Toh 95The Noble Great Vehicle Sūtra “The Play in Full”

Summary

The Play in Full tells the story of how the Buddha manifested in this world and
attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in
twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in
the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the
years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete
victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel
of Dharma, and the formation of the very early saṅgha.

Acknowledgments

This text was translated by the Dharmachakra Translation Committee under the supervision of Chökyi
Nyima Rinpoche.

Cortland Dahl, Catherine Dalton, Hilary Herdman, Heidi Koppl, James Gentry, and Andreas Doctor
translated the text from Tibetan into English. Andreas Doctor and Wiesiek Mical then compared the translations
against the original Tibetan and Sanskrit, respectively. Finally, Andreas Doctor edited the translation and
wrote the introduction.

The Dharmachakra Translation Committee would like to thank Chökyi Nyima Rinpoche for blessing this
project, and Khenpo Sherap Sangpo for his generous assistance with the resolution of several difficult
passages.

This translation has been completed under the patronage and supervision of 84000: Translating the Words
of the Buddha.

The generous sponsorship of 簡源震及家人江秀敏，簡暐如，簡暐丞 Chien YuanChen (Dharma Das) and his wife,
daughter, and son for work on this sūtra is gratefully acknowledged.

Introduction

The Play in Full (Lalitavistara) is without
a doubt one of the most important sūtras within Buddhist Mahāyāna literature. With parts of the text
dating from the earliest days of the Buddhist tradition, this story of the Buddha’s awakening has
captivated the minds of devotees, both ordained and lay, as far back as the beginning of the common
era.

In brief, The Play in Full tells the story of how the Buddha
manifested in this world and attained awakening. The sūtra, which is structured in twenty-seven chapters,
begins with the Buddha being requested to teach the sūtra by several gods, as well as the thousands of
bodhisattvas and hearers in his retinue. The gods summarize the sūtra in this manner (chap. 1,

):

“Blessed One, there is an extensive collection of discourses on the Dharma that bears the name
Lalitavistara (The Play in Full).
This teaching illuminates the basic virtues of the bodhisattvas, showing how the Bodhisattva descended
from the sublime palace in the Heaven of Joy, intentionally entered the womb, and sojourned in the
womb. It shows the power of the place where he was born to a noble family, and how he surpassed others
through all the superior special qualities that he demonstrated through his actions as a youth. It
shows his many unique qualities, such as his skills in arts, crafts, writing, arithmetic,
calculations, astrology, fencing, archery, feats of physical strength, and wrestling, demonstrating
his superiority to all others in these areas. It shows how he enjoyed his retinue of consorts and the
pleasures of his kingdom.

“This teaching proclaims how he attained the result brought about by the concordant cause of
all the bodhisattva activities, showing how he manifested as a bodhisattva and destroyed the legions
of Māra. It explains the ten powers, the fourfold fearlessness, and the other innumerable qualities of
a thus-gone one, and presents the infinite teachings taught by the thus-gone ones of times past.”

The Buddha silently accepts this request, and the following day he commences the teaching.

The story begins in the divine realms where the future Buddha (who, prior to his awakening, is
known as the Bodhisattva) enjoys a perfect life surrounded by divine pleasures. Due to his past
aspirations, however, the musical instruments of the palace call out to him, reminding him of his prior
commitment to attain awakening (chap. 2). Inspired by this reminder, the Bodhisattva announces, to the
despair of the gods, that he will abandon his divine pleasures in pursuit of full and complete awakening
on this earth (Jambudvīpa), where he will take birth within a suitably noble family (chap. 3). However,
before his departure from the heavenly realms, the Bodhisattva delivers one final teaching to the gods
(chap. 4) and, having installed the bodhisattva Maitreya as his regent, he sets out for the human realm
accompanied by great displays of divine offerings and auspicious signs (chap. 5). He enters the human
world via the womb of Queen Māyā, where he resides for the duration of the
pregnancy within an exquisite temple, enjoying the happiness of absorption (chap. 6).

After taking birth in the Lumbinī Grove and declaring his intention to attain complete awakening
(chap. 7), we follow the infant Bodhisattva on a temple visit where the stone statues rise up to greet him
(chap. 8) and hear of the marvelous jewelry that his father, the king, commissions for him (chap. 9).
Next, as the Bodhisattva matures, the sūtra recounts his first day at school, where he far surpasses even
the most senior tutors (chap. 10); his natural attainment of the highest levels of meditative
concentration during a visit to the countryside (chap. 11); and his incredible prowess in the traditional
worldly arts, which he uses to win the hand of Gopā, a Śākya girl whose father requires proof of the
Bodhisattva’s qualities as a proper husband (chap. 12).

The Bodhisattva has now reached maturity and can enjoy life in the palace, where he is surrounded
by all types of pleasure, including a large harem to entertain him. Seeing this, the gods begin to worry
that he will never leave such a luxurious life, and they therefore gently remind him of his vows to awaken
(chap. 13). This reminder, however, turns out to be unnecessary, as the Bodhisattva is far from attached
to such fleeting pleasures. Instead, to the great despair of everyone in the Śākya kingdom, he renounces
his royal pleasures. Inspired by the sight of a sick person, an old man, a corpse, and a religious
mendicant (chap. 14), he departs from the palace to begin the life of a religious seeker on a spiritual
journey, which eventually leads him to awakening (chap. 15).

Already at this early stage of his religious career, the Bodhisattva is no ordinary being. It
quickly becomes apparent that he surpasses all the foremost spiritual teachers of his day. His
extraordinary charisma also attracts many beings, such as the king of Magadha, who requests the
Bodhisattva to take up residence in his kingdom, but without success (chap. 16). In a final test of the
established contemplative systems of his day, the Bodhisattva next follows Rudraka, a renowned spiritual
teacher. But once again he is disappointed, although he quickly masters the prescribed trainings.

These experiences lead the Bodhisattva to the conclusion that he must discover awakening on his
own, so he sets out on a six-year journey of austere practices, which are so extreme in nature that they
take him to the brink of death (chap. 17). Finally the Bodhisattva realizes that such practices do not
lead to awakening and, encouraged by some protective gods, he begins to eat a normal diet once again,
which restores his former physique and health (chap. 18). At this point he senses that he is on the verge
of attaining his goal, and therefore sets out for the seat of awakening (bodhimaṇḍa), the sacred place where all bodhisattvas in their last
existence attain full and complete awakening (chap. 19). As he arrives at the seat of awakening, the gods
create a variety of impressive miraculous displays, and the place eventually comes to resemble a divine
realm, fit for the epic achievement that awaits the Bodhisattva (chap. 20).

Still, just as everything has been prepared to celebrate the attainment of awakening, Māra, the
most powerful demon in the desire realm, arrives with the aim of preventing the Bodhisattva from attaining
his goal. Together with his terrifying army and seductive daughters, Māra tries every trick in the book to
discourage the Bodhisattva, but to no avail. Sad and dejected, Māra eventually gives up his disgraceful
attempt at creating obstacles (chap. 21). Now the stage is finally set for the Bodhisattva to attain
awakening under the Bodhi tree, a gradual process that unfolds throughout the night until he fully and
perfectly awakens at dawn to become the Awakened One (Buddha), or Thus-Gone One (Tathāgata), as
he is known subsequent to his awakening (chap. 22). As is only suitable for such an epic achievement, the
entire pantheon of divine beings now hurry to the Thus-Gone One, making offerings and singing his praise
(chap. 23).

During the first seven weeks following his awakening, the Buddha keeps to himself and does not
teach. In fact he worries that the truth he has discovered might be too profound for others to comprehend,
except perhaps a bodhisattva in his last existence. Māra, who senses the Buddha’s dilemma, turns up and
tries one last trick, suggesting to the Buddha that perhaps this would be a suitable time to pass straight
into parinirvāṇa. The Buddha, however, makes it clear that he has no such plans, and finally Māra relents.
During these first seven weeks, we also hear of other encounters between the Buddha and some local
passersby, but significantly no teaching is given (chap. 24). Setting up an important example for the
tradition, the Buddha eventually consents to teach the Dharma only after it has been requested four times,
in this case by all the gods, headed by Brahmā and Śakra. As he says, “O Brahmā, the gates of nectar are
opened” (chap. 25,

).

At this point, the Buddha determines through his higher knowledge that the first people to hear
his teaching should be his five former companions from the days when he was practicing austerities.
Although these ascetics originally rejected the Bodhisattva when he decided to abandon their path, when
they meet the Buddha again at the Deer Park outside of Vārāṇasī, they are rendered helpless by his
majestic presence and request teachings from him. The five companions instantly receive ordination and, in
a seminal moment, the Buddha teaches them the four truths of the noble ones: suffering, the origin of
suffering, the cessation of suffering, and the path that leads to the cessation of suffering. Thus this
occasion constitutes the birth of the Three Jewels: the Buddha, the Dharma, and the Saṅgha (chap. 26).
This marks the end of the teaching proper. Finally, in the epilogue, the Buddha encourages his retinue of
gods and humans to take this sūtra as their practice and propagate it to the best of their abilities
(chap. 27).

This version of the story thus ends at the very moment when the Buddha has finally manifested all
the qualities of awakening and is fully equipped to influence the world, as he did over the next
forty-five years by continuously teaching the Dharma and establishing his community of followers. From our
perspective, this may seem odd. Why do we not get to follow the Buddha as he builds his community of monks and nuns and interacts with the people of India, high and low, throughout
his teaching career? And why do we not get to hear the details of his old age and passing into nirvāṇa?
After all, this is the part of his life where his inconceivable qualities are most evident and where his
glory as the fully awakened Buddha is most radiant.

The answer of course cannot be settled here, but we can at least surmise. Perhaps the aim of this
account is not to describe the life of the Buddha in the way one would expect in a traditional biography,
or even a religious hagiography. Instead, the scope of The Play in Full may
be to tell the story of the complete awakening of a bodhisattva in his last existence. The many events
that occurred post awakening during the Buddha’s forty-five-year teaching career are therefore not of
particular interest to a project that aims to describe the awakening of a buddha. These events, moreover,
are well documented in the teachings preserved elsewhere in the Buddhist canon.

If this assumption is correct, The Play in Full should not be viewed
exclusively as the “life of the Buddha” in the way we might ordinarily understand such a phrase, but
rather as an account of the unfolding of awakening itself, clearly centered around the figure of the
Buddha Śākyamuni, yet with many themes and plots that do not exclusively refer to his particular life
example. Although we do hear of events specific to the life of the Buddha Śākyamuni in the chapters
concerning his education, athletic prowess, and so on, we are often reminded that the main occurrences
recounted in The Play in Full have unfolded previously, namely whenever past
bodhisattvas awoke to the level of a thus-gone one. Thus this story represents nothing new under the sun;
instead it recounts what happens to everyone who is in a position such as the Bodhisattva’s.

This brings up another important feature of The Play in Full, which
is the ahistorical Mahāyāna backdrop that informs the entire story line. Throughout the text, the story is
covered by a latticework of mind-boggling miracles and feats that defy comprehension by the ordinary
intellect. Clearly, in the perspective of the Mahāyāna, the world is fashioned according to the lenses
that we use to see with. And here, in The Play in Full, the lenses are those
of full and complete awakening. This fact is already alluded to in the title of the text, which describes
the events in the Bodhisattva’s life as a play. As such, the events in the Bodhisattva’s life are not
ordinary karmic activity that unfold based on the mechanisms of a conceptual mind, but rather the playful
manner in which the nonconceptual wisdom of a tenth-level bodhisattva unfolds as an expression of his
awakened insight. In this manner of storytelling, the reader is invited into the worldview of a timeless
and limitless universe as perceived by the adepts of the Mahāyāna. The time span, numbers, and sizes
within this Mahāyāna scripture are so persistently overwhelming that all historical and scientific
thinking as we know it eventually loses meaning and relevance.

As such, The Play in Full is not a historical document and it was
probably never intended to be. Instead it is a story of awakening that itself contains all the key
teachings of the Mahāyāna. Thus, to fully appreciate this text, the reader must also attend to its
aesthetic and rhetorical functions and how its narrative progression and episodes have been designed to
impact readers, rather than simply approaching the text as documentary evidence of a life well lived. The
text can thus be read on many levels from a Buddhist perspective, with new facets being discovered upon
each reading. For the layperson it may provide an inspiring glimpse into the ethos of the Mahāyāna
worldview, for the renunciant it can represent an encouragement to live the contemplative life, and for
the scholar it may appear as an exemplary specimen of Buddhist philosophy and literature. For others it
may be all of these, and still more.

