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elect Mahaprajapati for the purpose. Then Suddh6dana committed the child to her charge, and allotted to her thirty-two waiting women—eight to nurse the child, eight to wash him, eight to feed him, eight to amuse him.
[Now Suddh6dana Raja had two sons, viz., Siddhartha and Nando; Sukl6dana had two sons, Nandaka and Batrika; Amrit6dana had two sons, Aniruddha and Mahanama; the sister of Sud. dhodana, called Amritachittra, had one son called Tishya.]
At this time Mahaprajapati, the royal prince's foster-mother, spake thus to the King—"As your Majesty commands, my care over the child shall be in constant." Thus she sedulously attended him without intermission, as the sun tends on the moon during the first portion of each month, till the moon arrives at its fulness. So the child] gradually waxed and increased in strength; as the shoot of the Nyagr6dha tree gradually increases in size, well-planted in the earth, till itself becomes a great tree, thus did the child day by day increase, and lacked nothing, as the Gatha
"The five'kinds of grain, and wealth and jewels,
Gold, silver, and all kinds of raiment,
Both made and not made.
These things were all self supplied in abundance.
The child causing his loving mother
Always to abound in most nutritious milk,
So that even supposing it were not sufficient (naturally),
It became more than enough (thro' his influence)."
Thus the King and his empire enjoyed complete peace and prosperity. Neither plague nor famine or other evil came nigh the people, and in every place the love of religion (the Law) increased and flourished as in the old times, when truth and justice were universally prevalent.
The Presentation of Gifts.
§ 2. Now at this time Suddhodana Raja, at the period when the Asterism Chin (the last of the twenty-eight constellations) was passing, and the asterism Koh (a and J in Virgo) coming on, caused every kind of costly ornament to be made, viz., bracelets for the arms and wrists, for the legs and angles, necklets composed of every species of precious stone, and cinctures, turbans and coronals; in addition to these, there were five hundred Sakyas related to the Prince Royal, each one of whom had made other ornaments similar to the above, and having so made them brought them to Suddhodana Raja, and spake as follows: "Sadhu! Great Raja! Would that your Majesty would permit us during seven days and seven nights to ornament the person of the Royal Prince with these costly decorations which we have made; and so not cause us to have laboured in vain!" Then Suddhodana Raja, on the morning (of the junction) of the asterism Kwei (Pushya), Accompanied by the' chief minister Udayana [Futher of the Bikshv. UdayV] and five hundred other Brahmans, all chanting the strain, " This is indeed a lucky time," went with the child to the garden Vimalayuha, from the earliest time ever regarded as a sacred place.
Within this garden were assembled countless multitudes of people, men and women, young and old, desirous to see the face of the infant child. Moreover, as they went through Kapilavastu, they ordered chariots full of every sort of gift, to precede the Royal Prince, and the charioteer to cry out as he went, "Every one who wants these things may now have them for asking." Again they ordered every kind of music to accompany and go before him, whilst countless women, with every kind of ornament upon their person, occupied the tops of the balconies and towers, the windows and the open vestibules, holding flowers in their hands, desirous to behold the Royal Prince, and to scatter the flowers on his person. Moreover, there were crowds of women on each side of the road accompanying the procession with fans to fan his body, and with brushes to clear the road from impediments; whilst all the Sakyas joined round Suddhodana Raja, and formed a regular procession. Then Mahaprajapati, with the child on her knee, rode in the precious chariot, and proceeded to the garden.
1 Vide "Manual of Buddhism," p. 199. No doubt Udayi, who is so frequently spoken of in this work, is the same as the Kaludayi of Tumour (R.A.S.B., 1838, p. 801); but he must not be confounded with Liiludayi (i.e., Udayi, the simpleton) of the Somadatta-Jataka (Fausbbll, " Five Jatakas," p. 31).
At this time the chief minister, the Father of Udayi, with the five hundred other Brahmans, began in endless laudatory phrases to congratulate the prince, whilst they attached the costly ornaments they had brought to his person. Having done this, the glory of the prince's body eclipsed the glory of these gems, so that their brightness was not seen, and they all appeared dark and black, even as a drop of ink, utterly lustreless—just as if we were to compare the brightness of the priceless gold, called Jambunada, with that of ashes—so all the gems on his person were lost as the glowworm's spark in the light of day.
