T192 Buddhacarita In Praise of Buddha’s Acts

Chapter 9: The Search for the Crown Prince

Buddhacarita: In Praise of Buddha's Acts 82. The king was glad and immediately answered, "Yes, go quickly!

Like a large bird26 circling in the sky for his son, my anxious mind is just like that, holding my crown prince dear now. "

83. After the two men received [the king's] order, the minds of the king and his retinue were somewhat cooler. [The king] felt relieved and food and drink were circulated.

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1. As the king told his preceptor and his chief minister of his grief, they were moved. As if lashed to fine horses they rushed out like a swift current. They became fatigued but did not stop their efforts. They went straight to the forest of asceticism.

2. Giving up their customary five ceremonial ornaments27 and keeping their faculties well under control, they entered the pure dwelling of brahmans and respectfully did obeisance to the seers. The seers invited them to sit down, expounded the Law, and comforted them.

3. They then informed the seers: "We have some inquiries in mind. We are preceptor and minister to King Śuddhodana, extolled as pure and a famous descendant of Ikṣvāku. We dutifully instruct him in matters of canonical rules.

4.

"The king is like Śakra, lord of the gods, and his son is like Jayanta. 28

In order to cross over old age, illness, and death he has gone forth, and he may have come here. You should know, worthy ones, that we are here because of him!"

5. The [seers] replied,

"There was such a man, with long arms and the

characteristics of a great man. He chose some of our practices, which follow the law of birth and death. He has gone to Ārāḍa to seek excellent deliver-" ance.

6. After [the preceptor and minister] had obtained certainty [about the prince's whereabouts], they honored their king's urgent command, not daring to consider it tiresome. They asked the way and hurried there. 7. They saw that the Crown Prince was dwelling in a forest. He had completely given up his customary ceremonial ornaments. His actual body was still radiant, like the sun emerging from a black cloud. 8. The national preceptor, who serves celestial spirits, and the chief minister, who holds the Right Law, abandoned their usual dignified demeanor, dismounted, and advanced on foot.

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9. They were like the royal Vāmadeva and Vasiṣṭha the seer, 29 who went

to a mountain forest to see Prince Rāma. Each reverently did obeisance, complying with their actual duty, and made polite inquiries. 10. They were like Śukra and Āṅgirasa,

30 who waited upon Śakra, lord

of the gods, wholeheartedly and with great respect. 11. The prince was respectful to the royal preceptor and the chief minister too, just like Lord Śakra comforting Śukra and Āṅgirasa. 12. [The prince] then ordered the two men to sit before him, just like the twin stars of Punarvasu waiting upon the moon at its side. 13. The royal preceptor and the chief minister stated their request to the prince, just like Bṛhaspati addressing Jayanta. 31

14.

"The king, your father, holds his crown prince dear. A sharp dart has pierced his heart, as it were. He is in disarray and disordered, lying in the dirt. Night and day his sad thoughts increase, and his tears flow constantly, like rain.

15.

"He has given me his command. Please, listen attentively [to his words]! 'I know that your feelings of happiness with the Law are certain, without any doubt.

16.

"'But you have entered the forest refuge at a wrong time. A longing is burning in my heart. If you hold the Law dear, you should grieve for me. 17.

"'The feeling [of relief] for which I have traveled far, hoping to be at ease—lessen my sense of being far away from it! Do not let the waters of my grief make the banks of my heart crumble! 18.

"'It is like the calamities of a storm, of the sun, of fire and hail, for clouds, water, grass, and mountains. My grief means four ailments: it sways, dries up, burns, and destroys the heart.

19.

"'Return and live in the land! When the right time has come, you may still travel to the seers. If you do not care for your relatives and also reject your parents, how could this be called the compassion that covers all! 20.

"'The Law is not necessarily in a mountain forest. One may practice in seclusion while remaining part of the family too. Gaining insight and diligence in one's application, this is called going forth. 21.

"'Suppose one takes the tonsure, wears a dyed garment, and wanders in a mountain refuge, yet feels fear. How could such a person be called an anchorite?

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22.

"'I wish to completely embrace you. When I have let water rain down on your head, have crowned you with a celestial crown, and have placed a parasol over you, once I have observed you [thus] with my own eyes, only then might I leave the family!

23.

"'Druma, the Senajit kings, Anuja, Āṣāḍha, Vajra, Bāhu, Vaibhrāja, Antideva, Janaka of Videha, Nārāyaṇa, and Śālvadruma— 24.

"'Such kings all wore a celestial crown. They adorned themselves with necklaces, and they wore pearls and rings on their hands and feet. They enjoyed a multitude of ladies but did not disregard the cause of deliverance. 25.

"'You may return home now. May you fully develop two things: Cultivate the superior Law in your mind, and be a superior ruler of the land! 26.

"'As my tears fall, agree with me and let me pronounce such words! After you have heard this command, heed my instructions and return!' 27.

"The king, your father, is drowning in a sea of grief because of you, without any rescue, without any support, and without a way to console himself. You must be his boatmaster and ferry him to a safe place! 28.

"Upon hearing their father's command, Prince Bhīṣma and the two Rāmas32 respected his command. You should now also be like that! 29.

"The love with which your kind mother has brought you up, for your whole life your gratitude should be endless! Like a cow that has lost her calf, she cries out sadly and forgets to sleep or eat. 30.

"You should quickly return now to save her life! When a solitary bird is separated from the flock, it grieves. When a dragon-elephant wanders alone, it suffers. When someone who is reliant [upon another] has lost her protection, one should think about coming to the rescue! 31.

"Your only son is like a young orphan. No one knows how to express the suffering he experiences. Spare him from the grief of being left alone, like someone who is saved from a lunar eclipse. 32.

"The suffering of separation felt by the men and women in the whole country is burning. The smoke of their sighs rises to the sky. It fogs their wisdom and their eyes are obscured. I want only to see that the water that is you extinguishes this fire, and that their eyes see clearly. "

33. When the Bodhisattva heard the urgent instructions of the king, his father, and heard that he was utterly full of sorrow, he sat up, making right consideration, and courteously answered, as was fitting: 61

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34.

"I too know that the kind thoughts of the king, my father, are more than genuine, but I have disregarded his endless love because I fear birth, old age, illness, and death.

35.

"Who would not, knowing of the separation in the end, hold his parents in esteem? Yes, the living may hold on to one another, but death will come. No one can stay. Therefore, knowing what to esteem, I have long since taken leave and gone forth.

36.

"Hearing of the grief of the king, my father, a greater longing cuts through my heart. But we meet only for a while, just as in a dream, and we at once turn to impermanence.

37.