Still, the fact that The Play in Full is not a text meant to provide
historical details of the founder of Buddhism should not prevent us, if we are so inclined, from enjoying
this magnificent religious literature through the lenses of historical awareness and philological
scholarship. If we choose to adopt such perspectives, The Play in Full does
indeed contain a wealth of information of interest to the historically inclined. The basic framework for
the story of the Bodhisattva’s awakening was already in place within the Buddhist tradition many centuries
before this text appeared in writing, as early scholarship on the sūtra has already pointed out (e.g.,
Winternitz 1927). This essential framework, however, was greatly developed and adorned by the sūtra’s
compilers/authors in order to create its current form, which Vaidya (1958) has dated to the third century
ce. Before that time, stories surrounding the life of the Buddha (and the
Bodhisattva in his last and previous existences) were in place in the various canons of the early Buddhist
schools.

There is no single full biographical account in the Pali canon, but episodes of the Buddha’s
life are recounted in such works as the Mahāpadānasutta (DN 14), Mahāparinibbāṇasutta (DN 16), Ariyapariyesanāsutta (MN 26), Mahāsaccakasutta (MN 36),
and Acchariya-abbhutasutta (MN 123). Perhaps the earliest work to be
partly structured as a biographical account, although it also contains much other material and is not
always ordered chronologically, is the Sanskrit Mahāvastu, a Vinaya text
of the Lokottaravāda branch of the Mahāsāṅghika. In the Kangyur, the most detailed account of the Buddha’s
life from a non-Mahāyāna viewpoint is to be found in the rich narrative sections of the Vinaya texts
translated from the Sanskrit of the Mūlasarvāstivāda school, particularly in The
Chapter on Schisms in the Saṅgha (Saṅghabhedavastu, the
volume-length seventeenth chapter of the Vinayavastu) and in the
standalone compilation extracted from it, the Abhiniṣkramaṇasūtra (Toh
301).

However, it is only with the appearance of The Play in Full that an
extensive account of awakening according to the Mahāyāna perspective appears. It can be understood as a
historically later text in the sense that it is an obvious compilation of various early sources, which
have been strung together and elaborated on according to the Mahāyāna worldview. As such, this text is a
fascinating example of the ways in which the Mahāyāna rests firmly on the earlier tradition, yet
reinterprets the very foundations of Buddhism in a way that fits its own vast perspective. The fact that
the text is a compilation is initially evident from the mixture of prose and verse that, in some cases,
contains strata from the very earliest Buddhist teachings and, in other cases, presents later Buddhist
themes that do not emerge—in written form at least—until the first centuries of the common era. Previous
scholarship on The Play in Full (mostly published in the late nineteenth and
early twentieth centuries) devoted much time to determining the text’s potential sources and their
respective time periods, although without much success. For example, while the first critical publications
argued that the verse sections of the text represent a more ancient origin than the parts written in
prose, that theory had largely been dismissed by the beginning of the twentieth century (Winternitz 1927).
Although this topic clearly deserves further study, it is interesting to note that little new research on
this sūtra has been published during the last sixty years (at least in English; some interesting papers by
Japanese scholars deserve our attention). As such, the only thing we can currently say concerning the
sources and origin of The Play in Full is that it was based on several early
and, for the most part, unidentified sources that belong to the very early days of the Buddhist
tradition.

The Play in Full makes no attempt to present itself as a homogenous text
composed by a single author. In fact it seems that the compilers of the text took pride in presenting an account of the Bodhisattva’s last existence that was as detailed and
all-encompassing as possible and thus, to this end, it was perfectly acceptable to draw openly on a
variety of sources. One obvious example of this is the fact that although the story is for the most part
recounted in the third person, it occasionally and abruptly shifts into a first-person narrative where the
Buddha recounts the events himself. In addition, there is often a significant overlap between the topics
covered in the prose and verse sections, and in these places the compilers of the text have made no
attempt to polish away the inconsistencies and redundancies. It is likely that the discerning readers of
the time may have been quite aware of the sources on which The Play in Full
draws, and that it was perfectly acceptable at the time to compile a “new” scripture from traditional
sources, and to have this newly assembled literature be afforded the same inspired status as other
instances of “the words of the Buddha” (buddhavacana).
Certainly the Mahāyāna literature contains many statements in support of such an open-ended approach to
canonical standards.

The title of this sūtra indicates that this is an elaborate account of the playful activity
performed by the Bodhisattva. The fact that it is called in full (vistara) indicates that the compilers saw this text as an
elaborate way of viewing the awakening of the Buddha, as opposed to other (from a Mahāyāna perspective)
more limited accounts, which have less emphasis on miracles and elasticity of time and place. But
in full is not to be understood only in terms of the vast Mahāyāna worldview. It
can also signify an elaborate account that includes more details than previous presentations of the topic,
since the Sanskrit word vistara can communicate this
meaning as well.

Both of these interpretations of vistara are also
possible based on the translated title in Tibetan (rgya cher rol pa).
Although the grammatical elements in the Sanskrit and Tibetan titles differ, the Tibetan title can
nevertheless be interpreted in ways similar to the Sanskrit. As such, the title of this text already gives
subtle hints that the internal hermeneutics of this sūtra may differ from our contemporary historical
perspective regarding definitions of “the words of the Buddha.” Instead, by embracing the worldview of
playful activity that The Play in Full presents, the words of the Buddha can
manifest at any time, whether compiled, edited, or even newly authored.

In India, The Play in Full was no doubt a work in progress over
several centuries before it finally settled into the form that we know today. It appears to have enjoyed a
certain popularity in India, and it also had significant influence in several other Asian regions. In the
Gandharan art of the period in which The Play in Full emerged, the themes of
the text are widely represented in temple art, and even as far away as the Borobudur Temple complex in
Indonesia this sūtra provided inspiration for the elaborate artwork adorning sections of the temple
structures. Versions of The Play in Full were translated into Chinese in the
fourth century by Dharmarakṣa and in the seventh by Divākara.

We also have a very beautiful and accurate Tibetan translation of the text. This was produced in
the ninth century ce during the early period of translation, which attests to
the text’s popularity and perceived importance at the time. This is the text that we have translated here.
Once the text was available in a Tibetan translation, it quickly became the primary source for recounting
the Buddha’s attainment of awakening and, unlike many other sūtras, The Play in
Full appears to have been read and studied often in Tibet. While numerous scriptures from the Kangyur have slipped into relative obscurity, The
Play in Full has continued to have a lasting impact on Tibetan Buddhism, all the way down to
the present.

In the West, the first mention of The Play in Full may have been the
chapter-by-chapter summary by Robert Lenz published serially (in French) in 1836. A few years later, in
1839, Alexander Csoma de Kőrös published his own summary in Analysis of the
Mdo (Calcutta, pp. 288–96). Eugène Burnouf also mentioned this text in his Introduction à l’histoire du Bouddhisme Indien published in 1844. In 1847,
Phillipe Édouard Foucaux published an edition of the Tibetan, and his initial French translation, made
from the Tibetan but with reference to the Sanskrit (the first ever translation of The Play in Full) appeared in 1848. An edition of the Sanskrit by Rajendralal Mitra began to
appear over two decades starting in 1853, and in 1874 Salomon Lefmann published a partial translation into
German. An English translation by Mitra began to appear in 1881, and in 1882 Lefman published his edition
of the Sanskrit. Shortly thereafter in 1884, Foucaux published his second French translation, this time
from the Sanskrit, followed by a further volume of notes in 1892. Almost a hundred
years later, Gwendolyn Bays, who based her work on Foucaux’s translation with reference to the original
Sanskrit and Tibetan, published a complete translation in English. More recently still, the Japanese
scholar Hokazono Kōichi has published a new and improved Sanskrit edition (accompanied by extensive
ancillary material in Japanese and a Japanese translation).

This present translation builds on, and benefits from, the considerable efforts of these previous
scholars. Unlike earlier translations, however, we have based our translation on the Tibetan text as found
in the Degé Kangyur (Toh 95), with reference to the other available Kangyur editions. In addition we have
compared the Tibetan translation line by line with the Sanskrit (Lefmann 1882), and we have revised the translation on numerous occasions where the Sanskrit
clarified obscure passages in the Tibetan version or represented a preferred reading.

It is fair to say, then, that this translation as it stands is an equal product of the Tibetan and
the Sanskrit. Although some scholars may have preferred a translation from the Sanskrit alone, we believe
that the present approach is justified, since a comparative study of the available manuscripts makes it
clear that several strands of manuscripts were extant in India, sometimes with significant differences in
wording and content. Moreover, as the Tibetan translation predates the existing Sanskrit manuscripts by
centuries, the Tibetan may indeed represent an earlier stratum that merits
attention apart from merely complementing the Sanskrit.

In producing this translation, we have sought to incorporate the best of both manuscript
traditions through a diplomatic approach that does not give preference to either language a priori. Since there are literally thousands of differences between the
Sanskrit and the Tibetan manuscripts when all levels of variance are considered, we have avoided
annotating each individual reading preference in the translation. Our motivation for this has been to
present a translation that the general reader can enjoy without getting distracted by numerous
philological discussions and annotations that would interest but a few scholarly specialists. Instead, for
those who would like to study the translation together with the original manuscripts, we have included
references to the page numbers of both the Sanskrit and the Tibetan manuscripts, providing the specialist
with an easy means for comparative textual studies. In this way it is our hope that both the general
reader and the specialist may find the present translation to be of benefit and inspiration.

The Translation

The Noble Great Vehicle Sūtra

The Play in Full

Chapter 1

The Setting

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove,
Anāthapiṇḍada’s Park, along with a great saṅgha of twelve thousand monks.

Among them were the venerable Ājñātakauṇḍinya, the venerable Aśvajit, the venerable Bāṣpa, the
venerable Mahānāma, the venerable Bhadrika, the venerable Yaśodeva, the venerable Vimala, the venerable Subāhu, the venerable Pūrṇa, the venerable
Gavāṃpati, the venerable Urubilvā Kāśyapa, the venerable Nadīkāśyapa, the venerable Gayākāśyapa, the
venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Mahākāśyapa, the venerable Mahākātyāyana, the venerable Mahākapphiṇa,
the venerable Kauṣṭhila, the venerable Cunda, the venerable
Pūrṇamaitrāyaṇīputra, the venerable Aniruddha, the venerable Nandika, the venerable
Kampila, the venerable Subhūti, the venerable Revata, the venerable
Khadiravaṇika, the venerable Amogharāja, the venerable Mahāpāraṇika, the venerable Vakkula, the venerable
Nanda, the venerable Rāhula, the venerable Svāgata, and the
venerable Ānanda.

Along with these monks were thirty-two thousand bodhisattvas, all of whom had only a single birth
remaining and were adept in all the perfections of the bodhisattvas. They enjoyed all the superknowledges
of the bodhisattvas and had attained all the dhāraṇīs and all the confidence of the bodhisattvas. They had
completed all the aspirations of the bodhisattvas, understood and realized all discriminating knowledges
of the bodhisattvas, and gained mastery over all the absorptions of the bodhisattvas. They had obtained
all the powers of the bodhisattvas and dwelt with all the patience of the bodhisattvas. Indeed each of
them had completed all the bodhisattva grounds.

Foremost among them were the bodhisattva great being Maitreya, the bodhisattva great being
Dharaṇīśvararāja, the bodhisattva great
being Siṃhaketu, the bodhisattva great being Siddhārthamati, the bodhisattva great being
Praśāntacāritramati, the bodhisattva great being Pratisaṃvitprāpta, the bodhisattva great being
Nityodyukta, and the bodhisattva great being Mahākaruṇācandrin.

At that time the Blessed One dwelt in the city of Śrāvastī, where he was revered by his fourfold
retinue, as well as by kings, princes, royal ministers, vassal kings, and attendants. Likewise his
followers among the military, the priests, the merchants, the householders, and the royal court revered
him. Both city dwellers and those who lived in the countryside, as well as the adherents of extremist
philosophies, ascetics, priests, logicians, and wandering hermits, also revered him. He was treated as
their master and showed great respect.

Presented with offerings, the Blessed One received abundant savory food and drink, robes, alms
bowls, bedding, healing medicines and remedies, and other appropriate
necessities. Yet the great wealth and renown he enjoyed were like drops of water rolling off the petals of
a lotus flower. The Blessed One remained detached and untainted by it all.

As the Blessed One’s fame spread throughout the world, he became known by various names and
epithets, such as the Blessed One, the Worthy One, the Perfectly and Completely Awakened One, He Who Is
Both Wise and Virtuous, the Well-Gone One, the Knower of the World, the Peerless Guide Who Tames Beings,
the Teacher of Gods and Men, and the Blessed Buddha.

Endowed with the fivefold vision, the Blessed One taught the inhabitants of this and other worlds,
each with its gods, Māra, Brahmā, monks, nuns, and priests. To all these beings, gods and humans alike, he taught what he himself
had realized, and what he had thereby actualized and accomplished.

The teachings he gave were virtuous in the beginning, virtuous in the middle, and virtuous in the
end. Sublime in both word and meaning, the Dharma he taught was at once distinct, complete, pure, and
wholesome. He taught all these beings how to live a life of purity.

