佛所行讚卷第一(亦云佛本行經)
Buddha's Deeds Praised, Volume 1
馬鳴菩薩造
Composed by Bodhisattva Ashvaghosha
北涼天竺三藏曇無讖譯
Translated by Dharmarakṣa of Tianzhu during the Northern Liang Dynasty
生品第一
Chapter 1: The Birth
甘蔗之苗裔， 釋迦無勝王，
淨財德純備， 故名曰淨飯，
群生樂瞻仰， 猶如初生月。
王如天帝釋， 夫人猶舍脂，
執志安如地， 心淨若蓮花，
假譬名摩耶， 其實無倫比。
於彼象天后， 降神而處胎。
母悉離憂患， 不生幻偽心，
厭惡彼諠俗， 樂處空閑林。
藍毘尼勝園， 流泉花果茂，
寂靜順禪思， 啟王請遊彼。
王知其志願， 而生奇特想，
勅內外眷屬， 俱詣彼園林。
爾時摩耶后， 自知產時至，
偃寢安勝床， 百千婇女侍。
時四月八日， 清和氣調適，
齋戒修淨德， 菩薩右脇生，
大悲救世間， 不令母苦惱。
優留王股生， 卑偷王手生，
曼陀王頂生， 伽叉王腋生。
菩薩亦如是， 誕從右脇生，
漸漸從胎出， 光明普照耀，
如從虛空墮， 不由於生門。
修德無量劫， 自知生不死，
安諦不傾動， 明顯妙端嚴。
晃然後胎現， 猶如日初昇，
觀察極明耀， 而不害眼根。
縱視而不耀， 如觀空中月，
自身光照耀， 如日奪燈明，
菩薩真金身， 普照亦如是。
正真心不亂， 安庠行七步，
足下安平趾， 炳徹猶七星。
獸王師子步， 觀察於四方，
通達真實義， 堪能如是說。
此生為佛生， 則為後邊生，
我唯此一生， 當度於一切。
應時虛空中， 淨水雙流下，
一溫一清涼， 灌頂令身樂。
安處寶宮殿， 臥於琉璃床，
天王金華手， 奉持床四足。
諸天於空中， 執持寶蓋侍，
承威神讚歎， 勸發成佛道。
諸龍王歡喜， 渴仰殊勝法，
曾奉過去佛， 今得值菩薩。
散曼陀羅花， 專心樂供養，
如來出興世， 淨居天歡喜。
已除愛欲歡， 為法而欣悅，
眾生沒苦海， 令得解脫故。
須彌寶山王， 堅持此大地，
菩薩出興世， 功德風所飄，
普皆大震動， 如風鼓浪舟。
栴檀細末香， 眾寶蓮花藏，
風吹隨空流， 繽紛而亂墜，
天衣從空下， 觸身生妙樂。
日月如常度， 光耀倍增明，
世界諸火光， 無薪自炎熾，
淨水清涼井， 前後自然生。
中宮婇女眾， 怪歎未曾有，
競赴而飲浴， 皆起安樂想。
無量部多天， 樂法悉雲集，
於藍毘尼園， 遍滿林樹間。
奇特眾妙花， 非時而敷榮，
凶暴眾生類， 一時生慈心，
世間諸疾病， 不療自然除。
亂鳴諸禽獸， 恬默寂無聲，
萬川皆停流， 濁水悉澄清，
空中無雲翳， 天鼓自然鳴。
一切諸世間， 悉得安隱樂，
猶如荒難國， 忽得賢明主。
菩薩所以生， 為濟世眾苦，
唯彼魔天王， 震動大憂惱。
父王見生子， 奇特未曾有，
素性雖安重， 驚駭改常容，
二息交胸起， 一喜復一懼。
夫人見其子， 不由常道生，
女人性怯弱， 怵惕懷氷炭，
不別吉凶相， 反更生憂怖。
長宿諸母人， 互亂祈神明，
各請常所事， 願令太子安。
時彼林中有， 知相婆羅門，
威儀具多聞， 才辯高名稱，
見相心歡喜， 踊躍未曾有。
知王心驚怖， 白王以真實：
「人生於世間， 唯求殊勝子。
王今如滿月， 應生大歡喜，
今生奇特子， 必光顯宗族。
安心自欣慶， 莫生餘疑慮，
靈祥集家國， 從今轉休盛。
所生殊勝子， 必為世間救，
惟此上士身， 金色妙光明，
如是殊勝相， 必成等正覺；
若習樂世間， 必作轉輪王，
普為大地主， 勇猛正法治，
王領四天下， 統御一切王。
猶如世光明， 日光為最勝，
若處於山林， 專心求解脫。
成就實智慧， 普照於世間，
譬如須彌山， 普為諸山王。
眾寶金為最， 眾流海為最，
諸宿月為最， 諸明日為最，
如來處世間， 兩足中為最。
淨目脩且廣， 上下瞬長睫，
瞪矚紺青色， 明煥半月形，
此相云何非， 平等殊勝目？」
時王告二生： 「若如汝所說，
如此奇特相， 以何因緣故，
不應於先王， 乃現於我世？」
婆羅門白王： 「不應如是說。
多聞與智慧， 名稱及事業，
如是四事者， 不應顧先後。
物性之所生， 各從因緣起，
今當說諸譬， 王今且諦聽。
毘求央耆羅， 此二仙人族，
經歷久遠世， 各生殊異子。
毘利訶鉢低， 及與儵迦羅，
能造帝王論， 不從先族來。
薩羅薩仙人， 經論久斷絕，
而生婆羅婆， 續復明經論。
現在知見生， 不必由先胄，
毘耶娑仙人， 多造諸經論，
末後胤跋彌， 廣集偈章句。
阿低利仙人， 不解醫方論，
後生阿低離， 善能治百病。
二生駒尸仙， 不閑外道論，
後伽提那王， 悉解外道法。
甘蔗王始族， 不能制海潮，
至娑伽羅王， 生育千王子，
能制大海潮， 使不越常限。
闍那駒仙人， 無師得禪道。
凡得名稱者， 皆生於自力，
或先勝後劣， 或先劣後勝。
帝王諸神仙， 不必承本族，
是故諸世間， 不應顧先後。
大王今如是， 應生歡喜心，
以心歡喜故， 永離於疑惑。」
王聞仙人說， 歡喜增供養。
「我今生勝子， 當紹轉輪位，
我年已朽邁， 出家修梵行，
無令聖王子， 捨世遊山林。」
時近處園中， 有苦行仙人，
名曰阿私陀， 善解於相法，
來詣王宮門， 王謂梵天應。
苦行樂正法， 此二相俱現，
梵行相具足， 時王大歡喜。
即請入宮內， 恭敬設供養，
將入內宮中， 唯樂見王子。
雖有婇女眾， 如在空閑林，
安處正法座， 加敬尊奉事，
如安低牒王， 奉事波尸吒。
時王白仙人： 「我今得大利。
勞屈大仙人， 辱來攝受我，
諸有所應為， 唯願時教勅。」
如是勸請已， 仙人大歡喜：
「善哉常勝王， 眾德悉皆備。
愛樂來求者， 惠施崇正法，
仁智殊勝族， 謙恭善隨順。
宿殖眾妙因， 勝果現於今，
汝當聽我說， 今者來因緣。
我從日道來， 聞空中天說，
言王生太子， 當成正覺道。
并見先瑞相， 今故來到此，
欲觀釋迦王， 建立正法幢。」
王聞仙人說， 決定離疑網，
命持太子出， 以示於仙人。
仙人觀太子， 足下千輻輪，
手足網縵指， 眉間白毫跱，
馬藏隱密相， 容色炎光明，
見生未曾想， 流淚長歎息。
王見仙人泣， 念子心戰慄，
氣結盈心胸， 驚悸不自安。
不覺從坐起， 稽首仙人足，
而白仙人言： 「此子生奇特，
容貌極端嚴， 天人殆不異，
汝言人中上， 何故生憂悲？
將非短壽子， 生我憂悲乎？
久渴得甘露， 而反復失耶？
將非失財寶， 喪家亡國乎？
若有勝子存， 國嗣有所寄，
我死時心悅， 安樂生他世，
猶如人兩目， 一眠而一覺。
莫如秋霜花， 雖敷而無實，
人於親族中， 愛深無過子。
宜時為記說， 令我得蘇息。」
仙人知父王， 心懷大憂懼，
即告言大王： 「王今勿恐怖，
前已語大王， 慎勿自生疑，
今相猶如前， 不應懷異想；
自惟我年暮， 悲慨泣歎耳。
今我臨終時， 此子應世生，
為盡生故生， 斯人難得遇。
當捨聖王位， 不著五欲境，
精勤修苦行， 開覺得真實。
常為諸群生， 滅除癡冥障，
於世永熾燃， 智慧日光明。
眾生沒苦海， 眾病為聚沫，
衰老為巨浪， 死為海洪濤。
乘輕智慧舟， 渡此眾流難，
智慧泝流水， 淨戒為傍岸。
三昧清涼池， 正受眾奇鳥，
如此甚深廣， 正法之大河。
渴愛諸群生， 飲之以蘇息，
染著五欲境， 眾苦所驅迫，
迷生死曠野， 莫知所歸趣；
菩薩出世間， 為通解脫道。
世間貪欲火， 境界薪熾然；
興發大悲雲， 法雨雨令滅。
癡闇門重扇， 貪欲為關鑰，
閉塞諸群生， 出要解脫門；
金剛智慧鑷， 拔恩愛逆鑽。
愚癡網自纏， 窮苦無所依；
法王出世間， 能解眾生縛。
王莫以此子， 自生憂悲患，
當憂彼眾生， 著欲違正法。
我今老死壞， 遠離聖功德，
雖得諸禪定， 而不獲其利。
於此菩薩所， 竟不聞正法，
身壞命終後， 必生三難天。」
王及諸眷屬， 聞彼仙人說，
知其自憂歎， 恐怖悉以除。
「生此奇特子， 我心得大安。
出家捨世榮， 修習仙人道，
遂不紹國位， 復令我不悅。」
爾時彼仙人， 向王真實說：
「必如王所慮， 當成正覺道。」
於王眷屬中， 安慰眾心已，
自以己神力， 騰虛而遠逝。
爾時白淨王， 見子奇特相，
又聞阿私陀， 決定真實說。
於子心敬重， 珍護兼常念，
大赦於天下， 牢獄悉解脫。
世人生子法， 隨宜取捨事，