"You most certainly know that beings are by nature not the same. Grief does not necessarily come from a son or a relative. As for the reason why the suffering of separation is brought about, it arises in any case from delusion.

38.

"Suppose some people are walking along a road: they may meet halfway for a while, but in an instant they each separate. The principle of separation is actually natural.

39.

"One unites and becomes a relative for a while, but following the principle of causality, one naturally separates. Profoundly comprehending that relatives [only] pretend to be united, one should not give rise to grief! 40.

"Having disregarded one's beloved in this generation, one still wishes for relatives in another generation. But [even if one may have] relatives for a while, one is separated again. Nowhere is there no relative. One is constantly united [with one's relatives] and constantly parts [from them]. How would it do to grieve for every parting?

41.

"While dwelling in the womb, one gradually changes. With every separation one dies and is born again. There is death at any time. How could it be a wrong time for [taking refuge in] a mountain forest? 42.

"At any time one may experience the five desires, and the same applies to the time to seek for riches. Because one may die at any time, there is no 'right time' to seek the way to do away with death. 43.

"As you wish to make me your king, it is hard to disregard your kindness, but it is just like taking the wrong medicine when sick. Therefore I am not fit for that. High or low, foolishness dwells there, and while being careless one complies with love or hate.

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44.

"My whole life I would constantly be afraid, anxious that my body and spirit will grow tired. By complying with the crowd, my mind would disregard the Law. A wise one does not do that.

45.

"In a fine palace with the seven precious things a great fire is ablaze, and in the food of a hundred flavors [produced in] a celestial kitchen, there are various poisons. In a cool pond with lotuses there are many insects. 46.

"A high position is an abode of calamities. The wise do not dwell there. When the previous excellent kings of the past saw many transgressions while dwelling in the land, increasing hardship for beings, they felt disgust and went forth.

47.

"So, know that the contentment of practicing the Law is better than the suffering of royal rule! It would be better to dwell in a mountain forest and eat herbs like the birds and animals than to endure dwelling deep in a palace, sharing the pit with black venomous snakes. 48.

"If one gives up a royal position and the five desires and wanders in a mountain forest enduring suffering, this then is fitting. Happy with the Law, one gradually increases one's understanding.

49.

"If I now abandon the forest of solitude, return to my family, and experience the five desires, night and day the law of suffering will increase. This is not fitting.

50.

"A great man of a famous family finds happiness in the Law and goes forth. He forever turns his back on his famous family, establishing the determination of a great man. Abandoning his [fine] appearance and wearing the robe of the Law, he finds happiness in the Law and wanders in a mountain forest.

51.

"If I were now to abandon the robe of the Law, I would have to disregard the shame in my heart. Even a celestial king must not do this. How much less could I return to my excellent human family? 52.

"If one has vomited up greed, anger, and delusion, then returns and partakes of them, he is like someone who again eats his own vomit. How could he bear this suffering?

53.

"When someone's house is on fire, he does his best to get out. How would he be a clever person if he returned a moment later and reentered [the burning house]?

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54.

"When I saw the passing of birth, old age, and death, I was disgusted and went forth. If I were now to return and reenter that, my foolishness would be the same.

55.

"If one tries to develop deliverance while dwelling in a palace, one is not in the right place. Deliverance is produced by quietude. Kingship adds to hardship.

56.

"Quietude dispenses with royal majesty. Royal rule is separate from deliverance. Movement and tranquility are like water and fire. How could one have the two principles together?

57.

"I have decided to develop deliverance and I will not dwell in a royal position. If you say that one may dwell in a royal position and develop deliverance, this would be a wrong decision. Deliverance is certainly not like that! 58.

"After one has made such a wrong decision, one may have left [home] but he will return. I have now made my decision to break with the enticements of relatives. Having correctly applied myself to go forth, why would I return?" 59. The chief minister inwardly considered the resolute determination of the Crown Prince. He was very conscious that [the prince's] virtue would be in compliance and that his explanation made sense. He said to the Crown Prince,

"It is as you, Prince, have explained.

60.

"The search for the Law should be that way! But now is just not the right time. The king, your father, is aged and feeble. Affection for his son increases his grief.

61.

"Though you say 'I find happiness in deliverance,

' still you do what

is wrong. Even though you find happiness in going forth, it is without wisdom. You do not consider a very fine principle! While you do not see the cause, yet you seek for the fruition. You merely reject contemplating the present. 62.

"Some say there is a later world; on the other hand, some say there is not. As that existence is not yet decided on, why reject present happiness? 63.

"If there will be a later world, one will endure what will be obtained. If one says that a later world is nonexistent, its nonexistence means deliverance. 64.

"Some say that there is a later world but they do not explain a cause for deliverance. Just like earth that is firm, fire that is warm, water that is moist, and wind that moves, a later world is like that too. It is by nature thus. 64

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65.

"Some explain that pure and impure both arise through their specific natures. It would be a foolish explanation to say that one may strive for change. 66.

"When faculties proceed in their objects, their specific natures are in any case fixed. What is agreeable or disagreeable, their specific natures are fixed in the same way.

67.

"The suffering of old age, illness, and death—who would strive to make them such? Water can extinguish fire, and fire causes water to dry up. One specific nature causes the destruction of another, but when natures are harmonious they complete a being.

68.

"If one dwells in the womb, hands, feet, the limbs, and consciousness are naturally produced. Who has to do that [himself]? 69.

"Who causes a thorn to be sharp? It is naturally like that. And all the birds and animals do not wish themselves to be as they are. 70.

"Every birth in the heavens is caused by the god Īśvara, as well as by other creators. There is no one who is how he wishes by his own power. 71.

"If there is a cause for birth, that could also cause extinction. Why the need to strive and seek deliverance?

72.

"Some say that a self causes birth, and further that a self causes extinction, too. Some say there is no cause of birth and one is extinguished if one strives.

73.

"If one raises one's child and is not burdened by one's ancestors, if one studies the scriptures bequeathed by the seers and serves the gods with great sacrificial offerings, if one is not burdened by these three things, one is called delivered.

74.

"One may seek deliverance with these three, as transmitted in the past and present. If [one seeks deliverance] through any other effort, one toils in vain and without fruition.

75.

"If you want to seek deliverance, just develop superior application! The grief of the king, your father, will be appeased, and your path of deliverance will be immediate. 76.

"You have given up your family and wander in a mountain forest, but returning is still not wrong. In the past, King Ambarīṣa dwelled in the forest of asceticism for a long time. He had given up his crowd of followers and his retinue, but he returned home and resumed his royal position. 65

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77.

"Rāma, son of the king of the land, left the kingdom and dwelled in a mountain forest. When he heard that the customs of the land were being forsaken, he returned and maintained the right [generational] changes. 78.