One evening during his midnight session, the Blessed One entered a state of deep absorption known
as the array of the Buddha’s adornments. The moment he entered into this state of
absorption, the ray of light known as the light of wisdom free from attachment that arouses the
memory of the buddhas of times past shone forth from his head’s crown extension.
Illuminating all the pure realms, the light attracted Maheśvara and innumerable other gods. From the mass
of light that radiated from the Thus-Gone One, the following verses of exhortation arose:

“Come commune with the Sage, the Lion of the Śākyas.

Sublime, supremely brilliant, and pure,

The light of wisdom he radiates dispels darkness.

Peaceful in form, his mind is virtuous and tranquil.

“Take as your master the one with natural mastery of the Dharma,

An ocean of wisdom, with power both vast and pure,

The sovereign of the Dharma, the all-knowing lord of sages,

A god of gods, revered by gods and humans alike.

“Go before the Peaceful One, the One Who Is Liberated,

He who has mastered those minds that are difficult to tame

And whose own mind is free from the snares of Māra,

For seeing him and hearing him is not without benefit.

“With supreme devotion, go, all of you,

Before the One Who Is Peerless in Illuminating the Dharma,

Who dispels darkness and shows the sublime way

With peaceful conduct and knowledge infinite in scope.

“As the king of doctors, he dispenses divine nectar,

Conquering the evil hordes with his courageous eloquence.

He is a friend of the Dharma and knows the ultimate.

He is a peerless guide who illuminates the path.”

Struck by the light of wisdom free from attachment, which arouses the memory of the buddhas of
times past, the gods of the pure realms were inspired by these verses and immediately arose from their
tranquil absorptions. Through the power of the Buddha, they recalled the blessed buddhas of innumerable
and incalculable eons, remembering the qualities of the buddha realms of each blessed buddha, as well as
the retinue that surrounded the buddhas and the teachings they gave.

That night, just as people went to bed, the gods of the pure realms visited the Blessed One. Among
them were Īśvara, Maheśvara, Nanda, Sunanda, Candana, Mahita,
Praśānta, Praśāntavinīteśvara, and many other gods of the pure realms. With their brilliant colors, they
illuminated the entirety of Jeta’s Grove with a divine light. They prostrated to the Blessed One, placing
their heads at his feet, and then stood to one side, supplicating him with the following words:

“Blessed One, there is an extensive collection of discourses on the Dharma that bears the name
Lalitavistara (The Play in Full). This
teaching illuminates the basic virtues of the bodhisattvas, showing how the Bodhisattva descended from the
sublime palace in the Heaven of Joy, intentionally entered the womb, and sojourned in the womb. It shows
the power of the place where he was born to a noble family, and how he surpassed others through all the
superior special qualities that he demonstrated through his actions as a youth. It shows his many unique
qualities, such as his skills in arts, crafts, writing, arithmetic, calculations, astrology, fencing,
archery, feats of physical strength, and
wrestling, demonstrating his superiority to all other beings in these areas. It shows how he enjoyed his
retinue of consorts and the pleasures of his kingdom.

“This teaching proclaims how he attained the result brought about by the concordant cause of all
the bodhisattva activities, showing how he manifested as a bodhisattva and destroyed the legions of Māra.
It explains the ten powers, the four fearlessnesses, and the other innumerable qualities of a thus-gone
one, and presents the infinite teachings taught by the thus-gone ones of times past, including the blessed
Padmottara, Dharmaketu, Dīpaṃkara, Guṇaketu, Mahākara, Ṛṣideva, Śrītejas, Satyaketu, Vajrasaṃhata,
Sarvābhibhū, Hemavarṇa, Atyuccagāmin, Prabālasāgara, Puṣpaketu, Vararūpa, Sulocana, Ṛṣigupta, Jinavaktra,
Unnata, Puṣpita, Ūrṇatejas, Puṣkara, Suraśmi, Maṅgala, Sudarśana, Mahāsiṃhatejas, Sthitabuddhidatta,
Vasantagandhin, Satyadharmavipulakīrti, Tiṣya, Puṣya, Lokasundara, Vistīrṇabheda,
Ratnakīrti, Ugratejas, Brahmatejas, Sughoṣa, Supuṣpa, Sumanojñaghoṣa, Suceṣṭarūpa, Prahasitanetra,
Guṇarāśi, Meghasvara, Sundaravarṇa, Āyustejas, Salīlagajagāmin, Lokābhilāṣita, Jitaśatru, Sampūjita, Vipaśyin, Śikhin, Viśvabhū, Krakucchanda,
Kanakamuni, and the Thus-Gone One, the Worthy One, the perfectly and completely awakened Kāśyapa.

“Blessed One, please teach this now to benefit the multitude of beings. Teach it to bring them
happiness. Teach it out of compassion for the world, to benefit a great multitude of beings, gods and
humans alike. Teach it to be our doctor and to bring us happiness. Teach it to propagate this Great
Vehicle. Please teach it to defeat our opponents and overpower all demonic forces; to instruct all the
bodhisattvas and inspire all those who follow the Bodhisattva Vehicle to arouse
diligence; to embrace the true Dharma and ensure the continuity of the Three Jewels. Please teach it to illuminate all the enlightened activities of the Buddha.”

Out of compassion for these gods, and indeed for the entire world including the gods, the Blessed
One remained silent, thereby offering his consent. Seeing that this silence indicated the Blessed One’s
consent, the gods were overjoyed and content. With happiness and delight, they prostrated at his feet and
circled him three times, scattering sandalwood powder, aloeswood powder, and māndārava flowers. Then they
vanished.

At dawn the next day, the Blessed One proceeded to a circular bamboo grove. Surrounded by the
assembly of bodhisattvas, and with the saṅgha of listeners gathered before him, he sat down on the seat
they had prepared and addressed the monks:

“Monks, this evening a group of gods from the pure realms came before me. Among them were Īśvara,
Maheśvara, Nanda, Sunanda, Candana, Mahita, Praśānta, Vinīteśvara,
and many others.”

The Blessed One then continued to recount the events of the previous evening, up to the point
where the gods disappeared. Bowing before the Blessed One with palms joined, the bodhisattvas and great
listeners then made the following request:

“Blessed One! Please grant us the teaching entitled The Play in Full.
Please teach this now to benefit the multitude of beings and bring them happiness. Please teach it out of
compassion for the world and to benefit the myriad of beings, gods and humans alike. Please teach it to
benefit the bodhisattva great beings of the present as well as the future. Please teach it to bring
benefit and happiness.”

Out of compassion for the great bodhisattvas, for the great listeners, for gods, humans, and
demigods, and indeed for the entire world, the Blessed One remained silent, thereby offering his consent.
He then addressed the assembly:

“Monks, last night as I rested here,

Comfortable and free from afflictions,

And dwelling evenly with one-pointed concentration,

A group of gods arrived before me.

“With great miraculous powers and brilliant colors,

They were pristine, blazing with magnificence.

Illuminating Jeta’s Grove with their splendor,

They joyfully approached me.

“There were millions of gods,

Including Maheśvara, Candana, Īśvara, Nanda,

Praśāntacitta, Mahita, Sunanda,

And a god called Śānta.

“They prostrated at my feet, circumambulated me,

And gathered here before me.

They joined their palms with respect

And offered me this request:

“ ‘To benefit all the worlds,

This vast sūtra, this great discourse,

Was taught by all the victorious ones of times past.

Today as well, O Sage, since you have dispelled attachment,

“ ‘Consider the assembly of bodhisattvas,

Defeat opponents and tame all demons,

By teaching us this supreme Great Vehicle.

Thus, Able One, please grant us your lucid explanations.’

“The assembly of gods thus offered their request,

And with my silence, I indicated my consent.

This brought them joy and satisfaction,

And with delight they scattered flower petals.

“Thus listen here, monks, to this vast sūtra,

Taught in times past by all the thus-gone ones

For the welfare of all the worlds.

Listen, one and all, to this great discourse.”

This concludes the first chapter, on the setting.

Chapter 2

The Inspiration

Now, monks, what is this extensive discourse on the Dharma known as The Play
in Full?

Monks, the Bodhisattva dwelt in the supreme realm of the Heaven of Joy, where he was honored by
offerings, received consecration, and was praised and revered by one hundred thousand gods. He had achieved his goal and was elevated by his former aspirations. His
intelligence was such that he had attained the entire range of the Buddhadharma. Indeed his eye of wisdom
was at once both vast and utterly pure. Radiating with mindfulness, intelligence, realization, modesty,
and joyfulness, his mind was extremely powerful. He had mastered the perfections of generosity,
discipline, patience, diligence, mental stability, knowledge, and skillful means, and was adept in the
fourfold path of Brahmā: great love, great compassion, great joy, and great equanimity. With great
awareness, he was free of obscurations and had manifested the vision of wisdom free from attachment.
Likewise he had perfected each and every quality of awakening: the applications of mindfulness, the
thorough relinquishments, the bases of miraculous power, the faculties, the powers, the branches of
awakening, the path, and the factors of awakening.

Sublime signs and marks, indicating his boundless accumulation of merit and wisdom, beautifully
adorned the body of the Bodhisattva, who had engaged in proper conduct for a long time. Acting in perfect
accordance with his words, his unerring statements were always genuine. At once honest, straightforward,
and free of guile, his mind was invincible. Free of pride, conceit, arrogance, fear, and timidity, he was
impartial toward all beings.

The Bodhisattva had paid homage to countless awakened beings, to billions upon billions of
buddhas. His loving gaze was revered by billions upon billions of bodhisattvas. Likewise Śakra, Brahmā,
Maheśvara, the guardians of the world, gods, nāgas, gandharvas, demigods, garuḍas, kinnaras, and yakṣas,
in their multitudes, rejoiced in his glory.

Having perfectly discerned their every word, the Bodhisattva’s learned understanding of the
teachings was at once unimpeded, discerning, and perfect. He was an unerring vessel of mindfulness, able
to recall the teachings of all the buddhas. The number of dhāraṇīs he had received was infinite. The
Bodhisattva was the great captain of the vessel of the Dharma, which he had perfectly accomplished through
the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, the
faculties, the powers, the branches of awakening, the path, the perfection
of knowledge, the precious quality of skillful means, and merit. With the intention to travel beyond the
four rivers, he conquered Māra, subdued hostile forces, and defeated all of his
opponents. Indeed he set himself at the frontlines and destroyed the enemy hordes of the afflictions with
the firm vajra weapon of supreme wisdom.

This great being was like a lotus. Having a stem of great compassion deeply rooted in the mind of
awakening, this lotus was born of superior intention. It was sprinkled with the water of profound
diligence and had skillful means as its center, branches of awakening for its anthers, and mental
stability for its stamen. This lotus arose from an immaculate ocean of a vast accumulation of virtues. Its
blossoming petals, illuminated by moonlight free from the torment of pride and arrogance, were pristine.
Emitting the scent of discipline, study, and conscientious speech unhindered throughout the ten
directions, this lotus was foremost throughout the world in terms of knowledge, yet untainted by the eight worldly concerns. It radiated the sweet fragrance of the
accumulation of merit and wisdom, while the sunlight of knowledge and wisdom warmed it, causing the
hundred petals of its pure vision to blossom.

The Bodhisattva was a lion among men. Swift and strong were his four bases of miraculous power,
just as the claws and fangs of the four noble truths were extremely sharp. He bared the fangs of the four
communions with Brahmā and gathered others through the four ways of attraction with his head. With a
well-proportioned body, due to having understood the twelve links of dependent origination, and a flowing
mane of the complete perfection of the thirty-seven factors of awakening, along
with awareness and wisdom, his mouth opened with the three gateways to liberation, while his eyes
indicated the utter purity of tranquility and insight. He dwelt in the mountain caves of
mental stability, complete liberation, absorption, and deep meditation. Born of the jungles of the four
activities and discipline, he was endowed with the ten powers, the fourfold fearlessness, and perfect
might. The hairs on his body did not bristle with the fear of creation and destruction, nor did his valor
ever diminish. He subdued the masses of extremists, who are like rabbits and deer, letting out the great lion’s roar of no self.

As the sun of great beings, light rays of knowledge radiated from the orb of his liberation and
concentration, dispelling the light of the swarms of extremists, who are like fireflies, and eliminating
the darkness and obscuring film of ignorance. Indeed, with brilliant strength and diligence, the radiant
majesty of his merit shone brightly among gods and humans.

As the light of the moon, there was no darkness within him; he perfectly embodied all that is
wholesome. The sight of him was beautiful to behold and pleasing to the mind, and his eye faculty was unobstructed. Adorned by the constellations of one hundred thousand
gods, the moonlight of the soothing branches of awakening radiated from this sphere of concentration,
liberation, and wisdom, causing the lilies among humans and gods to bloom.

The Great Bodhisattva was followed by a fourfold retinue, like the moon by the four continents,
and he was endowed with the jewels of the seven branches of awakening. He engaged all beings equally and
possessed an unimpeded analytical capacity. His intention was enhanced by the sublime and perfectly
complete austerities and spiritual practices that he observed on the path of the ten virtuous activities.
As the king of Dharma, he turned the precious wheel of the supreme Dharma without hindrance, having been
born into a line of universal monarchs.

