your heart, on the other hand, does not value this. "

39. Then, when the royal Crown Prince had heard the specious words and fluent eloquence of his friend Udāyin, skillfully explaining the characteristics of the world, 40. He answered,

"Udāyin, I am moved by your sincere explanation. I will say something to you now. Listen attentively! 41.

"I do not despise fine sense objects and I know that they give people in the world happiness, but because I see that they are characterized by impermanence, I am weary of them in mind. 42.

"If [such sense objects and pleasures] would permanently stay this way, without the suffering of old age, illness, and death, I too would experience happiness and never feel any disgust.

43.

"If one might [make fast] the beauty of the maidens, without final decay, even though desire is an error I might yet entertain my human feelings. 44.

"If someone experiences old age, illness, and death, he himself should not be happy, much less feel any attachment for someone else! 45.

"Impermanent are the objects of the five desires, and the same also applies to one's own person. But if one lets thoughts of happiness arise, one is on a level with birds and beasts.

46.

"The seers you mentioned were attached to the five desires. One 28

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should immediately be weary of them. They were ruined because they indulged in desire.

47.

"You have further extolled that excellent king who was attached to the objects of the five desires, but he too was ruined in the same way. Know that he was not excellent!

48.

"If you skillfully say that one should pretend, make an effort, and attend to them out of courtesy, if one indulges in them, then one really is attached. Why use the term 'effort'?

49.

"Considering deceit to be courtesy, I do not do such a thing. To someone who is really courteous, this is wrong. 50.

"Such thoughts are hard to repress. One becomes attached according to the circumstances. If one is attached, one does not see any error. Why make an effort for [the sake of] courtesy?

51.

"A devious mind with idle courtesy—I do not see that it is right. Know that old age, illness, and death are a mass of great suffering! 52.

"Advising me to fall into that—these are not the words of a good friend. Alas, Udāyin! You really are very sincere! 53.

"The ailments of birth, old age, illnesss, and death—this suffering is very dreadful. The eyes see that all decays, yet one finds happiness in their pursuit.

54.

"I am utterly wearied now, and this heart of mine is constrained too. Considering that old age, illness, and death suddenly arrive, unanticipated, night and day I forget to sleep. Why would I indulge in the five desires? 55.

"Old age, illness, and death are ablaze. They will surely arrive, without any doubt. If one still does not know any sadness, one's heart really is made of wood or stone.

"

56. While the Crown Prince was explaining to Udāyin with all kinds of ingenious means that desire is a profound ailment, he did not notice that the sun was setting.

57. As their music and ornaments all were useless, the multitude of ladies then felt shame and returned to the city.

58. When the Crown Prince saw that the decorations in the garden were all withdrawn and that the singing women had all returned home, the place completely deserted, he doubled his thoughts about impermanence and quickly returned to his palace.

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Chapter 5: Leaving the City

Buddhacarita: In Praise of Buddha's Acts 59. When the king, his father, heard that the Crown Prince was averse to the five desires, he was utterly and deeply grieved, as if a sharp dart had pierced his heart.

60. He immediately summoned his ministers and asked them to devise a means. They all said,

"It is not the case that what the five desires are capable of will hold his attention.

"

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Leaving the City

1. The king further increased all kinds of exquisite provisions for the five desires. He hoped to gladden the Crown Prince's heart with pleasures night and day.

2. The Crown Prince was profoundly weary and completely without any feeling of happiness. He considered only the suffering of birth and death, like a lion struck by an arrow.

3. The king had the famous brethren of the nobility and of his chief ministers, young in years and of excellent appearance, intelligent and with dignified manners, accompany the Crown Prince night and day in order to capture his heart.

4. And so, after a little while, [the prince] informed the king that he would go out on another excursion. Mounted on a swift horse, decorated with a multitude of precious things, and surrounded by the sons of the nobility, they all left the city.

5. Just as the four kinds of flowers all open when the sun shines, the Crown Prince dazzled the divine scene and his attendants all received his brightness.

6. As he left the city and traveled through the gardens, the long road was wide and level. The flowers and fruits on the trees were luxuriant. He was happy at heart and consequently forgot to return.

7. He saw plowmen by the side of the road. As they cultivated the soil they [inadvertently] killed insects. He felt sad at heart, and the pain was greater than that of a dart piercing his heart.

8. He further saw the farmers toiling, their appearance drawn. Their hair was disheveled and they dripped with sweat, their bodies foul with dirt. 9. The plowing oxen were exhausted too, with lolling tongues, panting heavily. The Crown Prince's nature was compassionate and he felt utter pity in his heart.