"The king of the Śālvas was called Druma. Father and son wandered through mountain forests, but in the end both returned to their country. 79.

"The munis Vasiṣṭha and Antideva practiced pure conduct in a mountain forest, but after a long time they returned to their country. 80.

"The right ways of such previous excellent ones are very famous. They all returned to their royal territories and shone in the world like lamps. Therefore, it is not wrong to give up the mountain forest and to be converted to the right way.

"

81. When the Crown Prince had heard the chief minister's kind words and his exposition for his own good, he answered him with the constant truth, without any confusion, unhindered and dignified, with firm determination and tranquil words:

82.

"I am doubtful about existence or nonexistence. My double-mindedness is increased by suspicion. I will decidedly not accept your theory about existence and nonexistence. Purifying my knowledge and developing asceticism, I will certainly come to know for myself! 83.

"In the world, doubtful argumentation is spread and handed down. I am not at ease with your [explanation of the] true meaning of existence and nonexistence.

84.

"Someone who sees clearly distinguishes true from false. How could belief come from someone else? It is as if a person who was born blind takes a blind man as his guide. Where would he go to in the absolute darkness of the night?

85.

"Concerning the way of purity or of impurity, the world has its uncertainties. If one does not see the truth, one should practice a pure path. It is better to practice the austerities of a pure way than to enjoy the practice of what is impure.

86.

"Contemplating the theories received from someone else, not one is marked by certainty. When true words are accepted with an open mind, one is forever free from any wrong. A wise one does not pronounce erroneous words or false theories.

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87.

"You mention that Rāma and the others gave up their families and developed pure conduct, but in the end they returned to their countries and indulged in the five desires. This is lowly behavior and a wise one does not rely on that.

88.

"I will now briefly explain to you the essential meaning. The sun or moon may fall to the ground, and Sumeru and the Snowy Mountains may change, but I myself will never change and retreat to the wrong place! 89.

"Rather than returning to my country and entering the blaze of the five desires, if my goal is not accomplished it would be better to throw myself into a great fire.

"

90. Having revealed this important solemn oath, he slowly rose and took his leave. The sharpness of the Crown Prince's eloquence was as blazing as an abundance of sunlight.

91. There was no way the royal preceptor and the chief minister could be victorious in the discussion. Telling themselves that they had tried everything, they could only withdraw and return. 92. They felt deep reverence for the Crown Prince and did not dare bring any stronger pressure on him, but out of respect for the king's command they did not dare return quickly and paused halfway. As they walked along the way, they went slowly while looking back.

93. They chose a clever person, a careful and ingenious man, to conceal himself and secretly observe [the prince]. Only then did they give up and go back.

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Fascicle Three

Chapter X

King Bimbisāra Goes

to the Crown Prince

1. When the Crown Prince had taken leave from the royal preceptor and the righteous chief minister, he braved the current and crossed the Ganges River, then followed the road to Vulture Peak.

2. Its base hidden among the five mountains, it was magnificent, standing alone among the peaks. Its trees had luxuriant flowers and fruits, and rivers and springs separated warm from cool. [The Crown Prince] entered the city of the five mountains as quietly as if it were beyond the heavens. 3. When the people of the land saw that the virtues in the Crown Prince's appearance were profound and bright, that the figure of the youth was bright, with an unequaled manly appearance, they all thought it was wonderful, as if they were seeing Īśvara's banner.

4. Those who passed him stopped, and those who were behind all quickly rushed on. Those who were advancing in front all turned back and watched him, tirelessly and with wide-open eyes.

5. As they saw the primary and secondary marks of his four limbs, their eyes did not move. They reverently came to welcome him. They did obeisance with palms held together and made polite inquiries.

6. They were all very joyful and made worship as fitting. They looked up to his worthy and excellent countenance, and they looked down in shame at their own different appearances.

7. They adjusted their former impetuous deportment and increased their respect in silence. They wished to undo their dislikes and their kind feelings suddenly increased.

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8. Men and women all at once withdrew from their public or private occupations. Full of respect for [the Crown Prince's] appearance, they honored his qualities and completely forgot to return [to their activities] as they watched.

9. The mark of the white tuft of hair between his eyebrows, his long and wide blue eyes, the golden radiance of his whole person, his pure, webbed hands. Even though he had the appearance of someone who had gone forth, he had the marks associated with a noble king.

10. The men and women of the city of Rājagṛha, both young and old, all felt ill at ease.

"Even this person has gone forth! What common joy could there be for us?"

11. At that moment King Bimbisāra sat high on an observation pavilion. He saw that the people were agitated, not behaving as usual. 12. He summoned someone from outside and asked him details about the reason [for the disturbance]. [The man] respectfully knelt below the king's pavilion and fully informed him of what he had seen and heard: 13.

"It has been made known in the past that the Śākya clan has a wonderful and excellent son. His divine wisdom surpasses the worldly external, and as a king he would lead in the eight directions. He has gone forth and is here now. Everyone is welcoming him.

"

14. When the king heard this, he was pleasantly surprised in his heart. His demeanor was unchanged but his spirit was already racing. He ordered a messenger to go quickly and secretly observe the propriety of [the Crown Prince's] destination. After [the messenger] had received his instructions, he secretly followed [the Crown Prince], observing his behavior. 15. [The Bodhisattva's] gaze was tranquil and he looked straight ahead. Walking with dignity, he showed his true deportment. When he entered a neighborhood on his almsround, he was first among the beggars. 16. He controlled his appearance, his mind unconfused. Whatever the conditions around him, he was not ill at ease. He accepted what he received, whether fine or coarse. With his bowl in his hands he turned to a secluded grove. After his meal he rinsed his mouth in a clear stream. Enjoying the tranquility, he felt at ease on Mount Pāṇḍava.

17. Green groves lined the high cliffs and red flowers grew among them. Birds, peacocks and other kinds, flew about, crying in confusion. 70

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

33 When the [king's] messenger

saw that [the Crown Prince] was staying [in the grove], he gave a full report in due order.

19. When the king heard [the messenger's report], his mind quickly became respectful. He immediately had his carriage adorned and went on his way. With his celestial crown, his girdle with pendants, and his ornamented garments, he walked like a lion king.

20. He selected several elders, tranquil and careful gentlemen, and led a large crowd. Like a rising cloud, they ascended Mount Pāṇḍava. 21. He saw the dignified demeanor of the Bodhisattva, who had quieted his sense faculties. He was sitting upright in his hut on a cliff, just like the moon in the blue sky. His fine beauty was pure and majestic, like a transformed body of the Law.