Filled with all the precious teachings, including that of dependent origination, so profound and
difficult to fathom, he never tired of study. Thus his boundless wisdom had become vast and
all-encompassing. His discipline was beyond measure as well. Indeed his mind was as vast as the oceans and
the earth. Equal to earth, water, fire, and air, his mind was as firm and
unmoving as Mount Meru. He was free from attachment and aversion, with a mind as pristine and open as the
center of space; it was vast and unlike any other. His superior intent was utterly pure. His acts of generosity were done well, as were his
previous endeavors and his superior deeds.

He sought out all basic virtues and had formed positive habitual tendencies. Ascertaining the
basic virtues, he practiced all such virtues for seven incalculable eons. He practiced the seven forms of
generosity and engaged in the five types of action that create merit, just as he tread the path of the ten
virtues—the three physical, the four verbal, and the three mental wholesome actions—and practiced the
forty kinds of correct application. Likewise did he make the forty kinds of correct aspiration, immerse
himself in the forty kinds of right intention, perfect the forty kinds of liberation, and erect the forty
kinds of right interest.

He took ordination with four million buddhas and presented five and a half million buddhas with
offerings. Similarly the Bodhisattva served 1,540 million solitary buddhas. Establishing innumerable
sentient beings on the paths to the higher realms and liberation, he desired to become perfectly and
completely awakened, to attain supreme, genuine, and complete awakening.

With only one lifetime remaining, he passed away and was reborn in the supreme realm of the Heaven
of Joy as a supreme divine child named Śvetaketu. The assembly of gods showed him great reverence,
honoring him as one who would leave their midst and take birth in the human world, where before long he
would become the Buddha, attaining perfect, complete, and unexcelled awakening.

He dwelt in a celestial palace with 32,000 floors, adorned with verandas, domes, architraves,
skylights, cool pavillions, multiple stories, and courtyards. This palace was filled with parasols, flags, and streaming banners; it
was covered by canopies of tiny jeweled bells and strewn with māndārava and mahāmāndārava flowers. The
songs of millions upon millions of celestial maidens could be heard throughout. Its enchanting, even grounds were covered with golden canopies and filled with
various trees, such as mountain ebonies, campakas, trumpet vines, orchids, muchalindas, mahāmuchalindas,
aśokas, banyans, persimmon trees, narras, karṇikāras, kesaras, sāls, and coral trees. In every direction
there were flowered canopies, overflowing with jyotiṣ, mālikas, barasikas, taraṇīs, sumanas, bali,
kotaranis, and other sweet-smelling flowers. Likewise there were danukari flowers, celestial flowers, blue
lotuses, pink lotuses, water lilies, and white lotuses. Various birds flew through the air, singing out
their beautiful melodies. Among them were parrots, śārikas, cuckoos, geese, peacocks, ducks, pheasants, snipe, partridge, and many others.

Millions upon millions of gods turned their eyes toward the palace and gazed at it in awe. The
great and vast Dharma was proclaimed throughout, and thereby the force of their enthusiastic desire
subdued all the afflictions, eliminating pride, conceit, arrogance, aggression, rage, and anger, and
bringing about happiness, well-being, joy, and mindfulness on a vast scale.

The Bodhisattva dwelt comfortably in this great celestial palace, where a discourse on the genuine
Dharma emerged amid a symphony of 84,000 musical instruments. From their sound, the following verses of
inspiration arose, telling of the many virtuous deeds that the Bodhisattva carried out in times past:

“Recall the power of your vast store of merit

And the illuminating knowledge of your boundless intelligence,

Peerless strength, and great power.

Recall the prophecy of Dīpaṃkara.

“With a mind free from the vast range of impurities,

You have pacified conceit and flaws, relinquishing the three stains,

While your virtuous heart is at once pristine and free from fault.

Bring to mind your generous deeds of times past.

“You have cultivated tranquility and discipline,

Practiced austerities and patience, subdued and diligent.

With concentration and the strength of knowledge,

Bring to mind all the deeds you engaged in over billions of eons.

“You developed compassion for all sentient beings

And made offerings to billions of buddhas.

Remember, do not forget, you who are of infinite renown!

Now the time has come—do not let it slip away!

“Immaculate One, destroyer of the afflictions, birth, and death:

Gods, nāgas, yakṣas, gandharvas,

And the powerful demigods await you.

You who know the way of death and passing away, take rebirth.

“Even enjoying pleasurable things for thousands of eons

Will not satisfy them, just as saltwater will not slake one’s thirst.

Now that you yourself are sated, be kind;

Please satisfy those who have thirsted for so long.

“Are you not one of untarnished reputation

Who takes delight in the Dharma, not desire?

And furthermore your eyes are unblemished,

So now please look with compassion upon the world with its gods.

“Were the millions of gods not satisfied

Upon hearing the Dharma from you?

So now please cast your gaze upon those who dwell

In the lower realms, those who have no freedom.

“With your mighty, unblemished gaze, have you not observed

The buddhas throughout the ten directions of the world,

Listening to them as they teach the Dharma?

Please therefore reveal this supreme Dharma to the world.

“Glorious One, do you not adorn the palace in the Heaven of Joy

With the splendor of your merit?

So please, with the heart of compassion,

Rain down upon Jambudvīpa.

“Many gods of the realm of form,

Who have transcended the realm of desire,

Are all rejoicing in you, saying,

‘Reach awakening through your austerities!’

“Protector, you are to conquer the works of Māra

And bring defeat to the extremists.

Has awakening not been placed in the palm of your hand?

The time has now come—do not let it slip away!

“Courageous One, like a great bank of clouds,

You cover this world that blazes with the fire of afflictions.

Please send down a shower of nectar

And soothe the afflictions of gods and humans.

“Like a skilled doctor who knows the constitutions of his patients,

You dispense medicine to those who are chronically ill.

With the healing salve of the threefold liberation,

Bring these beings swiftly to the blissful state of nirvāṇa.

“Not hearing the lion’s roar,

Jackals yelp without fear.

Let forth the lion’s roar of the buddhas,

Striking fear into the hearts of the jackal-like extremists.

“Holding the lamp of knowledge in your hand,

You have a power of strength and diligence unique upon the earth.

Now you must defeat Māra,

Touching the earth with the perfect palm of your hand.

“The four guardians of the world are present,

Waiting to offer you an alms bowl.

Śakra, Brahmā, and millions of others are present as well,

Waiting to receive you when you take birth.

“You with sublime wisdom, you whose line is great indeed,

Cast your gaze upon the great family with whom you will live.

Observe the precious, exalted family among whom you will take birth,

For this is where you will manifest the conduct of a bodhisattva.

“When a precious jewel is placed in the right vessel,

It makes the jewel even more glorious.

Likewise let your pristine mind, like a precious jewel,

Rain down upon the victory banner of Jambudvīpa.”

Thus did the melodious sounds

Of many verses such as these spring forth,

Exhorting the Compassionate One with the words:

“The time is now—do not let it slip away!”

This concludes the second chapter, on the inspiration.

Chapter 3

The Purity of the Family

Monks, in this way the Bodhisattva was exhorted that the time for the Dharma had come. Emerging
from that great celestial palace, the
Bodhisattva went to the great Dharmoccaya Palace, where he taught the Dharma to the gods in the Heaven of
Joy. In the palace, he seated himself upon a lion throne known as Sublime Dharma. He was joined in the
palace by a group of gods whose good fortune equaled that of the Bodhisattva, and who had entered the same
vehicle. Bodhisattvas with similar conduct to the Bodhisattva gathered from throughout the ten directions.
Retinues with equally pure intentions accompanied the gods, without the assembly of divine maidens and
even without ordinary gods. Altogether a retinue of 680 million entered the palace, each sitting on a lion
throne according to rank.

The Bodhisattva then said, “Monks, in twelve years the Bodhisattva shall enter the womb of his
mother.”

At that time the gods from the pure realms ventured to Jambudvīpa. Hiding their divine forms,
they took on the guise of priests and taught the Vedas to other priests. They made it known that one who
entered the womb in this manner would be a great being possessed of
thirty-two marks:

“Someone with such marks would become one of two things. There would be no third option,” they
said. “If such an individual were to live as a householder, he would become a universal monarch with a
fourfold army. He would become a conqueror, a righteous Dharma king. Such a king would have the seven
treasures: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious
wife, the precious steward, and the precious minister.

“How is it that a universal monarch comes to possess the precious wheel? Such a wheel can only
belong to a king who has been properly consecrated by sprinkling his head. On the fifteenth day of the
lunar month, while observing a poṣadha fast, the king will first wash his head and then go to the top
terrace of the palace, surrounded by the women of the female quarters. Then a precious, divine wheel with
one thousand spokes will appear from the east. As high as seven tāla trees, the wheel, which is not made by a smith,
is round with a central hub and made entirely of gold.

“This precious, divine wheel will now belong to the king, who is appointed to the highest rank of
the ruling class. As he sees it, he will think to himself, ‘I have heard that if a precious, divine wheel
appears from the east when a king, who has been appointed to the highest rank of the ruling class, ascends
to the top floor of the palace surrounded by a gathering of women while observing a poṣadha fast on the
fifteenth day of the lunar month, then he shall become a universal monarch. Since I can now clearly
perceive this precious, divine wheel, I must certainly be a universal monarch!’

“The king appointed to the highest rank of the ruling class will then draw his cloak back from
one shoulder and lower his right knee to the ground. Turning the precious, divine wheel with his right
hand, he will proclaim, ‘Precious wheel, noble and divine, please turn in harmony with the Dharma, rather
than that which is not the Dharma.’

“The precious, divine wheel, set in motion by the king appointed to the highest rank of the
ruling class, will magically travel through space to the east, followed by the universal monarch and his
four army divisions. Wherever the wheel comes to rest, there the king
appointed to the highest rank of the ruling class and his four army divisions will set up their camp.

“As he travels, the provincial kings of the eastern lands will come to greet him, carrying silver
vessels filled with gold dust, and gold vessels filled with fragments of silver. ‘Welcome, lord,’ they
will say. ‘Please come. This kingdom is yours. It is extremely vast and prosperous. With bountiful harvests, it is both delightful and
populous. Indeed it is filled with people. Now that you have arrived in this land, lord, it is yours. We
beseech you to stay.’

“Replying to the provincial kings, the king appointed to the highest rank of the ruling class
will respond, ‘May you rule your respective kingdoms according to the Dharma, and not by what is not
Dharma. Do not take the lives of living beings, do not take what is not given, and do not engage in sexual
misconduct. Likewise you should refrain from telling lies, sowing discord, speaking harshly, and talking
frivolously. Do not let your mind be overcome by covetousness, malice, or misguided beliefs. Do not
befriend those who take life or those with misguided beliefs. Should non-Dharma arise in my dominion, do
not applaud those who practice it.’ In this way the king, who is appointed to the highest rank of the
ruling class, will conquer the east.

“Having conquered the east, the precious wheel will then move toward the eastern seas. Crossing
over them, it will travel magically through space to the south, accompanied by the universal monarch and
his four army divisions. As before he will conquer the south, and then move on to conquer the west and the
north.

“Once the king has conquered the north, the wheel will move toward the northern seas and,
traveling magically through the sky to the royal palace, it will come to rest unharmed at the entrance to
the quarters of the queen’s retinue. In this manner the king appointed to the highest rank of the ruling
class comes to possess the precious wheel.

“How is it that a universal monarch comes to possess the precious elephant? The precious elephant of the king appointed to the
highest rank of the ruling class appears in the same way that the precious wheel appeared. Completely
white in color, the precious elephant has four limbs, two tusks, and a trunk. Its head is ornamented with
gold, and it bears a gold victory banner. Likewise it is bedecked with gold ornaments and covered with
gold netting. Its magical powers enable it to fly through the sky and
transform itself. This king of elephants is known as Bodhi.

“When the king appointed to the highest rank of the ruling class wishes to examine the precious
elephant, he will mount it at daybreak and travel throughout this great earth, which is surrounded by
oceans. After returning to the royal palace, he will fondly resume his governance. In this manner the
universal monarch comes to possess the precious elephant.

“How is it that a universal monarch comes to possess the precious horse? The precious horse of
the king appointed to the highest rank of the ruling class appears just as before. The precious horse has
a blue body and a black head with a braided mane. It is bridled, bearing a gold victory banner and gold
ornaments, and it is covered with gold netting. With its magical powers, it can fly through the sky and
transform itself. This king of horses is known as Bālāhaka.

“When the king appointed to the highest rank of the ruling class wishes to examine the precious
horse, he will mount it at daybreak and travel throughout this great earth, which is surrounded by oceans.
After returning to the royal palace, he will fondly resume his governance. In this manner the universal
monarch comes to possess the precious horse.