依諸經方論， 一切悉皆為。
生子滿十日， 安隱心已泰，
普祠諸天神， 廣施於有道。
沙門婆羅門， 呪願祈吉福，
嚫施諸群臣， 及國中貧乏。
村城婇女眾， 牛馬象財錢，
各隨彼所須， 一切皆給與。
卜擇選良時， 遷子還本宮，
二飯白淨牙， 七寶莊嚴輿。
雜色珠絞絡， 明焰極光澤，
夫人抱太子， 周匝禮天神。
然後昇寶輿， 婇女眾隨侍，
王與諸臣民， 一切俱導從。
猶如天帝釋， 諸天眾圍遶，
如摩醯首羅， 忽生六面子。
設種種眾具， 供給及請福，
今王生太子， 設眾具亦然。
毘沙門天王， 生那羅鳩婆，
一切諸天眾， 皆悉大歡喜。
王今生太子， 迦毘羅衛國，
一切諸人民， 歡喜亦如是。
From the noble lineage of the sugarcane, arose King Śuddhodana, the unsurpassed Śākya. Pure in wealth and virtue, complete in excellence, thus he was named Pure Rice. All beings delighted to gaze upon him, like the newly risen moon. The king was like Lord Śakra, and his queen like Śacī. Her resolve was steady as the earth, her mind pure as a lotus. Though she was called Māyā as a metaphor, in truth she was beyond compare. Into that elephant-queen, he descended from the heavens and entered the womb. The mother was entirely free from sorrow and distress, her heart untouched by illusion or deceit. Disliking the clamor of the world, she delighted in dwelling in the quiet forest groves. The glorious garden of Lumbinī, with flowing streams, flowers, and abundant fruit, Serene and conducive to meditation, she requested the king to visit there. The king, knowing her wish, felt a sense of wonder, And commanded all his inner and outer retinue to go together to that garden. At that time, Queen Māyā knew the time of birth had come. Reclining on a splendid couch, she was attended by hundreds of thousands of maidens. On the eighth day of the fourth month, the air was clear and harmonious, Having observed the precepts and cultivated pure virtue, the Bodhisattva was born from her right side. The great compassionate savior of the world caused his mother no pain or distress. King Ulūka was born from a thigh, King Bīḍu from a hand, King Maṇḍāta from the crown of the head, King Kaśyapa from an armpit. The Bodhisattva was likewise, born from the right side. Gradually emerging from the womb, his radiance shone everywhere, As if descending from the sky, not through the birth canal. Having cultivated virtue for countless eons, he knew he was born yet deathless, Serene and unshaken, magnificent, sublime, and dignified. Brilliantly appearing from the womb, like the sun first rising, His radiance was supremely bright, yet it did not harm the eyes. One could gaze directly without being dazzled, like looking at the moon in the sky. His own body shone with light, like the sun outshining a lamp. The Bodhisattva's true golden body illuminated all in the same way. With upright mind, undisturbed, he calmly took seven steps. The soles of his feet bore the mark of the level tread, shining clearly like the seven stars. With the stride of the lion, king of beasts, he surveyed the four directions. Comprehending the true meaning, he was able to declare thus: "This birth is a Buddha's birth, this shall be my final birth. I alone in this life shall liberate all beings." Instantly, from the sky, pure waters streamed down in two flows, One warm, one cool, bathing his head and bringing comfort to his body. Placed in a jeweled palace, lying on a lapis lazuli bed, Heavenly kings with golden flower-hands upheld the four legs of the bed. Gods in the sky held jeweled canopies in attendance, Revering his majestic power, they praised and urged him toward Buddhahood. The dragon kings rejoiced, thirsting for the supreme Dharma. Having served past Buddhas, now they encountered the Bodhisattva. They scattered mandārava flowers, single-mindedly delighting in making