22. Respectful thoughts reverently arose [in the king's mind] and he gradually drew near with reverential steps, just like Śakra, ruler of the gods, who went to Maheśvara.

23. With controlled appearance and dignified manners, he respectfully asked [of the Crown Prince] if he was well. The Bodhisattva moved with care and repaid him the courtesy.

24. When the king had completed his polite questions, he then sat down on a clean rock. He gazed and stared at [the Bodhisattva's] divine deportment. His countenance was serene and his feelings were mixed with joy. 25.

"I have humbly heard that you have inherited the abundant qualities of your famous family. My feelings of esteem have been accumulating for a long time, but now I want to settle some doubts. 26.

"While Āditya is your original ancestor, your position has been high for ten thousand generations, so that their qualities have continually been bequeathed, widely collected in the present. You are wise and able, but you are yet youthful. Why have you gone forth?

27.

"As a noble prince who surpasses the worldly, you beg for alms and do not abide in splendor. Your fine person should be perfumed. Why do you wear the kāṣāya? Your hand should control the land, but [instead] you receive despicable food with it.

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28.

"If you will not succeed the king, your father, and receive his land, I will now divide my country in half. It is my earnest hope that I may somehow entertain your interest.

29.

"As you avoid compelling likes or dislikes, with the passing of time one will comply with what should be followed. Show consideration to my sincere words! When one's wish is obtained, one is a good neighbor. 30.

"You may rely on your famous and excellent family, and ability and virtue may be combined in your demeanor. If you would not wish to subdue your noble character, or if you yield and accept the goodness of others, I shall provide you with valiant men, weapons, and resources for a military. 31.

"Widely winning over others by one's own strength, who in the world would not promote this? When a bright person knows the right time and makes his choice, his duty, his riches, and his five desires are increased. 32.

"If one does not obtain these three gains, one will always toil in vain. One may respect duty and reject riches and beauty, but riches are for people in the whole world.

33.

"If one is wealthy and has given up duty and desire, one will preserve one's wealth. But if one is poor and forgetful of one's duty, who could find joy in the five desires?

34.

"Therefore, if the three things go together, virtue spreads and the path is propagated. When one is endowed with duty, riches, and the five desires, one is called a great man in the world. Do not let your person bearing the marks of perfection be without any merit, toiling in vain! 35.

"The wheel-turning king Māndhātṛ ruled over the four worlds and Lord Śakra shared half his throne with him, but his power could not rule over heaven. Your straight, long arms are quite sufficient to seize the regions of humans and gods now.

36.

"Not relying on my royal power, I wish to compel you to stay with us! I see that you have abandoned any fondness for your appearance, and that you wear the garment of someone who has gone forth. 37.

"I have respect for your virtue, but I grieve and feel for you as a man. You now go begging for alms. I wish you would accept the land! 38.

"In youth one may experience the five desires, and in middle age one may indulge in riches to enjoy. When one's faculties have matured in old age, that is the time to comply with the Law. 72

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39.

"One may hold on to the riches of the Law in one's youth, but one will certainly be destroyed by desire. When older, one's vigor is lessened and one may be courteous and seek silence. When one is in old age and ashamed of one's desire for riches, and practices the Law, one is honored by the whole world.

40.

"In youth one's mind is fickle and rushes to the objects of the five desires. One is bound by the plight of one's associates, and in the exchange of feelings one's affection for others is deep.

41.

"As one grows old one has fewer sentimental attachments, and one is honored by those who comply with the Law. The five desires have all withdrawn and one increases one's thoughts of happiness with the Law. 42.

"Respect the law of the ruler, and serve the celestial spirits in a great gathering! You will ride upon a celestial dragon and ascend to heaven, experiencing happiness! 43.

"The previous excellent noble kings adorned themselves with precious necklaces. They arranged for great gatherings, offering sacrifices. In the end they took refuge and experienced the good fortune of heaven. "

44. Such was the explanation of King Bimbisāra using all kinds of means, but the determination of the Crown Prince remained firm, as immovable as Sumeru.

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Chapter 11: The Reply to King Bimbisāra

Chapter XI

The Reply to King Bimbisāra

1. After King Bimbisāra had urged [the prince] in a courteous and comforting way, the Crown Prince respectfully expressed his appreciation, deeply moved by the words addressed to him.

2.

"You have worldly propriety! Your exposition is not baseless. As a descendant of the famous Haryaṅka family, you are a virtuous friend. With righteousness in your heart and false thoughts completely ended, you have spoken thus, as is your duty.

3.

"The common [people] in the world cannot dwell in kindness and righteousness. Having few qualities, they approach the facts with foolishness. How would they comprehend anything famous and excellent! 4.

"But carrying on your excellent ancestral tradition, you revere propriety and practice respectful deference. In the middle of hardship you can bring rescue for all, without abandoning anyone. This is the characteristic of a true virtuous friend in the world!

5.

"When the riches of a good friend bring relief for all, that person is called a secure treasure. When one is parsimonious and hoards one's own profits, they will certainly quickly disappear!

6.

"The riches of the land are an impermanent treasure. Generosity is a meritorious action. If one is also generous toward one's virtuous friends, one will not have any regrets later, even after they have been scattered. 7.

"Because I know that you are generous in your heart, I will not argue against you. I shall tell you now with all my heart what I have seen. 8.

"I am afraid of birth, old age, illness, and death, and I wish to seek true deliverance. I have given up my relatives and left my loved ones. Why would I return to indulging in the five desires?

9.

"I am not afraid of venomous snakes, freezing hail, or fierce fires, yet I am afraid of the objects of the five desires. As they proceed, they weary my mind.

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10.

"The thieves of impermanence, the five desires, steal one's finest precious things. They are deceitful, fake and unreal, just like apparitions. They make a man deluded when he considers them even for a while. All the more so when one constantly dwells in them!

11.

"The five desires are a considerable hindrance, always impeding the Law of tranquility. When even celestial happiness is impossible, how much more so when one dwells in human desires?

12.

"The five desires bring about a thirst that will never know a moment of satisfaction, just like a fierce fire in the wind. One may throw on firewood but it will not be enough!

13.

"Of all meaningless things in the world, none surpasses the objects of the five desires. Because beings are foolish and covetous, they are attached to them and do not realize it. A wise one is afraid of the five desires and does not fall into their meaninglessness.

14.

"Even if one would rule [everywhere] within the four seas, one would still strive for more beyond them. Desire is like the great ocean. It never has a moment of satiety.

15.

"As for the wheel-turning king Māndhātṛ, the wide heavens rained gold and he ruled the four worlds, but he further strove for Trāyastriṃśa Heaven, sharing Lord Śakra's throne. His intentions caused his life to end. 16.