“How is it that a universal monarch comes to possess the precious jewel? The precious jewel of
the king appointed to the highest rank of the ruling class appears just as before. It is a lapis lazuli gem of pure blue color, with eight
facets and very fine craftsmanship. With the light emitted from the precious jewel, the entirety of the
female quarters are bathed in light.

“When the king appointed to the highest rank of the ruling class wishes to examine the precious
jewel, then, at midnight, in complete darkness, he will affix it to the tip of a victory banner and
venture out in the gardens to observe the sublime grounds. The light
emitted by the precious jewel will illuminate the surrounding area for an entire league, including all
four divisions of the king’s army. The people who dwell in the vicinity of the precious jewel will be
illuminated by its radiance. Seeing and recognizing each other, they will say to one another, ‘Wake up,
friends. Start your work and get to the market. The sun is up and the day has begun.’ In this manner the
universal monarch appointed to the highest rank of the ruling class comes to possess the precious
jewel.

“How is it that the universal monarch appointed to the highest rank of the ruling class comes to
possess the precious wife? The precious wife of the king appointed to the highest rank of the ruling class
appears just as before. In accord with tradition, the precious wife has been born into the warrior class.
She is not too tall or short, too fat or thin, too dark or fair. Indeed she is beautiful in form, pleasant
in manner, and pleasing to the eye. She is in the full bloom of life, and every pore of her body gives off
the scent of sandalwood, while from her mouth wafts the fragrance of utpala flowers. Her body is as soft
to the touch as kācilindika cloth; in cold weather her body is warm to the touch, and in warm weather it
is cool. Her mind, let alone her body, desires no one other than the universal monarch. In this manner the
universal monarch comes to possess the precious wife.

“How is it that the universal monarch appointed to the highest rank of the ruling class comes to
possess the precious steward? The precious steward of the king appointed to the highest rank of the ruling
class appears just as before. Learned, lucid, and intelligent, the precious steward’s divine sight will
enable him to perceive treasures—both those that are owned and those that are not—in the surrounding area
for up to an entire league. With those treasures that do not belong to anyone, he will cater to the
material needs of the universal monarch. In this manner the universal monarch comes to possess the
precious steward.

“How is it that the universal monarch appointed to the highest rank of the ruling class comes to
possess the precious minister? The precious minister of a king who has been properly consecrated by
sprinkling his head appears just as before. The precious minister is learned, lucid, and intelligent. The
universal monarch merely has to think of commissioning an army and it is done. In this manner the
universal monarch comes to possess the precious minister. The universal monarch thus possesses these seven
treasures.

“The universal monarch will also have one thousand sons. Brave, heroic, and supremely able in
body, these sons will attain nothing but victory over the forces that oppose them. Without resorting to
punishment or acts of violence, the king will rule with the Dharma, bringing peace and order to the entire
vast kingdom that extends all the way to the oceans.

“If, however, he leaves his family behind and becomes a monk, he will become a buddha.
Relinquishing the attachment of desire, and without relying on anyone else as a guide, he will become the
teacher of gods and humans.”

With these words, the gods inspired the priests to recite the Vedas.

In a similar manner, other gods arrived in Jambudvīpa to exhort the solitary buddhas. “Noble
ones,” they said. “Give up this buddha realm. In twelve years’ time, the Bodhisattva will enter the womb
of his mother.”

Monks, at that time there was a solitary buddha named Mātaṅga who dwelt on Mount
Golāṅgulaparivartana in the city of Rājagṛha. Hearing the exhortation of the gods, he became as still as mud resting
upon a boulder, then rose up into the sky to the height of seven tāla trees. Merging with the fire
element, like a torch he passed into nirvāṇa. His bile and phlegm, ligaments and bones, and flesh and
blood were completely consumed by fire, leaving nothing but a few relics on the ground. Even today, they
are known as ‘the footprints of the sage.’

Monks, at this same time five hundred solitary buddhas were assembled in a deer park outside Vārāṇasī. They too heard the exhortation of the gods, rose up into the sky
to the height of seven tāla trees and, turning into fire, passed into nirvāṇa like a torch. Their bile and phlegm, ligaments and bones, and flesh and blood were completely
consumed by fire. Nothing was left behind, save a few relics that fell to the ground. From this point on,
the area came to be known as Ṛṣipatana, or the Hill of the Fallen Sages. The area also came to be known as
Mṛgadāva, or the Deer Park, since deer frolicked there without fear.

Monks, in this manner the Bodhisattva dwelt in the supreme realm of the Heaven of Joy, where he
engaged in four great examinations. What were these four? He examined the time of his birth, the continent
of his birth, the country of his birth, and the family of his birth.

And why, monks, did the Bodhisattva examine the time of his birth? Because a bodhisattva does not
enter his mother’s womb at the beginning of time when sentient beings are evolving. Rather it is when the
world has formed and when birth, old age,
sickness, and death have become known that a bodhisattva enters his mother’s womb.

And why, monks, did the Bodhisattva examine the continent of his birth? Because a bodhisattva is
not born in an outlying continent, nor is he born on the eastern continent of Pūrvavideha, on the western
continent of Aparagodānīya, or on the northern continent of Uttarakuru. Rather a bodhisattva is born on
the southern continent of Jambudvīpa.

And why, monks, did the Bodhisattva examine the country of his birth? Because a bodhisattva is
not born in outlying lands where people are as stupid as sheep, with dull faculties, ignorant, and
incapable of distinguishing right from wrong. Rather a bodhisattva is born in a central land.

And why, monks, did the Bodhisattva examine the family of his birth? Because a bodhisattva is not
born into an inferior family, like a family of outcastes, flutemakers, cartwrights, or servants. A
bodhisattva is only born into one of two families—a priestly family or a family of the ruling class. When
the priestly families are dominant in the world, the bodhisattva is born into a priestly family. When the
ruling-class families are dominant in the world, the bodhisattva is born into a ruling-class family. Thus,
monks, at this time the ruling-class families were dominant in the world, so bodhisattvas were born into
such families.

For this reason, the Bodhisattva engaged in these four great examinations as he dwelt in the
supreme realm of the Heaven of Joy. Having examined these points, he remained silent.

Monks, the gods and bodhisattvas then asked one another, “Into what precious family will the
Bodhisattva be born? In what mother’s womb will he be conceived?”

Some said, “The Vaideha family in the land of Magadha is wealthy, prosperous, and happy. This is
a fitting place for the Bodhisattva to be conceived.”

“This is not a worthy place for the Bodhisattva to be conceived,” others responded, “for the
mother’s family is not pure, nor is the father’s. The family’s fortunes have come about from little merit,
not a vast store of merit. They are impetuous, unstable, and fickle. The surrounding environs of their
land are like a desert, with few groves, lakes, and ponds. This is a primitive land, like a remote
village. Hence this is not a worthy place for the Bodhisattva to take birth.”

Some said, “The Kośala family has a large retinue, many mounts, and great wealth. This is a
fitting place for the Bodhisattva to be conceived.”

“This is not a worthy place, either,” others replied. “The Kośala family descends from outcastes.
Neither the father’s nor the mother’s families are pure. Their interests are base and their line is
ignoble. Moreover, they have no limitless store of wealth and treasures. Hence this is not a worthy place
for the Bodhisattva to take birth.”

Some said, “The family of the king of Vatsa is wealthy, prosperous, and happy. This is a fitting
place for the Bodhisattva to be conceived.”

To this, others replied, “This is not a worthy place. The family of the king of Vatsa is base,
violent, and lacking in nobility. They are illegitimate by birth, and their accomplishments have not
resulted from the noble deeds of their parents. The king is a nihilist. Hence this is not a worthy place
for the Bodhisattva to take birth, either.”

Some suggested, “The city of Vaiśālī is wealthy, prosperous, and happy. Delightful and teeming
with people, it is like a heavenly palace,
with terraces, balconies, architraves, skylights, cool pavilions, multistoried buildings, and palaces.
This city is filled with blooming flowers, ringed with gardens, and encircled by forests. This is a worthy
place for the Bodhisattva to be conceived.”

“This is not a worthy place, either,” others replied. “They do not speak to one another with
decorum. They have no Dharma practice, nor do they respect their superiors, elders, leaders, or those in
between. Each thinks that he is king, never taking on the role of a student or accepting the Dharma. Hence
this city is not worthy of the Bodhisattva, either.”

Others said, “The Pradyota family in the city of Ujjayinī has a great army and many mounts. They
have emerged victorious in battle over their foes. This is a fitting place for the Bodhisattva to be
conceived.”

To this the response came, “This is not a worthy place, for these people are malicious and
violent. They are uncivilized, wild, and impetuous, without any heed for the consequences of their
actions. Hence this is not an appropriate place for the Bodhisattva to be conceived.”

Some said, “The city of Mathurā is rich, prosperous, and happy. It is populous, filled with
people. The royal palace of King Subāhu, who commands an
army of brave warriors, is a fitting place for the Bodhisattva to be conceived.”

“This is not a worthy place,” others replied. “This king was born into a family with wrong views.
Indeed he is like a savage, so it is inappropriate for the Bodhisattva to take his final existence in a
family with wrong views. Hence this as
well is not an appropriate place for the Bodhisattva to be conceived.”

Some suggested, “The king of the city of Hastināpura was born in the family descended from Pāṇḍu.
This king is brave, courageous, and handsome. He has conquered opposing armies. Thus it is fitting for the
Bodhisattva to be conceived in this family.”

To this, others responded, “This family is also not worthy of the Bodhisattva. Those born into
the Pāṇḍava family have confused their genealogy. They say that
Yudhiṣṭhira is the son of Dharma, that Bhīmasena is the son of Vāyu, that Arjuna
is the son of Indra, and that Nakula and Sahadeva are the sons of the two Aśvins. Hence it is not proper
for the Bodhisattva to be conceived in this family.”

Some said, “The city of Mithilā is extremely beautiful and prosperous. This is the land ruled by
King Sumitra, who has many elephants, horses, chariots, infantry, and troops. He also has great material
wealth, with great stores of gold, silver, jewels, pearls, beryl, conches, crystals, corals, fine gold,
and many other riches and belongings. He is powerful, with an army unafraid of the kings from surrounding
lands. He has many friends, and he delights in the Dharma. This family is a fitting place for the
Bodhisattva to be conceived.”

“This is not appropriate,” others replied. “King Sumitra does indeed have these qualities. Yet he
is extremely aged, so he does not even possess the ability to produce a son. Moreover, he already has many
sons. It is not proper for the Bodhisattva to be conceived in this family.”

As they considered this, a god named Jñānaketudhvaja, who was firmly established in the Great
Vehicle and could not be turned away from awakening, spoke to the great assembly of gods and bodhisattvas:
“Come, my friends. Let us go before the Bodhisattva himself and ask him what sublime qualities a precious
family must have in order for a bodhisattva to take his final birth there.”

“Excellent!” they replied. With palms joined, they all went before the Bodhisattva and asked him,
“Sublime Being, what sublime qualities must a precious family have for a bodhisattva to take his final
birth there?”

Looking upon the great assembly of bodhisattvas and the great assembly of gods, the Bodhisattva
then addressed the gathering: “Friends, the family into which a bodhisattva takes his final birth must
have sixty-four excellent qualities. What are these sixty-four qualities?

“This family must be noble and it must be known by all. It must not be petty or prone to
violence. It must be of a good caste and good clan. It must have excellent marital unions, with excellent
marital unions in the past, and marital unions between individuals who are pure. These marital unions must
be between people who are both pure, well-known by all, and renowned for their great power. This family
must have many men and women. It must be fearless, not base or cowardly. It must not be greedy, but disciplined. It must be wise and watched
over by ministers. This family must be creative and thereby enjoy worldly pleasures. This family should be
steadfast in its friendships and safeguard the lives of all the beings throughout the animal kingdom. They must have gratitude and know how to conduct themselves appropriately.
They must not be moved by ambition, anger, ignorance, or fear. They must be afraid of engaging in negative
deeds. They must not dwell in ignorance. This family must be benevolent and industrious. It must be
inspired to give, be generous, and remember the kindness of others. They must be physically strong, with
great power and strength, indeed supreme strength. They must make offerings to the sages, to the gods, and
to stūpas, and also pay homage to their ancestors. They must not hold grudges.

“This family must be renowned throughout the ten directions and have a vast retinue. It must not
be divided. It must be peerless. This family must be the most senior and the most illustrious among all
families. It must be powerful, and renowned as such. They must respect their fathers, mothers, mendicants,
and priests. They must have great stores of treasure and grain. They must have a great deal of gold, and
many jewels, gems, pearls, lapis lazuli, conches, crystals, corals, fine gold, silver, and many other
riches and belongings. They must have many elephants, horses, camels, oxen, and sheep. They must have many male servants, female
servants, officials, and workers. This family must be difficult to defeat. It must accomplish all of its
aims. It must be a family of universal monarchs. It must be aided, in great measure, by the root virtues
accumulated in the past. It must be descended from a noble family, a family of bodhisattvas. Indeed this family must be irreproachable when it comes to any accusations
of faults related to one’s birth, such as those found in this entire world with its gods, demons, and
brahmās, mendicants and priests. Friends, the family of a bodhisattva in his final existence must have
these sixty-four qualities.