offerings. With the Tathāgata's appearance in the world, the Pure Abode gods rejoiced. Having abandoned the joys of desire, they took delight in the Dharma, For sentient beings are submerged in the ocean of suffering, to be liberated. Mount Sumeru, king of jeweled mountains, steadied this great earth. When the Bodhisattva appeared in the world, stirred by the wind of his merit, The whole world greatly trembled, like a boat tossed by wind. Sandalwood powder, fine and fragrant, and treasured lotus blossoms, Carried by the wind through the sky, scattered and fell in profusion. Heavenly garments descended from the sky, touching the body, producing sublime bliss. The sun and moon moved in their usual course, but their light and brilliance doubled. Fires throughout the world blazed without fuel. Pure, cool water wells sprang forth naturally, before and after. The host of palace maidens marveled at these unprecedented wonders, Rushing to drink and bathe, all arising with thoughts of ease and joy. Countless Bhūta gods, delighting in the Dharma, gathered like clouds, Filling the groves and trees of the Lumbinī garden. Strange and wonderful flowers bloomed out of season. Fierce and violent beings all at once gave rise to compassionate minds. All illnesses in the world were cured naturally, without treatment. Noisy birds and beasts fell silent, peaceful and still. All rivers ceased their flow, turbid waters all became clear. The sky was free of clouds, heavenly drums sounded of themselves. All beings in the world attained peace and security, Like a troubled, barren land suddenly gaining a wise and virtuous ruler. The reason the Bodhisattva was born was to relieve the world's many sufferings. Only the demon king trembled with great distress and worry. The father king, seeing his son born, so extraordinary and unprecedented, Though naturally composed and dignified, was startled, his usual demeanor altered. Two breaths arose in his chest—one of joy, and one of fear. The queen, seeing her son born not through the usual passage, With a woman's nature being timid and weak, trembled with anxiety, Unable to distinguish auspicious from inauspicious signs, she instead felt greater dread and terror. The elder women among the attendants prayed confusedly to the spirits, Each beseeching the deities they usually served, wishing for the prince's safety. At that time, in that grove, there was a Brahmin skilled in reading signs, Dignified in bearing, widely learned, eloquent, and of high repute. Seeing the signs, his heart rejoiced, leaping with unprecedented joy. Knowing the king's fearful heart, he spoke truthfully to the king: "One lives in the world seeking only an exceptional son. Now, O King, like the full moon, you should give rise to great joy. You have borne this extraordinary son; he will surely bring glory to your clan. Set your heart at ease, rejoice within, do not give rise to other doubts. Auspicious signs gather upon your house and country; from now on they will turn toward prosperity. This supremely excellent son born to you will surely be the world's savior. This superior being's body, with its golden, wonderful radiance, Such excellent marks mean he will certainly attain perfect enlightenment. If he engages in worldly pleasures, he will become a wheel-turning king, A universal lord of the great earth, ruling with righteous Dharma, A king ruling the four continents, sovereign over all kings. Just as in the