"Nahuṣa practiced asceticism and ruled over the thirty-three gods. Indulging in his desire, his mind became haughty and [he had] seers draw his chariot. Because of this negligent behavior, he immediately fell among the serpents.

17.

"The wheel-turning king Aiḷa34 went out to Trāyastriṃśa Heaven. He chose a celestial maiden as his queen and he demanded gold from the seers. The anger of the seers was like a curse. His country was destroyed and his life ended.

18.

"Bali35 and the great Lord Śakra, the great Lord Śakra and Nahuṣa, from Nahuṣa back to Lord Śakra—how could a celestial ruler know permanence? His land is not firm, even though great power may dwell there. 19.

"Wearing a garment of herbs, eating fruit, and drinking from a stream; having long hair, as if hanging down to the ground; remaining silent, without any aspiration.

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20.

"Practicing asceticism in this way, one may be destroyed by desire in the end. Know that the objects of the five desires are the enemies of one who is practicing the path!

21.

"The very powerful king with a thousand arms36was valiant and hard to confront, but he was killed by the seer Rāma, also because of his desire. 22.

"How much less would I, from a kṣatriya lineage, not be led by desire! Desire for tasteless objects and a lasting increase in posterity are detested by the wise. Who would partake of the poison of desire? 23.

"Through all kinds of suffering one seeks benefit, all caused by covetousness. If one is without desire, hardship does not arise. A wise one sees that suffering is wrong while dispelling desire. 24.

"The world may think it is good, but in any case it is a bad way. That which is coveted by beings brings every reason for negligence, and the negligent hurt themselves. When dead, they will fall into a woeful destination. 25.

"[The objects of desire] are obtained by diligent effort and guarded with effort. Without diligence they are naturally lost, but it is not the case that through effort one can detain them. They are like borrowed objects, and a wise one is not attached to them.

26.

"When desire is sought for through hardship, once obtained it increases attachment. When scattered by impermanence, it increases suffering more and more. Holding its torch, one may yet burn oneself. A wise one is unattached.

27.

"A foolish and mean person burns his mind with the poison of stinginess. Throughout his whole life he experiences lasting suffering and never obtains happiness. Covetousness and hatred are like the poison of a snake. Why would a wise one approach them?

28.

"In hardship one may chew on a dry bone, but it has no flavor and one is not nourished. One wears out one's teeth in vain. A wise one does not try to taste it.

29.

"Kings and robbers are different, like water and fire, but evil sons equally share in the riches, which are like a putrid piece of meat fought over by a gathering flock of birds. The same applies when coveting riches. A wise one does not feel joy for that.

30.

"A place where riches are accumulated often raises enmity. Night and day one guards it, as if in fear of a great enemy. 77

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31.

"An execution underneath a banner in the eastern marketplace, 37

one detests this. The long banners of covetousness, hatred, and delusion— a wise one always keeps away from them.

32.

"When entering a mountain forest, rivers, or seas, one has little ease and is often destroyed. If, for instance, one wants to pick the fruit of the highest branch of a tree, most often one will fall to one's death. The same applies in case of the object of desire. One may see it, but it is hard to grasp. 33.

"One may earnestly apply oneself to the search for riches, but they are hard to accumulate and easy to scatter, as if obtained in a dream. Why would a wise one protect them?

34.

"If one deceivingly covers over a fiery pit, he who steps on it will certainly be burned to death. The same applies to the fire of desire. A wise one does not wander there.

35.

"In the cases of the Kauravas, the Vṛṣṇis, the Andhakas, the Mekhalas, and the Daṇḍakas,

38 the appearance of their desire was just like the knives and [cutting] block of the butcher. A wise one does not behave like that. 36.

"If one ties up oneself and throws oneself into water or fire, or if one throws oneself from a high cliff to seek celestial happiness, one suffers in vain and does not obtain any benefit.

37.

"The asura brothers Sunda and Upasunda lived together and held each other dear, but they destroyed each other because of their desire. They perished and their names were both destroyed, all because of desire. 38.

"Desire causes one to steal, and one suffers when lashed by the whip and the stick. Desire brings low expectations, and for a long time body and spirit are wearied.

39.

"Deer die while coveting songs, birds on the wing follow their covetousness for beauty, and fishes in the deep covet bait. They all suffer from their desire.

40.

"When one observes the provisions one depends on, they are not sovereign ways. With food one cures the ailment of hunger, and one drinks water to do away with thirst.

41.

"Covered in clothes, one withstands the cold wind. One remedies sleepiness by lying down. Because it is tiresome to walk, one wishes for a conveyance. Tired of standing up, one wishes for bedding and a seat. One bathes to do away with impurity. This is all to put a stop to suffering. 78

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42.

"Therefore, one should know that the five desires are not sovereign. For example, if someone falls ill with fever, he asks for a cooling medicine. 43.

"When he wants to stop suffering, a fool thinks he is a sovereign, yet the provisions he depends on certainly will not stop his suffering. They still may let the way of suffering increase. Therefore, these are no sovereign ways. 44.

"Warm clothes are no constant happiness. As the season passes, they may yet bring suffering. Moonlight is cool in summer, but in winter it increases the suffering of the cold.

45.

"Up to the eight worldly factors,

39none are characterized by certainty.

The painful and pleasant characteristics are not certain. Slavery and kingship, why would they be separate?

46.

"His instructions are accepted by all, and one considers a king to be someone superior, but giving instructions means suffering, as when one bears the heavy burden of responsibility. He must always gauge the weight of the world. All suffering is concentrated in him. 47.

"As a king one has many enemies. Even those dear to him may become a calamity. Without any dear ones, he stands alone. What joy is there in this?

48.

"Even if he rules the four worlds, what he enjoys is in any case not more than one part. He may manage to help in ten thousand matters, but how would great suffering benefit him?

49.

"It is better to stop wanting. Appeasement means great contentment. Dwelling in kingship, the five desires may mean happiness; but when not ruling, solitude means joy. As joy and happiness are of the same kind, what is the use of having a royal position?

50.

"Do not make any effort to lead me into the five desires! What I in fact wish for is a cool and open road. If you want to bring me any benefit, help me accomplish my aspiration!

51.

"I am not afraid of an enemy, and I do not seek the happiness of rebirth in heaven. My heart does not cherish common profit, and I have given up a celestial crown. Therefore I must go against your feelings. I cannot follow your proposal.

52.

"If one has avoided the mouth of a venomous snake, why would one go back and take hold of it? If one holds a torch and burns oneself, how could one not quickly drop it?

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53.

"When someone who has eyes envies a blind person, when one is set free but wishes to be bound again, when a rich person wishes to be poor, and when a wise one indulges in foolishness—when there are people like this in the world, then I will find happiness in my country. 54.