“Friends, the woman in whose womb a bodhisattva is conceived in his final existence must have
thirty-two qualities. What are these thirty-two qualities? A bodhisattva in his final existence must be
conceived in the womb of a woman known by all and steadfast in conduct. She must come from a good caste
and a good family. She must have an excellent figure, an excellent name, and excellent proportions. She
must not have given birth previously, and she must have excellent discipline. She must be generous,
cheerful, and adroit. She must also be clear-minded, calm, fearless, learned, wise, honest, and without
guile. She must be free from anger, jealousy, and greed. She must not be coarse, easily distracted, or
prone to gossip. She must be patient and good-natured, with a good conscience and sense of modesty. She
should have little attachment, anger, and ignorance. She should be free from the faults of womankind and be a devoted wife. In his final
existence, a bodhisattva must be conceived in the womb of a woman with all of these excellent
qualities.

“Friends, a bodhisattva is not conceived in his mother’s womb while the moon is waning. A
bodhisattva in his final existence must be conceived during a full moon. On the fifteenth day of the
waxing moon, and in conjunction with the constellation Puṣya, the Bodhisattva will be conceived in the
womb of a mother who is observing the poṣadha fast.”

The bodhisattvas and gods, having heard the Bodhisattva explain the attributes of the pure family
and the pure mother, thought to themselves, “Where can a family with the qualities described by this holy
being be found?”

Pondering this question, they then thought, “The seat of the Śākyas is wealthy, prosperous,
agreeable, and pleasant. It has bountiful harvests and is teeming with people. Its king, Śuddhodana,
descends from pure families on both his mother’s and father’s side. His wife as well is pure. His deeds
are not swayed by the afflictions, and he bears excellent physical characteristics. Extremely wise and
endowed with brilliant merit, the king comes from an illustrious family and is descended from a line of
universal monarchs. He has incalculable wealth and treasures and innumerable precious jewels. He believes
in karma and does not hold negative views. He rules over all the lands of the Śākya clan and is honored
and revered by all the merchants, householders, ministers, and people in his court. He is kind and
handsome, neither too old nor too young. He has a fine body and every excellent quality. He is
knowledgeable concerning crafts, astrology, the self, the Dharma, the truth, the world, and signs. Indeed
he is a Dharma king who guides according to the Dharma.

“The city of Kapilavastu is the abode of sentient beings who have generated basic virtues. All
those who are born there are equal in fortune to the king. The wife of King Śuddhodana is Māyādevī, the
daughter of Suprabuddhā, a ruler of the Śākya clan. She is wealthy and youthful. Indeed she is in the
prime of life. She has an excellent figure and has not given birth. She has no sons or daughters. With a
beautiful form, as pleasing to the eye as a finely drawn picture, she is bedecked with jewelry like a
celestial maiden, free from the faults of womankind. She speaks the truth, with words that are soft,
gentle, dependable, and altogether beyond reproach. Her voice is like that of the cuckoo; she is demure
and speaks only sweet and pleasant words.

“Māyādevī is reserved, free of anger, pride, conceit, and arrogance. She does not get indignant
or jealous; rather what she says is timely, and she gives generously. She is disciplined and devoted to
her husband, unconcerned with other men. Her head, ears, and nose are perfectly symmetrical. Her hair, as
black as a bee, frames a fine forehead and a beautiful brow. Always smiling, she speaks with sincerity,
her words measured and pleasing to the ear. She is quick to learn, honest
and straightforward, free from guile, artifice, and deceit. She is modest and decent, constant and
dependable, and not prone to idle or frivolous chatter. She has little attachment, anger, and ignorance;
rather she is patient and of good character, carefully guarding her limbs, eyes, and mind. The movement of
her limbs is gentle, and her skin is as soft as kācilindika cloth. Her eyes are as pure as the petals of a
newly blossomed lotus flower. Her nose is well formed with a beautiful complexion. Her limbs are firm and
gently curved like the arch of a rainbow.
Every part of her body is beautiful and free of faults. She is attractive, with lips as red as the bimba
fruit, a tapered neck bedecked with jewelry, and teeth as white as jasmine and sumana flowers. She has
sloping shoulders, tapering arms, a waist curved like the arch of a bow, perfect sides, and a deep navel.
Her hips are smooth, wide, round, and firm. Her body is as firm as a vajra. She has thighs that are as
well proportioned as an elephant’s trunk, and calves like an antelope’s. The palms of her hands and the
soles of her feet are like liquid lac. She is attractive to others, with faultless eyes. Alluring to the
mind and pleasing to the eye, her form is superior even when compared with other beautiful women. Indeed
she is without peer. Since her form is like a magical emanation, the word māyā, meaning ‘magically emanated,’ was included in her name. She is also
skilled in all the arts. Like a celestial maiden in the garden of Indra, Māyādevī lives in King
Śuddhodana’s female quarters. She is fit to be the mother of the Bodhisattva. Thus it appears that the
purity of the family described by the Bodhisattva can be seen only in the Śākya clan.”

On this topic, it is said:

In the Dharmoccaya Palace, the Pure Being

Sat upon the lion throne called Sublime Dharma.

Bodhisattvas of great renown and gods

Equal in fortune to himself gathered around the Sage.

Seated there, they entertained this thought:

“What family is known to be pure

And fitting for the Bodhisattva to take birth in?

And where are the father and mother with pure qualities?”

Looking throughout all Jambudvīpa,

All the major royal families and royal lines

Were found to be flawed. Considering this,

The Śākya clan alone was seen to be free of faults.

“King Śuddhodana belongs to a royal family.

He descends from a pure line of monarchs,

Wealthy, prosperous, and free from conflicts.

A holy being, he is righteous and has gained respect.

“All the other beings in the city of Kapilavastu

Are righteous and pure in mind.

The city is filled with gardens, groves, and palaces;

The beautiful city of Kapilavastu is the most suitable birthplace.

“All its inhabitants are mighty and powerful,

With the strength of two or even three elephants.

They have perfected their training in archery and weapons

And do not harm others, even to protect their own lives.

“King Śuddhodana’s wife is supreme

Among one thousand other sublime women.

Enchanting in appearance, like a magical emanation,

She is aptly named Māyādevī, ‘Magically Emanated Goddess.’

“Her body is as beautiful as a celestial maiden,

With a shapely silhouette and perfectly formed limbs.

Any being, whether a god or a human,

Could never see enough of Māyā.

“She harbors no attachment or hatred;

She is gentle and tender, and her speech honest and mellifluous.

Neither harsh nor abrasive, she is extremely tranquil,

Never frowning and always with a smile on her face.

“With a good conscience and a sense of modesty, she observes the Dharma.

She is free of pride and conceit, and not prone to overexuberance,

Just as she has no envy and is free of guile and artifice.

She delights in giving and is always loving in her thoughts.

“Believing in karma and abandoning misguided deeds,

She adheres to what is true, controlled in body and mind.

She is free from the multitude of faults

That are commonly found in women the whole world over.

“Indeed Māyādevī is without rival,

For no other woman in the realm of humans can match her,

Nor so in the realm of gandharvas, or even in the heavenly realms.

She is worthy of being the mother of the Great Sage.

“For five hundred lifetimes, she alone

Has been the mother of the Bodhisattva,

Just as King Śuddhodana has been his father.

She thus has all the qualities of a worthy mother.

“As disciplined as an ascetic, she follows a strict code of conduct,

And while following her own conduct, she shares in her husband’s duties.

She has fulfilled her vow, given to her by the king,

For she has abstained from sexual activity for thirty-two months.

“Wherever she may be, whether sitting or standing,

Lying down or in motion, those places

Become filled with the brilliant light

Given off by her dedication to virtuous deeds.

“No being, whether god, demigod, or human,

Is able to look upon her with a lustful mind.

They all look upon her as a mother or a daughter,

For she follows the right conduct and is endowed with noble qualities.

“Due to the virtuous deeds of Māyādevī,

The king’s vast empire increases in prosperity.

Unmatched by the neighboring kings,

The ruler’s renown and fame also continue to increase.

“In this way Māyā is a suitable vessel;

In this way the Holy Being is supremely beautiful.

Thus, since these two are endowed with supreme qualities,

One will be the son, and one is worthy to be the mother.

“Other than Devī, who is endowed with the most supreme of qualities

And has the strength of ten thousand elephants,

No woman would be able to carry

The supreme man of Jambudvīpa.”

With these words of praise, the gods

And bodhisattvas, with their vast knowledge,

Proclaimed the sublime Māyā to be the mother,

Saying, “She is fit to give birth to the joy of the Śākya family.”

This concludes the third chapter, on the purity of the family.

Chapter 4

The Gateways to the Light of the Dharma

Monks, while the Bodhisattva was seeing the family of his birth, he dwelt in the Heaven of Joy in
Uccadhvaja, a great celestial palace measuring sixty-four leagues around, where he taught the Dharma to
the gods of the Heaven of Joy. The Bodhisattva had come to this great celestial palace where he now
addressed all the gods of the Heaven of Joy. “Come, gather here,” he said. “Come listen to the
Bodhisattva’s final teaching on the Dharma, a recollection of the Dharma entitled ‘The Application of
Passing.’ ”

Hearing these words, all the gods in the Heaven of Joy, along with the assembly of goddesses,
gathered together in the great celestial palace. There the Bodhisattva blessed the surrounding area, which was as vast
as the entire world with its four great continents. The area was so splendid, so beautiful to behold, so
filled with ornaments, and so enchanting that all the gods of the desire and form realms came to think
that their own homes seemed like charnel grounds in comparison.

The Bodhisattva was seated upon a lion throne that was utterly resplendent as a result of the
ripening of his merit. The base of the throne was bedecked with various precious jewels, and piles of
cushions covered in celestial cloth sat upon it. Scented with the fragrant smells of various celestial
perfumes and the finest of incense, the throne was covered with colorful and fragrant flowers. It was
magnificent indeed, glittering with the light of many hundreds of thousands of precious jewels, draped
with nets of priceless gems, and giving off the sound of strings from jeweled chimes. Delightful to
behold, the throne radiated the sounds of hundreds of thousands of jeweled bells, and it was covered with
many hundreds of thousands of nets made of precious jewels. Hanging from it were many hundreds of
thousands of silk streamers, and it was ornamented with many hundreds of thousands of silk tassels and
garlands.

Hundreds of thousands of goddesses sang, danced, and played instruments, proclaiming hundreds of
thousands of sublime qualities. Hundreds of thousands of guardians of the world stood watch, while
hundreds of thousands of Śakras offered prostrations, and hundreds of thousands of Brahmās bowed down
before the throne. Billions upon billions of bodhisattvas surrounded it, and billions upon billions of
buddhas from the ten directions, infinite in number, focused their attention on it. This throne came about
due to the force of the ripening of merit amassed through the perfections carried out over billions upon
billions of eons, indeed incalculable eons.

Monks, in this way the Bodhisattva sat upon a grand lion throne with these qualities and spoke to
the great gathering of gods. “Friends,” he said, “look upon the body of the Bodhisattva, adorned as it is with the
signs of a hundred merits. Look upon those innumerable and uncountable
bodhisattvas who dwell in the ten directions, in the east, south, west, and north, above, below, and all
around, and who are now in the sublime realm of the Heaven of Joy. They are all approaching their final
existence and, surrounded by an assembly of gods, they each delight the gods with the appearance of their
passing, demonstrating the gateway to the light of Dharma. Look upon them, countless, innumerable, and
incalculable such as they are.”

Then, through the blessings of the Bodhisattva, the entire assembly of gods saw all these
bodhisattvas. Observing them, they faced the Bodhisattva, joined their palms, and bowed down before him.
Prostrating with their entire bodies, they exclaimed, “How wondrous! The blessings of the Bodhisattva are
indeed inconceivable, for we can see all these bodhisattvas by merely directing our gaze.”

The Bodhisattva then addressed the great assembly of gods with the following words: “Friends,
please listen to the gateways to the light of the Dharma that delight the gods, which these bodhisattvas
teach the gods by the way in which they pass away. There are 108 gateways to the light of the Dharma, and
they must be taught without fail to a gathering of gods by a bodhisattva at the time of his passing. What
are these 108 gateways? They are as follows:

“Faith, my friends, is a gateway to the light of Dharma, for with it one’s mind is
unshakable.

“Inspiration is a gateway to the light of the Dharma, for with it the mind is divested of
impurities.

“Supreme joy is a gateway to the light of the Dharma, for with it the body becomes extremely
pliable.

“Contentment is a gateway to the light of the Dharma, for with it the mind becomes pure.

“Physical restraint is a gateway to the light of the Dharma, for with it the three physical
faults are purified.

“Verbal restraint is a gateway to the light of the Dharma, for with it the four verbal faults
are relinquished.