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10. Deeply sighing with sadness, he dismounted, stooped to the ground, and sat down. While observing all this suffering, he considered the law of birth and extinction.

11.

"Alas for the entire world! One is foolish and absolutely unable to wake up.

" He comforted the crowd of people and bade each one sit down where they were.

12. He himself was sitting upright in the shade of the jambūtree, given to right consideration. He observed that all birth and death, origination and extinction, were changing through impermanence. 13. His mind was concentrated, firmly established. The wide cloud of the five desires had dissipated. With adjusted and discursive thinking he entered the first trance without impurity.

14. Free from desire, he produced joy and happiness, rightly experiencing samādhi.

"The world is very painful, ruined by old age, illness, and death. 15.

"One's whole life is experiencing great suffering, yet one still does not realize this. Disgust with the old age, illness, and death of others, this is a serious ailment.

16.

"I will now seek for the excellent Law; I must not do the same as the world! I myself am entangled in old age, illness, and death, but I find [the situation of] others rather worse.

17.

"Such is the observation of the truth. Youth, beauty, strength, and long life are constantly and ceaselessly renewed. In the end they disappear [according to] the law of destruction.

"

18. Neither joyful nor sorrowful, neither doubting nor confused, neither sleepy nor attached to desire, without aversion or contempt for others, he was quiet, free from any hindrance. The light of his wisdom steadily increased its brightness.

19. Then the god of the pure abodes transformed into the appearance of a bhikṣu. He came to where the Crown Prince was and the Crown Prince respectfully rose to welcome him.

20. The Crown Prince asked,

"Who are you?" He replied,

"I am a śramaṇa.

In fear of old age, illness, and death I have gone forth in search of deliverance. 21.

"Beings grow old, fall ill, and die. Their ruin does not stop even for a while. Therefore I seek the happiness of permanence, without either extinction or birth. 32

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22.

"Friend or foe, my mind remains even. I do not devote my efforts to riches or beauty. I am only at ease in a mountain forest, living in isolation and managing nothing.

23.

"My unclean notions have stopped and I am quietly engaged in seclusion. I do not choose between fine and coarse [food]. I beg in order to support myself.

" In front of the Crown Prince, [the śramaṇa] then suddenly ascended into the sky and departed.

24. The Crown Prince was joyful at heart, thinking only of the buddhas of the past. They had established this dignified demeanor, their bequeathed likenesses visible in the present. Sitting upright and given to right consideration, he obtained mindfulness of the Right Law. 25.

"What means should I apply myself to for a lasting going-forth, as I wish to?" Controlling his feelings and restraining his faculties, he slowly rose and returned to the city.

26. His whole retinue followed, thinking he would stop and not go far. While sympathy internally arose, he strived to surpass the worldly external. 27. Even though his body followed the way back, his mind really remained in a mountain forest, just like a chained maddened elephant who constantly thinks of wandering through the wilderness. 28. When the Crown Prince then entered the city, men and women welcomed him, jamming the road. The elderly wished he were their son and the young wished to be his wife. Some wished to be his brothers, his friends, or his inner retinue.

29.

"If I were to comply with their wishes, their accumulated expectations would be annihilated.

" The Crown Prince was joyful in his heart, suddenly hearing the words "annihilation" and "accumulation. "

30.

"I am happy with these words. This expectation will be accomplished!" He profoundly considered the happiness of annihilating accumulation, and increased his thoughts about nirvana. 31. His body was like a peak of the golden mountains, and his straight arms were like an elephant's. He sounded like the thunder in spring and his blue eyes were like an ox king's.

32. The Law without end was on his mind, and his face was as bright as the full moon. With the gait of a lion king, he slowly entered his palace. 33

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33. Resembling a son of Lord Śakra, his mind was respectful and his appearance was reverential too. He went to the king, his father, prostrated before him, and asked him if he was well. He also stated his fear of birth and death, and entreated him, wishing to go forth. 34.

"All the worldly, when united, certainly will be separated. Therefore I wish to go forth and seek true deliverance. "

35. When the king, his father, heard that [his son] would go forth, he immediately started trembling inside, just as when a large maddened elephant moves a sapling's twig. He approached and seized the hands of the Crown Prince. His tears flowed and he said:

36.

"Stop this talk! It is not yet the right time to rely on the doctrine! In youth the mind is not steady. One makes many mistakes in the practice of the Law.

37.