"If one wants to cross birth, old age, and death; restrains oneself and goes begging for alms; has little desire and keeps one's seclusion; and if one avoids a woeful destination in the later world, one is content in two worlds. Do not grieve for me now!

55.

"Grieve for him who is king! His thoughts are constantly craving in vain. He does not obtain contentment in the present world, and in the later world he will experience a painful retribution. 56.

"You have attended to me with your generous feelings, with the propriety and righteousness of the great men of your family, and you would like me to share in your worldly pleasures. I should recompense your virtue yet. I urge you to share in my benefits.

57.

"If one indulges in the three happinesses,

40 he is called a man of the

world. This is not yet meaningful, because one is constantly seeking without any satisfaction. If one is free from birth, old age, and death, then one may be called a great man.

58.

"You have said that one is unsettled when young, and that one may go forth when old. But I see that the strength of someone of advanced age is weak, unfit for anything. It is better that one's decision is made when one's determination is fierce, when one is healthy. 59.

"The thief of death follows one with a sword in his hand, constantly looking for his opportunity. Why would he allow one to reach old age to fulfill one's determination and go forth?

60.

"Impermanence is a hunter. Old age is his bow and illnesses are his sharp arrows. He is constantly on the lookout for deer—living beings in the wilderness of birth and death. Getting his opportunity, he puts a stop to their lives. Who would be allowed to live out his lifetime? 61.

"In a person's behavior concerning the matter of birth or extinction, young, old, or middle-aged, all should diligently apply themselves! 62.

"One holds a large gathering when one offers sacrifices. This is all because of foolishness. One should respect the Right Law and oppose any 80

Chapter XI

killing to offer sacrifices to heaven! When one seeks good fortune by injuring the living, he is an unkind person.

63.

"Even if the fruition were permanent when one injures the living, still one should not kill! How much less when one injures the living and offers sacrifices seeking for an impermanent [fruition]? 64.

"Even if one practices meditation and quietude without any morality, learning, or wisdom, one should not comply with the world and arrange for a large gathering to offer sacrifices!

65.

"Even if he might obtain happiness in the present by killing the living, a wise one should not kill! How much less would he seek good fortune in a later world by killing beings?

66.

"I do not find happiness in any conditioned fruition of the three realms.

41 The fluidity of the destinations [of sentient existence] is just like grass tossed about by wind and water.

67.

"So I have come far to seek true deliverance. I have heard of one called Ārāḍa, who explains the path of deliverance well. 68.

"I shall now go to him, to the place of the muni,the great seer. May your suffering be allayed by my sincere words! I apologize to you now. 69.

"I wish that your country be safe. Protect it well, just like Lord Śakra! May the light of your wisdom shine in the world, like abundant sunlight! 70.

"Excellent ruler of the great earth, protect your life with an upright mind! May the right changes protect your son, ruling the world according to the Law!

71.

"Ice and snow take fire to be the enemy. Because of fire, the banner of smoke arises. The banner of smoke becomes a floating cloud, and the floating cloud brings heavy rain. There are birds in the sky that drink from the rain,

42 but it has not rained for them.

72.

"If you make your abode having killed your serious enemies, the serious enemies in your residence are done away with. But if there is someone who kills your serious enemy, you should hide him now so that he may go free, as if it had not rained on him when he took a drink. "

73. The king then held his palms together [respectfully]. He respected [the Bodhisattva's] virtue and was joyful in his heart. "I wish that your result

may quickly be accomplished, just as you want. But once you have accomplished a result, you should quickly return and accept me!" 81

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Buddhacarita: In Praise of Buddha's Acts

74. The Bodhisattva made the promise in his heart: "I agree to comply with your wish!" He took leave and followed his way. He went to Ārāḍa. 75. The king and his retinue held their palms together [respectfully] and saw him off. They all thought it was amazing, and returned to the city of Rājagṛha.

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Visits to Ārāḍa and Udraka

1. When the moonlight descendant of Ikṣvāku arrived in that quiet grove, he respectfully went to the muni,the great seer Ārāḍa. 2. When the adept son of the Kālāma family saw the Bodhisattva coming from afar, he praised him from the distance in a loud voice. He comforted him and said,

"Welcome!"

3. Holding their palms together, they exchanged reverences and asked after one another's well-being. After they had made mutual inquiries about their troubles, they sat down in a dignified way. 4. When the brahman saw the Crown Prince, his appearance and his careful deportment, washing [his feet] he bowed down to his virtue, as if he were thirstily drinking the nectar of immortality. 5. He raised his hand and said to the Crown Prince, "I have known that

you have gone forth for a long time. You have broken with the bonds of your beloved ones, like an elephant who has shaken off his hobbles. Your profound knowledge, your insight, and your wisdom are bright, capable of avoiding this poisonous fruition.

6.

"The bright excellent kings of the past gave up their thrones and handed them over to their sons, just as someone wearing a garland discards it when it is withered. It is still better not to desire the position of a noble king when you are in your prime.

7.

"I see that your determination is very firm. You are fit to be a receptacle of the Right Law. You will board the ship of knowledge and cross the sea of birth and death!

8.

"When a common person is enticed to come and study, I only teach him after I have investigated his ability. I now know your firm and resolute determination. Just study as you wish! I will never conceal anything from you!" 9. When the Crown Prince heard these instructions, he was glad and responded,

"You may instruct me well with an impartial mind, without any love or hate! Just accept me with an open mind, and my wish will be fulfilled! 83

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Buddhacarita: In Praise of Buddha's Acts 10.

"When one obtains a torchlight while walking at night, when someone who has lost his direction receives guidance, or when one obtains a light boat when crossing the sea, the same applies to me now. 11.

"I have now received your merciful permission, and I dare ask you about my inner doubts. The calamities of birth, old age, illness, and death— how can one avoid them?"

12. When Ārāḍa had heard the Crown Prince's question, he briefly gave his explanation, using scriptural texts: 13.

"You are an ingenious gentleman, the highest among the intelligent. Now, listen to my explanation of birth and death, the meaning of origination and extinction!

14.

"Nature, change, birth, old age, and death—these five are [the constituents of] sentient beings. Nature is a pure [state]; and, as for change, faculties and objects secondary to the five great elements, to self, to intellection, and to seeing are called change. 43

15.

"Matter, sound, smell, taste, and the tactile—these are called objective elements. Hands, feet, speech, and the two paths [of excretory functions]— these are called the five faculties of action. 16.

"Eye, ear, nose, tongue, and body—these are called faculties of intellection. For the faculty of mind the two meanings are combined: both action and that called intellection. Nature and change are a cause, and the knower of the cause44 is the self.