“Mental restraint is a gateway to the light of the Dharma, for with it covetousness, malice, and
misguided views are abandoned.

“Recollection of the Buddha is a gateway to the light of the Dharma, for it leads to the pure
perception of the Buddha.

“Recollection of the Dharma is a gateway to the light of the Dharma, for it leads to the pure
teaching of the Dharma.

“Recollection of the Saṅgha is a gateway to the light of the Dharma, for it stops one from
transgressing the rules.

“Recollection of giving is a gateway to the light of the Dharma, for it leads one to let go of
all material things.

“Recollection of discipline is a gateway to the light of the Dharma, for it leads to the
fulfillment of aspirations.

“Recollection of the divine is a gateway to the light of the Dharma, for it leads to a vast
mindset.

“Love is a gateway to the light of the Dharma, for it surpasses all things created by merit
based on material things.

“Compassion is a gateway to the light of the Dharma, for it leads one to take up
nonviolence.

“Joy is a gateway to the light of the Dharma, for it clears away all displeasure.

Equanimity is a gateway to the light of the Dharma, for it leads to contempt for desire.

“Investigating impermanence is a gateway to the light of the Dharma, for it leads to the
transcendence of the attachment of the desire, form, and formless realms.

“Investigating suffering is a gateway to the light of the Dharma, for it leads to the cessation
of misguided goals.

“Investigating the absence of self is a gateway to the light of the Dharma, for it eliminates
overt fixation on the self.

“Investigating peace is a gateway to the light of the Dharma, for it dampens the flames of
passion.

“Having a good conscience is a gateway to the light of the Dharma, for it brings complete inner
peace.

“Modesty is a gateway to the light of the Dharma, for it brings complete peace in others.

“Truth is a gateway to the light of the Dharma, for with it gods and humans are not
deceived.

“The authentic is a gateway to the light of the Dharma, for with it one is not deceived.

“Dharma practice is a gateway to the light of the Dharma, for with it one relies upon the
Dharma.

“Going to the Three Jewels for refuge is a gateway to the light of the Dharma, for it enables
one to transcend the three lower realms.

“Acknowledging the kindness of others is a gateway to the light of the Dharma, for it ensures
that the basic virtues one has engaged in do not go to waste.

“Gratitude is a gateway to the light of the Dharma, for it leads one to not condemn others.

“Knowing oneself is a gateway to the light of the Dharma, for it leads one to not praise
oneself.

“Knowing sentient beings is a gateway to the light of the Dharma, for it leads one to not
belittle others.

“Knowing the Dharma is a gateway to the light of the Dharma, for it leads one to apply the
Dharma assiduously and in the correct manner.

“Knowing the right time is a gateway to the light of the Dharma, for it ensures that seeing will
be meaningful.

“Conquering pride is a gateway to the light of the Dharma, for it leads to the perfection of
wisdom.

“A mind free from vindictiveness is a gateway to the light of the Dharma, for it allows one to
protect both oneself and others.

“Not holding grudges is a gateway to the light of the Dharma, for it allows one to be free from
regret.

“Sincere interest is a gateway to the light of the Dharma, for it enables one to make great
effort and be free from doubt.

“Investigating repulsiveness is a gateway to the light of the Dharma, for it enables one to
dispense with thoughts about what one desires.

“Absence of malice is a gateway to the light of the Dharma, for it enables one to dispense with
vengeful thoughts.

“Absence of stupidity is a gateway to the light of the Dharma, for it clears away ignorance.

“Pursuit of the Dharma is a gateway to the light of the Dharma, for it enables one to rely upon
the meaning.

“Desiring the Dharma is a gateway to the light of the Dharma, for it leads one to connect to the
light of the Dharma.

“Seeking to listen is a gateway to the light of the Dharma, for it enables one to investigate
the Dharma precisely and in the correct manner.

“Correct application is a gateway to the light of the Dharma, for it leads to the right
conduct.

“Knowledge of names and forms is a gateway to the light of the Dharma, for it enables one to
transcend all attachment.

“Conquering views about causes is a gateway to the light of the Dharma, for it leads to the
attainment of awareness and complete liberation.

“The elimination of attachment and aversion is a gateway to the light of the Dharma, for it
eliminates judgmental thoughts.

“Expertise concerning the aggregates is a gateway to the light of the Dharma, for it leads to
thorough understanding of suffering.

“Equality of the elements is a gateway to the light of the Dharma, for it leads to the
relinquishment of the source of suffering.

“Withdrawal of the senses is a gateway to the light of the Dharma, for it leads one to meditate
on the path.

“Acceptance of nonarising is a gateway to the light of the Dharma, for it leads to the
actualization of cessation.

“Mindfulness of the body is a gateway to the light of the Dharma, for it leads to physical
isolation.

“Mindfulness of sensations is a gateway to the light of the Dharma, for it leads to the
cessation of all sensations.

“Mindfulness of the mind is a gateway to the light of the Dharma, for it leads to a precise
understanding of the mind’s illusory nature.

“Mindfulness of phenomena is a gateway to the light of the Dharma, for it leads to unimpaired
wisdom.

“The four thorough relinquishments are gateways to the light of the Dharma, for they enable one
to relinquish all nonvirtuous qualities and to perfect all virtuous qualities.

“The four bases of miraculous power are gateways to the light of the Dharma, for they lead to
lightness of body and mind.

“The faculty of faith is a gateway to the light of the Dharma, for it leads one to
not depend on the guidance of others.

“The faculty of diligence is a gateway to the light of the Dharma, for it endows
one with the wisdom of realization.

“The faculty of mindfulness is a gateway to the light of the Dharma, for it leads
one to engage in wholesome deeds.

“The faculty of absorption is a gateway to the light of the Dharma, for it leads to
the liberation of mind.

“The faculty of knowledge is a gateway to the light of the Dharma, for it leads to
the wisdom of direct perception.

“The power of faith is a gateway to the light of the Dharma, for it leads to the thorough
transcendence of the power of Māra.

“The power of diligence is a gateway to the light of the Dharma, for with it one will not turn
back.

“The power of mindfulness is a gateway to the light of the Dharma, for with it one will not be
led astray.

“The power of absorption is a gateway to the light of the Dharma, for with it one will
relinquish all discursive thinking.

“The power of knowledge is a gateway to the light of the Dharma, for with it one will not be
easily deceived.

“The branch of awakening of complete mindfulness is a gateway to the light of the Dharma, for it
enables one to understand the Dharma as it is.

“The branch of awakening of the complete discernment of the Dharma is a gateway to the light of
the Dharma, for it enables one to accomplish all Dharmas.

“The branch of awakening of complete diligence is a gateway to the light of the Dharma, for it
endows one with the intelligence of perfect realization.

“The branch of awakening of complete joy is a gateway to the light of the Dharma, for it enables
one to accomplish absorption.

“The branch of awakening of complete agility is a gateway to the light of the Dharma, for it
enables one to accomplish one’s endeavors.

“The branch of awakening of complete absorption is a gateway to the light of the Dharma, for it
enables one to comprehend the equality of all phenomena.

“The branch of awakening of complete equanimity is a gateway to the light of the Dharma, for it
leads to distaste for all births.

“Right view is a gateway to the light of the Dharma, for it prevents one from transgressing the
rules.

“Right resolve is a gateway to the light of the Dharma, for it leads one to relinquish all
thoughts, concepts, and ideas.

“Right speech is a gateway to the light of the Dharma, for it leads one to realize that all
words, sounds, language, and speech are like echoes.

“Right action is a gateway to the light of the Dharma, for it leads to the absence of karma and
the absence of ripening.

“Right livelihood is a gateway to the light of the Dharma, for it leads one to cease all
pursuits.

“Right effort is a gateway to the light of the Dharma, for it leads one to reach the other
shore.

“Right mindfulness is a gateway to the light of the Dharma, for it leads to the absence of
mindlessness and mental engagements.

“Right absorption is a gateway to the light of the Dharma, for it leads to the attainment of the
absorption of an undisturbed mind.

“The mind of awakening is a gateway to the light of the Dharma, for it ensures the continuity of
the line of the Three Jewels.

“Intention is a gateway to the light of the Dharma, for it leads to a lack of desire for the
Lesser Vehicle.

“Superior intention is a gateway to the light of the Dharma, for it leads to a distinct focus on
the vast Buddhadharma.

“Application is a gateway to the light of the Dharma, for it leads to the perfection of all
virtuous qualities.

“The perfection of generosity is a gateway to the light of the Dharma, for it leads to the
sublime marks and signs, to the complete purity of the buddha realms, and to the thorough ripening of
those sentient beings that are greedy.

“The perfection of discipline is a gateway to the light of the Dharma, for it enables one to transcend all the restricted and
lower states of existence and to ripen those sentient beings with lax
discipline.

“The perfection of patience is a gateway to the light of the Dharma, for it enables one to
relinquish malice, aggression, anger, pride, arrogance, and conceit, and to ripen those sentient beings
that harbor malice.

“The perfection of diligence is a gateway to the light of the Dharma, for it enables one to
practice all virtuous endeavors and to ripen those sentient beings that are lazy.

“The perfection of concentration is a gateway to the light of the Dharma, for it enables one to
give rise to all states of equipoise and superknowledge and to ripen those sentient beings that are
distracted.

“The perfection of knowledge is a gateway to the light of the Dharma, for it enables one to
relinquish the dark fog of ignorance and stupidity, to abandon incorrect views, and to ripen sentient
beings with incorrect knowledge.

“Skillful means are gateways to the light of the Dharma, for they enable one to teach modes of
conduct that accord with the interests of sentient beings and to practice all the teachings of the
Buddha.

“The four means of attracting disciples are gateways to the light of the Dharma, for they gather
sentient beings and turn them into suitable recipients for the Dharma that comes from the discovery of
awakening.

“Ripening sentient beings is a gateway to the light of the Dharma, for it enables one to not be
attached to one’s own happiness and to be free from discouragement.

“Grasping the true Dharma is a gateway to the light of the Dharma, for it enables one to
eliminate the afflictions of all sentient beings.

“The accumulation of merit is a gateway to the light of the Dharma, for it enables one to
nurture all sentient beings.

“The accumulation of wisdom is a gateway to the light of the Dharma, for it perfects the ten
powers.

“The accumulation of calm abiding is a gateway to the light of the Dharma, for it leads to the
attainment of the absorption of the thus-gone ones.

“The accumulation of insight is a gateway to the light of the Dharma, for it leads to the
attainment of the eye of knowledge.

“Accessing authentic discerning awareness is a gateway to the light of the Dharma, for it leads
to the attainment of the eye of Dharma.

“Accessing the trustworthy is a gateway to the light of the Dharma, for it leads to the purity
of the eye of the Buddha.

“The attainment of dhāraṇī is a gateway to the light of the Dharma, for it enables one to retain
everything said by the Buddha.

“The attainment of confidence is a gateway to the light of the Dharma, for it enables one to
satisfy all sentient beings by offering them clear explanations.

“Acceptance of the concordant Dharma is a gateway to the light of the Dharma, for it leads to
being in accord with the entirety of the Buddhadharma.

“Acceptance of the Dharma of nonarising is a gateway to the light of the Dharma, for it leads to
the attainment of prophecy.

“The ground of nonreturning is a gateway to the light of the Dharma, for it leads to the
complete perfection of the entirety of the Buddhadharma.

“The wisdom that evolves from ground to ground is a gateway to the light of the Dharma, for it
leads to being empowered with the wisdom of omniscience.

The ground of empowerment is a gateway to the light of the Dharma, for it leads one to be
conceived in the womb, to be born, to manifest in the world, to undergo austerities, to go to the seat of
awakening, to tame Māra, to attain complete awakening, to turn the wheel of Dharma, and to manifest great
parinirvāṇa.

“These, friends, are known as the 108 gateways to the light of the Dharma,
which a bodhisattva must teach to the assembly of gods at the time of his passing.”

Monks, when the Bodhisattva taught this chapter, “The Gateways to the Light of the Dharma,” out
of the assembly of gods, 84,000 gods gave rise to the mind of unexcelled, perfect, and complete awakening.
The 32,000 gods who had previously been trained gained acceptance that phenomena are nonarising. The 360
million gods gained the pure eye regarding phenomena, unblemished and untainted. The entire fine realm of
the Heaven of Joy was covered knee deep in celestial flowers.

Monks, at that time the Bodhisattva uttered these verses in order to bring even more joy to the
assembly of gods:

At the time that the Guide, the Lion of Men, passes away

And descends from the supreme realm of the Heaven of Joy,

He proclaims these words to the gods:

“Abandon all forms of mindlessness!

“The multitude of divine pleasures,

All wonderful things conjured up by the mind,

All of this is caused by virtuous actions.

So listen now to learn about these actions.

“Acknowledge the kindness done to you.

Do not fall back into the three lower realms

After exhausting your previous stores of merit;

There is only unhappiness and suffering there.

“Once you develop respect for me,

Apply yourselves earnestly to practicing

The teachings that you have heard,

And you will inevitably attain boundless joy.