world's lights, the sunlight is supreme. If he dwells in mountain forests, single-mindedly seeking liberation, He will accomplish true wisdom, illuminating the entire world, Like Mount Sumeru, supreme among all mountains. Among treasures, gold is supreme; among streams, the ocean is supreme; Among constellations, the moon is supreme; among luminaries, the sun is supreme; The Tathāgata in the world is supreme among two-footed beings. His pure eyes, long and broad, with long lashes above and below, Gazing with a dark blue hue, bright like a half-moon— How could these signs not indicate eyes of supreme equality?" Then the king addressed the twice-born: "If it is as you say, For what reason do such extraordinary marks Appear not in the time of former kings, but manifest in my era?" The Brahmin said to the king: "You should not speak thus. Learning, wisdom, reputation, and deeds— These four matters should not be judged by sequence. What arises from the nature of things each comes from causes and conditions. Now I shall give some analogies; please listen carefully, O King. The two clans of sages, Viku and Aṅgiras, Passed through distant ages, each bearing exceptional sons. Vṛihaspati and Śukra, Who composed treatises on kingship, did not come from their former clans. The teachings of the sage Sārasa were long cut off and lost, But then was born Bṛihaspati, who restored and clarified the treatises. Present knowledge and insight arise; they need not come from prior lineage. The sage Vyāsa composed many treatises; His later descendant, Vālmīki, extensively compiled verses and chapters. The sage Atri did not understand medical treatises; Later was born Atreya, skilled in curing all illnesses. The two sages, Kuśika and Viśvāmitra, were not versed in non-Buddhist doctrines; Later King Gādhi fully comprehended non-Buddhist teachings. The initial lineage of King Ikṣvāku could not control the ocean tides; Until King Sāgara, who fathered a thousand princes, Could control the great ocean tides, preventing them from exceeding their normal bounds. The sage Jaigīṣavya attained meditative states without a teacher. All who gain renown do so through their own power. Some are superior first, then inferior; some inferior first, then superior. Kings and sages need not inherit from their original clan. Therefore, in the world, one should not be concerned with sequence. Thus, O Great King, you should give rise to a joyful heart. With a heart of joy, you will forever be free from doubt." Hearing the sage's words, the king rejoiced and increased his offerings. "I have now borne an excellent son; he shall inherit the wheel-turning throne. My years are already declining; I shall leave home to practice the holy life. Let not this royal sage-prince abandon the world to wander in mountain forests." At that time, in a nearby grove, there was an ascetic sage Named Asita, skilled in reading signs. He came to the palace gate; the king thought it was Brahmā himself. The ascetic's love for the true Dharma—these two signs both appeared. His holy conduct was fully endowed; the king was greatly delighted. He immediately invited him into the palace, reverently making offerings. Leading him into the inner palace, he wished only for him to see the prince. Though surrounded by many maidens, the sage was as if in a quiet forest. Seated properly on the Dharma seat, he was honored and served with respect, Like King Aṅgadīpa serving the sage Pāriśata. Then