17.

"The seer Kapila and his retinue of disciples studied the important meaning of this self and obtained deliverance. That Kapila is Prajāpati45 now. 18.

"That which knows birth, old age, and death is called the seen. 46The

opposite of the above is called the unseen. 19.

"Foolishness, action, and desire are said to turn the wheel [of existence]. If one dwells in these three, one is not free from [existence as a] sentient being.

20.

"Non-confidence, self, doubt, random, non-distinction, absence of means, profound attachment to objective elements, being bound to what is mine.

47

21.

"Non-confidence proceeds when turning things upside down. One both acts and understands differently. 'I explain and I know. I come and go, and I stay.

' Such counting on a self is called the process of the activity of a self. 84

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22.

"Being doubtful about the nature of things, and not obtaining the truth about right or wrong—such uncertainty is called doubt. 23.

"If one says that the right way is the self, and that [the self] is nothing but mind, saying that it is intellection and action, and if one says that fate is further called the self,

24.

"such non-distinction is called random. Not understanding foolish or clever, nature and change, is called non-distinction. 25.

"One may do homage and recite the scriptures, kill living beings and sacrifice them to heaven, consider water and fire as purifications, and have the notion that these things mean deliverance—such views are called absence of means.

26.

"When mind, speech, intellection, and action are attached to foolishness, and also to the objective elements, this is called attachment. 27.

"'Everything is mine.

' This is called grasping. Such eight kinds of delusion engulf one in birth and death. 28.

"The fools in every world are in the grasp of five nodes: darkness, delusion, great delusion, anger, and fear. 48

29.

"Laziness is called darkness. Birth and death are called delusion. Desire is called great delusion, because even a great person may be misled by it. Resentment is called anger. Mental distress is called fear. 30.

"The foolish common person is attached to the five desires, the basis of the great suffering of birth and death. As the wheel turns, he is reborn in five destinations.

31.

"He keeps turning in rebirth, [thinking]: 'I have seen and heard, and I know that I am caused.

' Because of this counting on a self, he follows the flow of birth and death.

32.

"This cause is not his nature, and the result is not the possession of his nature either. He namely considers correctly when four factors direct him toward deliverance: the clever and the foolish, the seen, and the unseen. 33.

"If he knows these four factors, he can be free from birth, old age, and death. When birth, old age, and death have ended, he has reached a place without end.

34.

"All brahmans in the world practice their pure conduct relying on the meaningfulness of this, and they have widely explained it to the people. "

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35. When the Crown Prince heard this explanation, he further asked "What are the means of application, and what place does one finally Ārāḍa,

reach?

36.

"What pure conduct should one practice, and further, for how long? Why would one practice pure conduct, and what place will one reach in this way? Do fully explain such important things to me!" 37.

"Ārāḍa then gave an explanation according to his scriptural texts. With his wisdom and means he briefly made further distinctions for [the Crown Prince].

38.

"First, one leaves the common and goes forth, relying on alms. Extensively concentrated on dignified demeanor, he keeps his right morality. 39.

"He has little desire and knows satisfaction with whatever he obtains, fine or coarse. Happy to be alone, he practices residing in solitude and diligently studies the scriptural texts. 40.

"He sees desire as fearful and renunciation as purification. Controlling the dwellings of his faculties, he puts his mind at ease in quietude. 41.

"He renounces desire, evil, and the unwholesome, the afflictions of the realm of desire. Having renounced, he brings forth joy and happiness, and he obtains the first trance,

49 with adjusted and discursive thinking.

42.

"After he has obtained the happiness of the first trance, and also adjusted and discursive thinking, he brings forth the notion that this is wonderful, and in his foolishness his mind is attached to happiness. When he relies on the happiness of renunciation and his life ends, he is reborn in the Brahma Heaven.

43.

"The wise one is fully conscious that he has expediently produced adjusted and discursive thinking. He strenuously seeks to advance to what is associated with the second trance. When he is attached to the flavor of that joy and happiness, he obtains rebirth in the Ābhāsvara Heaven. 44.

"Expediently renouncing joy and happiness, he further develops the third trance. If he is content and does not seek for excellence, he is reborn in the Śubhakṛtsna Heaven.

45.

"If he gives up that happiness of mind, he reaches the fourth trance. When both suffering and happiness are stopped, he may give rise to the notion that he is delivered.

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46.

"With the retribution of the fourth trance he is reborn in the Bṛhatphala Heaven. Because one has a long life, it is called 'with extensive fruition. '50

47.

"Emerging from that trance, he sees the possession of a body as wrong. While advancing, he develops wisdom and becomes weary of the fourth trance. He decides to advance in his search, and expediently does away with his desire for matter.

48.

"He begins with [contemplating] the cavities of his own body and gradually develops an understanding of emptiness. 51 In the end he completely

accomplishes the contemplation of solid parts as space. 49.

"He cuts short the objective element of his contemplation of space and advances to the contemplation of unlimited consciousness. Skilled in inner quietude, he is free from 'I' and 'mine. ' The observation of nothingness

is the sphere of nothingness.

50.

"Just as the stalk and sheath of muñja [grass]52 are separated, and just as a wild bird leaves its cage, his deliverance is like that, free from an objective element.

51.

"He is a superior brahman, free from his physical appearance, permanently and without end. The wise one must know that this is true deliverance! 52.

"The means you have asked about and the deliverance you seek— these are as I have just explained. If you firmly believe it, you must apply yourself!

53.

"The seers Jaigīṣavya and Janaka, Vṛddha Parāśara, 53 and the others

who have sought the path have all obtained true deliverance following this path.

"

54. When the Crown Prince had heard this explanation, he pondered over its purport. Motivated by his previous causality, he again asked: 55.

"I have listened to your excellent wisdom, to the subtle and very fine meaning, but if it does not reject the knower of the cause, it is not the final path.

56.

"The knower of the cause, of nature and change, may be said to be delivered, but your contemplation of a self has a way of coming into existence, and it also has a way of being a seed. 57.

"You may think that when the self is purified, it is truly delivered. But if it meets with a combination of causes and conditions, it will return to its bonds.

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58.

"For example, when the proper season, soil, water, fire, and wind for the seed are separated, its reasons for growth are separated. But when it meets with the [appropriate] conditions, the seed will grow again. 59.

"They may be called freed when ignorance, the cause of action, and desire are rejected, but beings who maintain a self do not have final deliverance. 60.

"One may reject these three54 everywhere and further obtain three superiorities, but because the self always exists, it subtly follows. 61.

"Because a subtle fault follows, the mind does not apply itself. Life becomes long-lasting, yet you think that one is truly delivered. 62.