"Wonderful are the objects of the five desires. Your mind is still not disgusted with them. If you go forth and practice asceticism, you will not yet be capable of a settled mind.

38.

"In the wilderness, in seclusion, your mind will not yet be tranquil. Even if your mind were happy with the Law, you would not yet have reached my stage [of life].

39.

"You should direct affairs of the state, so that I may go forth first. It is wrong to abandon your father and interrupt our posterity. 40.

"You should put a stop to the intention of going forth, and assume your worldly duties. When you are happy, with fine fame, only then may you go forth!"

41. The Crown Prince declined with reverential submission, and further said to the king, his father,

"Only if you will preserve four things will I relinguish my intention to go forth. 42.

"If, preserving me, your son, my life will always be maintained, if I will be without any illness and free from aging, and if none of my possessions will be destroyed, I will accept your command and desist from going forth. "

43. The king, his father, said to the Crown Prince, "Do not say these words!

Such four things, who could preserve one so that one does not have them! 44.

"If you seek for these four wishes, you will rightly be ridiculed by others. Now, put a stop to your intention to go forth, and submit to the five desires!"

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45. The Crown Prince further informed the king,

"If the four wishes

cannot be preserved, you must allow me, your son, to go forth! I wish you would not make any difficulties.

46.

"When your son is in a house on fire, why not allow him to leave? Since my analysis is [in accord with] the eternal truth, who could not honor my request?

47.

"In escaping the coming self-destruction, there is nothing like transcending it with the Law. If one did not transcend with the Law, who could maintain onself in the face of death?"

48. The king, the father, knew that his son's mind was certain and could not be changed. He just had to do his utmost to hold him back. "Why the

need for more words!"

49. He increased the exquisite happiness of the five desires with the ladies even more. Night and day suffering was warded off, so that [the Crown Prince] would certainly not wish to go forth.

50. The ministers in the land came to the Crown Prince and extensively spoke of the rules of propriety, urging him to comply with the king's command. 51. When the Crown Prince saw that the king, his father, was sad and wept, his tears flowing, he momentarily returned to his palace. Sitting upright, he pondered in silence.

52. The ladies in the palace held him dear. They surrounded him and waited upon him. They observed him, gazing at his face. They gazed at him unblinking, just like a deer in the autumn forest, looking straight at the hunter. 53. The Crown Prince's whole complexion was like a mountain of real gold. The singing women all looked at him and, listening for his instructions, waited for the expression of his voice. They observed his thoughts with reverence, just as that deer in the forest. 54. Gradually sunset arrived. The Crown Prince dwelled in the dark night, but his light was very bright, just as the sun shining on Mount Sumeru. 55. While he was sitting on his seat with the seven precious things, perfumed with fine sandalwood, the multitude of ladies surrounded him and played gandharvamusic. It was just like the son of Vaiśravaṇa and the many fine sounds of celestial music.

56. What the Crown Prince had on his mind was the highest happiness of renunciation. Even though [the ladies] brought many fine sounds, they still were not in his heart.

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57. Then the celestial sons of the pure abodes knew that the Crown Prince's time had come, and that he would surely go forth. They suddenly transformed and descended. Disdainful of the multitude of singing women, they caused them all to fall asleep.

58. The bearing [of the women] was uncontrolled. [With bodies] bent and lax, they showed their ugly appearance. They were numb, their faces alternately turned downward or upward. Their musical instruments were scattered in disarray. Some leaned sideways or had fallen over, and others looked as if they had been dropped into an abyss.

59. Their necklaces were like dragging chains, and their garments were swathed around their bodies. Some were lying down on the floor, clasping the zither, like someone who is experiencing suffering. Their yellow and green garments were spread out, just like broken karṇi[kāra] flowers. 60. With loose limbs they leaned against the walls, eyes closed, their shape like a hanging horn-bow. Some held on to a window with their hands and looked like strangled corpses. They groaned incessantly and gasped deeply. They were repugnant, sniveling and salivating. 61. With disheveled hair they showed their ugly appearance. They looked like mad people. Flower garlands were hanging across their faces. Some were lying face down on the floor, and some were trembling all over, just like a lone shivering bird.

62. Their bodies bent, they leaned on each other like pillows, hands and feet entwined. Some knit their brows and frowned, and some closed their eyes and opened their mouths. All kinds of bodies were dispersed, scattered about like corpses after an untimely death.

63. The Crown Prince then sat up and observed the ladies. They had all been utterly majestic before, talking and laughing, their thoughts ingratiating and clever. They had been bewitching and ingenious in seduction, but now they all were repugnant.