the king addressed the sage: "Today I gain great benefit. You have troubled yourself, great sage, to come and accept me. Whatever should be done, I pray you instruct me in due time." Thus urged, the great sage was greatly pleased: "Excellent, O ever-victorious king, endowed with all virtues! You love and welcome those who come seeking, are generous, and revere the true Dharma. From a noble clan of benevolence and wisdom, humble and good at compliance. You planted many wonderful causes in the past; the excellent fruit appears now. You should listen as I tell you the reason for my coming today. I came following the sun's path, hearing the gods in the sky say That the king had borne a prince who would attain perfect enlightenment. And seeing previous auspicious signs, I have therefore come here, Wishing to see the Śākya king establish the banner of the true Dharma." Hearing the sage's words, the king was freed from the net of doubt. He ordered the prince to be brought out to show the sage. The sage observed the prince: the thousand-spoked wheel on his soles, The webbed fingers and toes, the white hair-tuft between his brows, The hidden mark of the horse's sheath, his complexion shining with radiant light. Seeing this unprecedented sight, he shed tears and sighed deeply. The king, seeing the sage weep, felt his heart tremble for his son. His breath caught in his chest, alarmed and uneasy. Unconsciously rising from his seat, he bowed his head to the sage's feet And said to the sage: "This son's birth is extraordinary, His appearance is supremely dignified, hardly different from a god. You called him supreme among men; why then do you grieve? Is it that his life will be short, causing me sorrow? Like one long-thirsty obtaining sweet dew, only to lose it again? Or like losing treasure, ruin of house and loss of kingdom? If an excellent son remains, the kingdom's succession has a hope. When I die, my heart will be content, passing peacefully to another life, Like a person's two eyes—one sleeping, one awake. Do not let it be like autumn frost flowers, blooming but bearing no fruit. Among one's kin, love runs deepest for a son. Please explain in due time, that I may find relief." The sage, knowing the father king's heart held great fear and worry, Immediately addressed the king: "O King, do not be afraid. I have already told you, Great King, take care not to give rise to doubts yourself. The signs now are as before; you should not harbor other thoughts. I merely reflect on my own advanced age, grieving, weeping, and sighing. Now, at my life's end, this child appears in the world. Born to end birth—such a one is rarely encountered. He will renounce his holy kingly throne, not cling to the objects of the five desires. Diligently practicing austerities, he will awaken and realize the truth. Constantly for all beings, he will remove the obstacles of ignorance and darkness. In the world, forever blazing, will be the sun-light of his wisdom. Beings submerged in the ocean of suffering, with illnesses as its foam, Aging as its great waves, death as its vast billows. Riding the light boat of wisdom, he will cross these difficult currents. Wisdom goes against the stream, pure precepts are its banks. The cool pool of samādhi, with the wondrous birds of right concentration— Such is the profound and vast great river of the true Dharma. Thirsting beings will drink from it and find relief. Attached to the objects