"You may say that one is free from any [thought of] 'mine, ' but if

one were free, then even that would not exist. As you are not free from any enumeration,

55 how would one be free from any attribute?56 So, know that one is not delivered when one has an attribute!

63.

"The meanings of a possessor of an attribute57 and of attribute may be different, but they are essentially one. If one says that the one is separate from the other, one will never have the right sphere! If color and heat are separate from fire, distinct fire cannot be obtained. 64.

"For example, before a body there is no possessor of the body. In the same way, before an attribute there is no possessor of an attribute either. So, one may have been delivered at first but then one is bound to a body. 65.

"Furthermore, when the knower of the cause is without body, he is either knowing or unknowing. If one says he is knowing, he must have something to know; and if there is something to be known, he is not delivered. 66.

"If one says he is unknowing, then a self is useless! If one is free from a self but is still knowing, the self then is the same as a log or a rock. 67.

"Being in possession of the knowledge of fine and coarse, one may turn one's back on the coarse and respect the subtle. But if one is capable of giving up everything, what may be caused is finished. "

68. Ārāḍa's explanation could not please [the Bodhisattva's] mind. He knew that he was no all-knower and that he should practice and further seek for excellence. He went to the seer Udraka, but he too relied on an existing self. 69. Although he observed a subtle object, he saw that it was beyond perception and non-perception. 58 Dwelling in the absence of perception and

non-perception, he still did not have the road to escape. 88

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70.

"As beings reach that, they will certainly fall back again!" Because the Bodhisattva was seeking to escape, he also rejected the seer Udraka. 71. He searched further for an excellent fine path and ascended Gaja Mountain59 to the forest of asceticism called Nagarī, where five bhikṣus dwelled.

72. He saw that the five bhikṣus were well in control of their sense faculties. They dwelled in that forest of asceticism, keeping the precepts and practicing austerities.

73. The bank of the Nairañjanā River was quiet and very pleasant. In that very place the Bodhisattva immediately pondered in tranquility. 74. When the five bhikṣus knew that [the Bodhisattva] was seeking deliverance with a fine mind, they wholeheartedly came to worship him, as if paying respect to the god Īśvara. 75. They humbly treated him as their teacher and never left his side, whether going or staying, just as the faculties of a practitioner proceed following the mind. 76. In his diligent application the Bodhisattva had to cross old age, illness, and death. He wholeheartedly practiced asceticism and, restraining himself, he forgot to eat.

77. Purifying his mind, he observed a fast that any practitioner would find unbearable. He meditated in silence for a full six years. 78. He ate one sesame seed and one grain of rice a day, and his body became utterly emaciated. In his search to cross birth and death, his grave delusion became even more serious.

79.

"The path will be accomplished through understanding. Not eating will not be the cause!" Although his four limbs were weak, his wise mind became increasingly clear.

80. His spirit was empty and his body was shrunken, but his famous virtue became widely renowned. It was like the opening up of a kumuda60 flower when the moon has just risen. His excellent fame spread all over the land. Men and women rivaled to come and see him.

81. His suffering body was like a dead log for almost six years. Fearful of the suffering of birth and death, he wanted only the cause of right awakening. 24b

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82. He thought to himself,

"Not through this will I be free from desire

or will quiet contemplation arise. The wonder I previously obtained beneath the jambūtree61 is better still. Know that that is the right path! 83.

"The path will not be obtained by an exhausted body. It must be sought after with corporal strength. When food and drink fulfill the faculties, the faculties rejoice, so that the mind is at ease. 84.

"When the mind is at ease, it complies with quietude. Tranquility is the snare for trances. Through meditation one knows the Right Law, and with the power of the Law one may obtain what is hard to obtain. 85.

"In quietude one may leave old age and death, in the highest form free from any impurity. Such fine ways all come from food and drink. "

86. Having considered the meaningfulness of this, he washed himself on the bank of the Nairañjanā. After bathing, he wanted to come out of the pond but he was weak and could not pull himself out. A celestial spirit pressed down the branch of a tree, and he raised his hand, held on to it, and came out. 87. At the same time, on the other side, beyond the forest, there was a cowherd chief. The chief's daughter was called Nandā. A god of the pure abodes came to tell her,

"The Bodhisattva is in the forest. Go and worship

him!"

88. Nandā Balajā happily went to where [the Bodhisattva] was. She wore bracelets of white shells on her arms, and a garment that was dyed dark blue. The dark blue and the white reflected one another, just like something immersed in purifying water.

89. Her trusting mind increased her joy. She bowed at the Bodhisattva's feet and respectfully offered fragrant milk-rice, considering that he would deign to accept it, seeing her concern.

90. The Bodhisattva accepted [the meal] and ate it, and [Nandā] obtained a present fruition. Having eaten, his faculties rejoiced and he was fit to experience bodhi. 91. His body became brighter, and the reputation of his virtue became ever more lofty, just as the hundred rivers increase the sea and the new moon daily increases its light.

92. When the five bhikṣus saw [the Bodhisattva take food], they were startled and thought it was contemptible. They thought he had withdrawn 90

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from his spiritual path. They abandoned him and moved to a better dwelling place, just as when one is delivered he is free from all five great elements. 93. The Bodhisattva wandered alone, and went to the auspicious tree. 62

Underneath that tree, he would accomplish the path of perfect awakening. The ground was wide and level, and smooth, with soft grass growing there. 94. With dignity, he walked like a lion, and at every step the earth shook. The movement of the earth moved the dragon Kāla. He rejoiced and his eyes saw clearly.

95. He said,

"When I saw the former buddhas, the earth moved just as it does now. Your virtue, muni,is very worthy, unsurpassed on the great earth! 96.

"As your feet tread on the ground, with every step it makes a thundering sound. Your fine light shines in the world, just like the light of the morning sun.

97.

"A flock of five hundred blue tits hovers in the sky, making circles to the right. A gentle and cool breeze follows and blows all around. 98.

"All these auspicious signs were the same for the buddhas of the past. That is why I know that the Bodhisattva will accomplish the path of right awakening.

"

99. From another man who was cutting grass, [the Bodhisattva] obtained pure and soft grass. He spread out the grass underneath the tree and sat down, his body upright. He sat cross-legged and did not move, like the coiling body of a dragon.

100.

"I will not rise from this seat until I fully achieve what I have to do!" When he made this true and solemn oath, the gods and dragons all rejoiced.

101. A cool and gentle breeze came up yet the twigs of the bushes and trees did not rustle. All the birds and animals were quiet; none gave a sound. All these were signs that the Bodhisattva would certainly accomplish the path of awakening.

91

25a