64.

"If the nature of woman is such, how can one hold them dear? When bathing and making use of ornaments, they deceive the minds of men. I have understood now! I will certainly go forth, without any doubt!" 65. Then the gods of the pure abodes came down and opened the gate for him. The Crown Prince then slowly rose and left the room of the ladies. He hesitated in his inner chambers and said to Chandaka: 36

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66.

"My mind is thirsty now. I want to drink from the spring of immortality. Put a cover on my horse and quickly bring it here! I want to reach the region of deathlessness. I am fully conscious and my mind has decided. It is firm and adorned with a solemn oath.

67.

"The ladies once were beautiful, but now they all show an ugly appearance. The doors were closed before, but now they have all opened of themselves. I observe that these auspicious signs are a snare for the highest meaning.

"

68. Chandaka pondered whether he should obey the Crown Prince's instructions. If he did not inform the king, the father, he would then be charged with a serious fault.

69. The gods increased their divine power and brought the horse, un observed. The swift, fine horse, [the Crown Prince's] usual mount, was equipped with gear inlaid with precious things. 70. [The horse had] long bright blue [plumes] and a long mane and tail, a curved back and short hair and ears, the belly of a deer, and the neck of a goose king. Its forehead was wide and its nose round, like a gourd. 71. [It had] the throat of a dragon. Its kneecaps and chest were square. It was endowed with the marks of a thoroughbred. The Crown Prince stroked the horse's neck and, patting it, he said:

72.

"The king, my father, has often mounted you, and, descending on his enemies, has swiftly overcome his foes. I now want to rely on you to cross the distant ford to immortality.

73.

"In battle one has numerous troops, and in the happiness of prosperity one has many companions. When a merchant seeks for precious things, those who happily follow him are numerous too.

74.

"But when one encounters suffering, a good friend is hard to find. When striving for the Law, one certainly has few friends. He who is supported by these two friends will obtain peace in the end. 75.

"I now want to go out to save suffering beings. If you now want what is good for you, and also to save the people, you should exert yourself and gallop away! Do not be tired!"

76. Having urged it on, he slowly mounted his horse. He took control of the reins and at once rode off into the morning. His human shape was floating like the sun's palace, and the horse floated like a white cloud. 37

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77. Controlled and without exertion, with bated breath it did not neigh. Four spirits came and held up its feet, in secret, silently, without a sound. The heavy gates and their firm bolts were opened by the celestial spirits themselves. 78. Their reverence for the father was unsurpassed, but their affection was deeper for no one than for the son. They and their external retinues were bound by love too. Leaving his feelings behind, but without leaving his memories, he swiftly went beyond the city walls. 79. With eyes like pure lotuses springing from the mud, he looked back at the palace of the king, his father, and spoke the words of his farewell, "If

I do not cross over birth, old age, and death, I will never have a reason to travel here!"

80. The multitude of all the gods, dragons, and spirits in the sky rejoiced and they said in praise,

"Splendid! Yes, these are true words!"

81. The gods and the host of dragons and spirits rejoiced at his acquisition of a mind that is difficult to acquire. Each guided him with the light of his power, assisting him with their brightness.

82. Man and horse both were keen-spirited and hurried on like a shooting star. Before it dawned in the east, they had advanced three yojanas. 38

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Chapter VI

Chandaka's Return

1. The night had passed in a moment and the light in the eyes of the beings had come up. He looked back and saw the dwelling of the seer Bhārgava among the trees of the forest. The forest and the rivers were utterly clear, and birds and animals were kind to people. 2. The Crown Prince was glad at heart when he saw this, and his physical suffering was naturally appeased. "This then is a lucky sign. I shall certainly obtain wonderful benefit!"

3. He further saw that the seer was someone he should worship, and, keeping his dignified demeanor, he dispelled any trace of pride. 4. He stepped down from his horse and patted it on the head. "You have

taken me across now.

" With friendly eyes he looked at Chandaka, as if bathing him with cool water.

5.

"My swift horse's speed is like the fast flight of a bird, but you have always been close behind the horse. I am moved by your profound reverence and diligence.

6.

"My other concerns may be countless, but, yes, I recognize your sincerity. Your heart is respectful and you appear is very diligent. These two, I now see them for the first time.

7.

"Some are utterly sincere, but their corporal strength is inadequate; or their strength is adequate but their heart is not sincere. You are endowed with both now.

8.