Then those men, seeing this wonderful miracle (ardbhutadharma), began to recite the following words: "How strange! how rare! how strange! how seldom seen I"—whilst all for joy, and with many smiles, waved their garments, and clapped their hands with delight.
Now within this garden there was a certain Guardian Spirit called Vimala, who, on this occasion, mounted into space and without being seen began to chant these lays;
"Though this great and wide earth
Would eclipse all that gold, and make it appear as a drop of ink.
Having uttered these words, the Spirit immediately caused innumerable flowers to descend from space, and rest upon the person of the child, after which he returned to his own abode.
§ 3. And now Suddhodana Raja, renfleinbWing that the young e, prince was eight years of age, summonedWl Ms ministers anjtereat officers of state, and addressed them as follows: "Illustriou^^inisters! I am now in a state of uncertainty^ to the most learned man, and most deeply versed in the exposition of the various Shasters whom I may appoint to instruct the prince?' c \ -> \ \ V
Then the various ministers replied to the King asfolfcWa-i^TlIaT haraja! know that Visvamitra is the most perfectly acquainted with all the Shasters, and in every respect the most suited to become teacher of the prince, in all and every kind of scholarlike erudition."
Then Suddhodana despatched messengers to Visvamitra to speak to him thus—" Will you, oh, learned SirI undertake to instruct the Prince Royal in the various branches of polite learning and the usual manual accomplishments?"
Then Visvamitra replied—" I am ready to obey the Raja's commands." Then the king was glad at heart, and forthwith selected by divination a fortunate day, when a propitious constellation was in the ascendant, and summoned all the old men of the Sakya race to perform such ceremonies as were necessary for the occasion, and then, surrounded by five hundred of the Sakya youths and countless others, male and female, he sent the young prince to the Hall of Learning. Then Visvamitra, beholding the exceeding dignity of the prince's bearing, unable to control himself, arose from his seat, and instantly fell prostrate at the feet of the child and adored him. Afterwards, rising up, he looked towards each of the four quarters, and reddened with shame. Whilst Visvamitra was thus abashed at his conduct, there came from the Tusita heavens a certain Deva called Suddhavara,1 accompanied by countless other Devas, appointed to watch over the young prince, and, without appearing to the sight of any, he chanted this song :
"Whatever arts there are in the world,
This (child) is thoroughly acquainted with all,
The Deva, having finished this hymn, showered down on the prince every sort of flower, and returned to his abode.
And now Suddhodana Baja, having bestowed gifts on the Brahmans and having delivered the young prince into the care of his nurses and of Visvamitra, returned to his Palace.
Meanwhile, the royal prince first entering on his course of study, taking some most excellent slabs of sandal-wood, known as Gosirshachandana1, to use as writing boards, adorned with the choicest jewels, and the outside (or, the back) sprinkled with the most delicious perfume; taking these, he came and stood before Visvamitra Acharya, and spake thus: "My Master! (Acharya). In what writing will you instruct me? shall it be in the writing of the Brahma Deva's (or, of Brahma Deva), or the Kia-lu-sih-cha (Kharosti) language [this word signifies "the lips of an ass"), or in the writing used by Pushkara Kislii (this signifies' the "Lotus flower"] or the Akara writing [this signifies member-divisions (is it Angara?)], or the Mangala language [this word signifies "lucky"], or the Yava language [this word "yava" has no recognised signification], or the language called Ni [this signifies the language of the great Tsin country, i.e., China], or the writing called Anguli [this word signifies "fingers"], or the writing known as that of the Yananikas [this word signifies '.' chariot riders"), or the writing called Sakava [this word signifies a "cow" or "heifer"], or the writing called Pravani [this means "leaf of a tree"], or the writing called Parusha [this signifies "a bad word"), or the language of the Davida country (for Dravida?) [this means " Southern India"), or the language of the Pitachas [this word means "to raise a corpse"], or the language of the Dakshinavatas [this means "to turn to the right"], or the language of the Tirthi [this means "naked men"], or the language of Uka (for "ugra"?), [this word signifies "bright" or "solemn" glare), or the Sankya
1 Ox-head sandal-wood, so called from its colour—a fiery red; it is a question worth considering, whether Alexander's horse, Brucephalus, was not so named from its color, and not from its shape, as Arrian seems to think.