of the five desires, driven by many sufferings, Lost in the wilderness of birth and death, not knowing the way out; The Bodhisattva appears in the world to open the path of liberation. The world's fire of craving, fueled by sense objects, blazes fiercely; He will raise the great cloud of compassion, raining Dharma to extinguish it. The heavy door of ignorance, with craving as its lock, Shuts beings out from the gate of liberation, the way out; The diamond pincers of wisdom will pull out the barb of affection. Ensnared in the net of folly, destitute and without refuge; The Dharma King appears in the world, able to free beings from bondage. O King, do not because of this son give rise to sorrow and distress. You should grieve for those beings, attached to desires, turning from the true Dharma. I am now old, decaying, far removed from holy virtues. Though I have attained various meditative states, I do not gain their fruit. From this Bodhisattva, I will ultimately not hear the true Dharma. After this body perishes and life ends, I will be born in the Heaven of No Return." The king and all his retinue, hearing the sage's words, Knew it was his own grief he sighed for; their terror was all removed. "Having borne this extraordinary son, my heart finds great peace. But if he leaves home, renounces worldly glory, and practices the ascetic's path, Thus not inheriting the royal throne, that would again displease me." Then that sage spoke truthfully to the king: "It will surely be as you fear; he will attain perfect enlightenment." Having comforted the hearts of the king and his retinue, By his own spiritual power, he soared through the sky and departed far away. Then King Śuddhodana, seeing his son's extraordinary marks, And hearing Asita's definitive, truthful words, Felt deep reverence for his son, treasuring and constantly thinking of him. He granted a great amnesty throughout the land; all prisoners were released. According to the world's customs for a newborn, all appropriate rites were performed, Following the various treatises and methods, everything was done completely. When the child was ten days old, with hearts at ease and peaceful, They made offerings widely to all the gods, and gave generously to those on the Path. To monks and Brahmins they requested blessings and prayers for good fortune. They gave gifts to all the ministers, and to the poor throughout the country. Villages, cities, maidens, cattle, horses, elephants, wealth, and money— To each according to their needs, everything was provided. Choosing an auspicious time through divination, they moved the child back to the palace. Two meals, white and pure ivory, a carriage adorned with the seven treasures, With variegated pearls and netting, shining with extreme brilliance and luster. The queen held the prince, paying reverence to the gods on all sides. Then she ascended the jeweled carriage, with the host of maidens following in attendance. The king with all his ministers and people, everyone formed the procession. Like Lord Śakra surrounded by the host of gods, Like Maheśvara when his six-faced son was born. They prepared all kinds of provisions, offerings, and requests for blessings. Now that the king had borne a prince, they prepared provisions in the same way. When Vaiśravaṇa bore Nalakūbara, All the gods were greatly delighted. Now that the king had borne a prince, in the city of Kapilavastu, All the people rejoiced in the same way.