"You have rejected splendid worldly recompense. You have walked out and followed me. Who does not turn toward benefit! If there is no benefit, relatives separate. But you have followed me now for nothing. You did not seek for any recompense in the present world. 11a

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11b

9.

"Why would one raise a son? In order to continue the clan. The reason one pays respect to a father is because he has raised his son. All seek benefit, but you alone have traveled with me, unconcerned about benefit. 10.

"What is there to understand with more words! I shall now summarily tell you: Your service to me has ended. Mount the horse now and return! The place that I have wanted for a long time, I have now obtained it. "

11. [The prince] immediately took off his precious necklaces and gave them to Chandaka.

"I take these and present them to you, to soothe your grief. "

12. The light of the maṇi atop of his precious crown shone. He immediately took it off and placed it in his palm. It was like the sun lighting up Sumeru.

13.

"Chandaka, take this pearl and return to the king, my father! Do obeisance at the king's feet with this pearl in order to show my respect. State my request to the king for me: I wish that he would give up his feelings of love! 14.

"In order to do away with birth, old age, and death, I have entered the forest of asceticism, but I do not seek rebirth in heaven. It is not the case that I do not have a loving heart. Nor do I feel any dislike. I want only to give up grief.

15.

"Having accumulated love for a long time, one will certainly know separation. Because there is always separation I seek the cause of deliverance. When I am delivered I shall never be separated from my relatives. 16.

"I leave my family to put a stop to affection. He must not feel sorrow for me, his son! The five desires are the root of sorrow. One should feel sorrow for those who are attached to desire!

17.

"The purpose of the excellent kings, our ancestors, was firm and did not change. I have now inherited all their riches except for the Law, and I reject that which is not proper.

18.

"When someone's life has ended, his riches are all left to his son. Sons mostly covet mundane profit, but I am happy with the riches of the Law. 19.

"If one says that the strength of youth is not the right time to go out to study, know that the search for the Right Law is without any right time. It is not the case that there is a right time.

20.

"Impermanence does not know any fixed period. The enemy death is always in pursuit. Therefore I have decided that today is the right time to seek the Law.

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21.

"All such statements, pronounce them all for me! I do wish that you would free the king, my father, from any further love for me! 22.

"If you were to defame me because of my appearance, so that the king would give up his loving thoughts, do not be sparing of those words, and do not let the king's affection remain uninterrupted!" 23. When Chandaka had received his instructions, he was filled with sadness and his emotions were in turmoil. He held his palms together, knelt down, and replied to the Crown Prince:

24.

"If I make a full pronouncement as you have ordered, I am afraid I may increase his grief even more. His grief will become even deeper, just like an elephant sinking deeper into the mud.

25.

"When one's love decidedly has left, who among those who have a heart would not grieve? Even metal and stone break down. How much more so when one is sunk into grief!

26.

"You have grown up within your palace, O Prince. Your youth was happy and your person is soft. If you submit to a thorny grove, how could you bear the austerities!

27.

"When you initially ordered me to bring your horse, I was already uneasy in my mind. A celestial spirit forced me and ordered me to quickly adorn it.

28.

"What could I have had in mind when I let you, Crown Prince, decide to give up your inner palace! The people of Kapilavastu, the whole land, will grieve!

29.

"The king, your father, is already old. He holds his son dear and his love is deep. If you decide to give up your family, this is not as it should be. If in your wrong view you have no parents, then there is no further discussion. 30.

"Gautamī has nourished you. She has suckled you, leaving her body dried up. Her kindness is hard to forget. Do not be ungrateful! 31.

"The meritorious mother of your infant is of an excellent family and she has served you well. If one has obtained her excellence but abandons her, one is not an excellent person.

32.

"The excellent son of Yaśodharā will inherit the country and rule according to the Right Law. He is still young. You should not abandon him either. You have already disregarded the king, your father, and also your family and retinue.

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33.

"And do not abandon me! I do not wish to leave your worthy feet! My feelings are like boiling water on a fire. I cannot bear to return to our country alone.

34.

"If I would now abandon you in the wilds, Crown Prince, and return, I would be the same as Sumantra who abandoned Rāma. 35.

"If I now return to the palace alone, what shall I say to the king? When the whole palace reprimands me, with what words shall I answer then? 36.

"You told me, Crown Prince, that as a means I may defame your appearance. But how could I speak falsely about the qualities of a muni! 37.

"Because of deep shame my tongue would be unable to utter a word. Even if it could utter a word, who in the world would believe it? 38.

"If I were to say that the light of the moon is hot, some in the world would believe it. But there are none who would believe that their crown prince's acts do not constitute right behavior. 39.

"Your heart, Crown Prince, is tender. You have always been compassionate for all. Being deeply affectionate, yet abandoning us—this goes against your past thoughts. I wish that you would consider returning to the palace as a comfort to my foolish sincerity.

"

40. When the Crown Prince heard Chandaka's sad words and earnest admonitions, his mind was stable and increasingly firm. He further said: 41.

"You now have given rise to the suffering of separation because of me. You should give up this sadness and soothe your mind! 42.

"Each being has a different destination. The principle of separation is, of course, permanent. Even if it would not let me give up my family today, death will arrive and my body and spirit will be separated. How then would I be held back?

43.

"When my kind mother bore me, she loved me profoundly, constantly embracing her suffering. But when she had given birth to me, her life immediately ended. She could never raise her own son. Preservation and destruction each take a different road. Where would I seek her now? 44.

"On a prominent tree in the wilderness a flock of birds gathers to roost. They assemble at sunset and scatter at dawn. The worldly separates in the same way.

45.

"When floating clouds rise on a high mountain, they accumulate on the four sides in the sky. In a moment they are scattered again. The same principle applies to people.

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46.

"The worldly actually separates by itself. One meets for a while, entangled in love. One gathers and is scattered like a dream. One must not rely on one's own relatives.

47.

"For instance, a tree that comes to life in spring gradually grows branches and leaves. But in the frost of autumn they consequently fall down. They are physically the same but still they are separated. All the more so when people unite for a while! Why would relatives always stay together? 48.

"Do appease your grief! Comply with my instructions and return! Your purpose in returning may yet preserve me! Return, and I may still go back later! 49.

"When the people of Kapilavastu have heard that my mind is made up, you must pronounce my words to those who care for me and who hold me dear!

50.

"I will come back only after I have crossed the sea of suffering of birth and death. If my earnest wish is not fulfilled, my body will be extinguished in a mountain forest. "

51. When the white horse heard the Crown Prince say these true words, it knelt down and licked his feet. Breathing deeply, it was given to tears. With his webbed hand, its palm [bearing] a wheel, [the Crown Prince] patted the head of the white horse.

52.

"Do not feel any grief! I now apologize to you. The merits of your efforts, my fine horse, are now completed. The suffering of your woeful destination is long appeased, and a fine fruition appears now. "

53. Chandaka always followed him with his sword adorned with precious things. When the Crown Prince drew the sharp sword, it was shining bright, like a dragon.

54. His dark hair, contained in his precious crown—he shaved it off and placed it in the sky. It ascended into the freezing sky, floating like a soaring phoenix.

55. The celestial sons of the Trāyastriṃśa [Heaven] returned with the hair to their celestial palace. They had always wanted to serve him at his feet. All the more now that they had obtained the hair of his head! They wholeheartedly increased their worship, all the way till the end of the Right Law. 56. The Crown Prince then thought to himself,

"Even when all my ornaments are removed and I have only a garment of plain silk, I still do not have the deportment of someone who has gone forth.

"

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57. When he knew the Crown Prince's thoughts, a celestial son of the pure abodes then transformed himself into the image of a hunter. He held a bow and carried sharp arrows at his waist. With his body covered by a kāṣāya garment, he went before the Crown Prince.

58. The Crown Prince thought that this garment, a dyed pure robe, was 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 reverence 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 Chandaka'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 spirits 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 weeping, he went on his way back.

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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 wonder 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?15 Is he one of the two Aśvins?16 45

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10.

"Is he the sixth King Māra?17 Is he a brahmakāyikagod?18 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. Consequently 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 twolegged 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 worshiped 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 meaningfulness 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 suffering will be plentiful but the happiness little. 46

Chapter VII

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!" 47

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33. Thus [the Bodhisattva] gave an extensive explanation of what was right, and eventually came the sunset. He saw that some were making offerings 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 vegetation. 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. 13c

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.

"

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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, 19 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 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.

49

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Buddhacarita: In Praise of Buddha's Acts 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. 20

There is a great municalled Ārāḍa.

21

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 jñeyawater. 22

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.

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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?" 51

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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 deportment. 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 emaciated 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. 52

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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. 53

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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? 54

Chapter VIII

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 ducks24 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 55

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and have brought about separation from me, your wife, because of my despicable 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 abandoned 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 spirits,

"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 extensive 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 meritorious 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. 56

Chapter VIII

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 Daśaratha25 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: 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!" 57

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