“All desirable things are impermanent and unstable;

Nothing is eternal, not even the eons.

Everything is like a mirage or an illusion,

And as fleeting as lightning or a water bubble.

“The pleasure brought about by the qualities

Of desirable things is as unsatisfying as drinking salt water,

But those with noble pristine knowledge

That transcends the world are satisfied.

“Goddesses, companions, and beautiful songs

Are like the audience of a play.

They are like a crowd of people who assemble

And then go their own separate ways.

“In the realm of the conditioned, there are no allies,

No friends, no relatives, and no retinue.

And besides, the karma that results from good deeds

Also binds one, and ever follows behind one’s back.

“Therefore be harmonious with one another;

Act with a loving and benevolent mind.

Engage in wholesome activities,

For actions done well bring no torment.

“Please recall the Buddha, Dharma, and Saṅgha,

And do not slip into heedlessness.

Those who delight in study, discipline, and generosity

Are endowed with patience and gentleness.

“Investigate suffering, impermanence, and lack of self;

Examine these three phenomena thoroughly.

They occur in connection to causes and conditions;

They are void of life and have no owner.

“Whatever miraculous powers you see in me,

And whatever eloquence, wisdom, and qualities I may have,

All of this is caused by virtuous deeds

Arising from study, discipline, and conscientiousness.

“For the welfare, benefit, and love of sentient beings,

You should emulate me with your discipline, study,

Conscientiousness, generosity,

Restraint, and self-control.

“For you will not be able to accomplish the auspicious teachings

By the mere sound of your voice and speech.

Please adopt the right conduct

And practice what you teach.

“Do not simply follow what other people say;

Exert yourself with continuous concentration.

When acting, one takes the opportunity;

Without acting, one does not accomplish anything.

“Recall all the suffering you have experienced

Circling through cyclic existence until now.

If you fall prey to distortions,

Nirvāṇa and freedom from attachment will not be achieved.

“Therefore, having now obtained freedom,

A spiritual guide, and a conducive environment,

And having met with the superior teaching of Dharma,

You should pacify attachment and the other afflictions.

“Freed from pride, arrogance, and conceit,

Always flexible, upright, and honest,

Dedicate yourself to reaching the transcendence of suffering

And apply yourself to realizing the path.

“Disperse all the darkness and turbidity of ignorance

With the lamp of knowledge.

Tear the net of error, with its latencies,

Using the vajra of wisdom.

“What need is there to say many things?

It is in your interest to follow this teaching.

If you do not abide by this teaching,

Then it is not the fault of the teaching.

“When I attain awakening

And shower down the teaching that leads to immortality,

You, who have pure minds, should come

And listen to the true Dharma.”

This concludes the fourth chapter, on the gateways to the light of the Dharma.

Chapter 5

Setting Out

Monks, in that way the Bodhisattva taught this Dharma discourse to the large congregation of
gods, instructed them, inspired them,
delighted them, and caused them to be receptive. He then said to that assembly of fortunate gods:

“Friends, I will now proceed to Jambudvīpa. In the past when I practiced the conduct of a
bodhisattva, I attracted sentient beings through the four activities of giving, pleasant speech,
beneficial activity, and demonstrating consistency in speech and aims. But friends, I would be acting
without gratitude, and it would be inappropriate, if I were not now to achieve unexcelled, perfect, and
complete awakening.”

Hearing that, the gods of the Heaven of Joy wept and embraced the feet of the Bodhisattva. They
said, “Virtuous One, without you, this Heaven of Joy will lose its
splendor.”

To this, the Bodhisattva replied to the great retinue of gods, “The bodhisattva Maitreya will
teach you the Dharma.” He then took the crown from his own head and placed it on the head of the
bodhisattva Maitreya, saying, “You, virtuous one, shall awaken to perfect and complete buddhahood after
me.”

Thus it was that the Bodhisattva enthroned the bodhisattva Maitreya in the Heaven of Joy. Then he
again spoke to the great retinue of gods: “Friends, in what form should I enter the womb of a mother?”

Some replied, “As a human in the form of a young brahmin.” But other gods suggested, “In the form
of Śakra, or Brahmā, or a great king, or Vaiśravaṇa, or a gandharva, or a kinnara, or a mahoraga, or
Maheśvara, or the moon god, or the sun
god, or a garuḍa.”

There was also one of the gods of the Brahmā realm present, who was called Ugratejā. Having been
a sage in his previous life, he had taken rebirth among the gods, where his progress toward unexcelled and
perfect awakening had become irreversible. He now spoke:

“The priests’ mantras and the treatises of the Vedas mention the proper form for a bodhisattva
to take when descending into the womb of his mother. How should it be?

“In the glorious form of an excellent, great,

Six-tusked elephant, covered with golden netting,

Its head intensely red and very handsome,

With glistening wet cheeks:

“Priests who are truly learned in the Vedas

Will recognize such features,

And will correctly foresee and announce

The advent of one with the thirty-two marks.”

Monks, while the Bodhisattva was still residing in the sublime Heaven of Joy, he considered the
time for his birth. At that time he manifested eight omens at the sublime residence of King Śuddhodana.
What were these eight?

The residence was immaculate since all weeds, stumps, brambles, small pebbles, and gravel had
been removed. It was well watered and very clean. It was undisturbed by
wind and free from soot and dust. There were no mosquitoes, flies, bees, or snakes. It was covered with
flowers, and the area became level, like the palm of a hand. This was the first omen.

Flocks of birds came to the palace from the Himālayan mountains, the king of mountain ranges.
There were pattraguptas, parrots, mynas, cuckoos, swans, curlews, peacocks, wild geese, kunālas,
nightingales, pheasants, and many others. The birds had beautiful and delightful wings in many colors and
sang in melodious sounds. They perched upon the verandas, turrets, doorways, pavilions, and upper terraces of King Śuddhodana’s sublime
residence. The birds were joyful and content, and they each sang happily. This was the second omen.

In all of King Śuddhodana’s delightful parks, woodlands, and gardens, the various trees blossomed
and carried fruits of all seasons. This was the third omen.

In each of King Śuddhodana’s lotus ponds and reservoirs, there appeared lotuses the size of
cartwheels, each with many trillions of petals. This was the fourth omen.

In that sublime residence of King Śuddhodana, all the provisions of butter, sesame oil, honey,
raw sugar, and sugar-cane juice were never depleted and appeared to be full even though they were used
abundantly. This was the fifth omen.

Inside the women’s quarters of King Śuddhodana’s excellent residence, all the instruments, such
as the great kettledrums, the clay and wooden kettledrums, the flutes, lutes, reed pipes, three-stringed
lutes, bells, and cymbals suddenly emitted wonderful music by themselves without being played. This was
the sixth omen.

In that most excellent residence of King Śuddhodana, all the containers of different types of
precious substances, such as gold, silver, jewels, pearls, beryl, shells, crystals, and corals, opened
their lids and displayed their flawless perfection and abundance. This was the
seventh omen.

A pure and immaculate light, much brighter than those of the sun and the moon, appeared and
produced mental and physical pleasure. This was the eighth omen.

Queen Māyā bathed and applied perfumes to her body. She ornamented her arms with many bracelets
and dressed in the softest and most beautiful garments. Joyful, happy, and rapturous, accompanied and
encircled by ten thousand women, she went to where King Śuddhodana was seated comfortably in the music
hall. She seated herself to his right side on the fine, precious throne draped with jeweled latticework.
With a smiling and trusting face free from anger, she spoke to King Śuddhodana in these verses:

“Your Majesty, master of the earth, good lord, I pray that you hear me!

Your Highness, please grant me a favor!

Please listen and rejoice in your heart

Concerning these wishes on which my mind is set.

“Lord, out of compassion for all beings, I will adopt the eight precepts,

Which include disciplined and moral conduct, as well as fasting.

Without harming any living creature and always with pure feelings,

I will love others in the same way that I love myself.

“I have renounced any thievish thoughts and given up attachment and arrogance;

Your Majesty, I will not act immorally.

I will remain truthful, not slander others, and abandon harsh words;

I will never use idle or nonvirtuous words.

“I renounce all anger, aggression, stupidity, and conceit;

Renouncing all covetousness, I will be content with my own wealth.

I will act properly and renounce flattery, hypocrisy, and envy;

I will travel this path of the ten virtuous actions.

“I am joyfully engaged in strict disciplined conduct;

So, sovereign master of men, do not act lustfully because of attraction to me.

Your Majesty, may nonvirtue not arise in you for a long time;

Please rejoice as I am nearby you in strict discipline.

“Your Highness, I beseech you, quick, say yes today!

Inside the cool pavilion at the top of the palace where the swans roost,

On a soft and sweetly scented bed scattered with flowers,

I would like to live happily, always surrounded by my female friends.

“May no male servants, boys,

Or even common women attend me.

May I hear only pleasant and harmonious talk,

And may there be nothing unpleasant to hear or see.

“I ask that you release all those held in prisons

And that you endow the poor with wealth.

For one week, for the sake of people’s happiness,

Please give food, drink, clothing, chariots, palanquins, and horses.

“May each and every man, woman, and child in this palace

Be free from quarreling and angry words.

May their minds be full of mutual affection,

And may they enjoy themselves together, like gods in pleasure groves.

“May no persecution, beating, or malicious threats take place.

May there be no royal retribution or unjust punishment.

Lord, please look upon all beings as if upon an only child;

Think benevolently and lovingly with a composed mind.”

When the king heard this speech, he rejoiced and proclaimed:

“Let everything you wish come to pass!

Whatever you seek and wish,

That request I shall grant you.”

The excellent king commanded his entourage,

“Make the finest preparations in the upper quarters of the palace.

Decorate them with beautiful flowers and use the best incense and perfume;

Adorn them with parasols, banners, and rows of palms trees.

“Place on guard twenty thousand brave fighting men in armor,

Brandishing swords, arrows, spears, and lances.

Let them guard the quarters where the swans call out melodiously;

Let them guard the queen with loving care so that she is not afraid.”

Bathed, perfumed, well dressed, and with her arms bejeweled,

Surrounded by her female attendants, like a goddess,

Accompanied by the pleasant sounds of thousands of cymbals,

The queen ascended and rested like a divine maiden.

The legs of her bed were embellished with costly divine jewels;

It was a pleasing bed bestrewn with flowers.

There she unfastened her tiara of precious jewels,

Like a goddess in the Miśraka Garden.

Monks, in the meantime the gods were gathering. There were the Four Great Kings; Śakra, lord of
the gods; and the gods of Suyāma, Santuṣita, Sunirmita, and Paranirmitavaśavartin.

There were also Sārthavāha, the officer son of Māra; Brahmā, the lord of the Sahā World; the
divine priest Brahmottara; the divine priest Subrahmā; and Prabhāvyūha, Ābhāsvara, Maheśvara, and the gods
living in the pure realms of Niṣṭhāgata and the Highest Heaven, as well as many hundreds of thousands of
others as well. They spoke to one another in these words:

“Friends, if we were to allow the Bodhisattva to depart alone, without expressing our gratitude
to him, it would be inappropriate. Friends, who among us will have the courage to serve the Bodhisattva
constantly and ceaselessly as he travels to the womb of his mother? Who will serve him as he is in the
womb, when he is born, as he grows and plays as a young child? Who will serve him when he is in the female
quarters watching the musical performances, and when he renounces his home and is practicing austerities?
Who will serve him as he proceeds to the seat of awakening, tames the demons, attains perfect and complete
awakening, and turns the wheel of the Dharma? Who will serve him until he demonstrates passing into great
parinirvāṇa? Who can keep him company with a kind, affectionate, friendly, loving, and noble
attitude?”

Then they sang these verses:

“Who among us has the courage to follow joyfully

This being, one with such perfect appearance?

Who would like to increase

His merit, splendor, power, and renown?

“Whoever lives in these divine palaces

And wishes to enjoy the divine pleasures

Of the goddesses and the divine delights,

Let him serve the one with a face like an immaculate moon.

“Whoever wishes to enjoy the charming Miśraka Garden,

With the celestial palace, the birthplace of the gods,

Full of golden-hued flowers,

Let him serve the immaculate brilliant one.

“Whoever wishes to frolic together with goddesses

In a splendid chariot, or in the pleasure groves

Carpeted with petals of māndārava flowers,

Let him serve this great being.

“Whoever aspires to be the ruler of the Heaven Free from Strife

Or to be the lord of the Heaven of Joy,

Someone worthy of worship by all beings,

Let him serve the one of unlimited renown.

“Whoever desires to enjoy himself in a beautiful mansion

In the Heaven of Delighting in Emanations

And wants to enjoy all the mentally created illusions,

Let him serve this one possessing excellent qualities.

“Whoever is a master over demons, but whose mind has no hatred,

Who has attained complete mastery of all types of power,

Who is the master of his senses and has surpassed others,

Let him go with this benefactor.

“Similarly whoever wishes to pass beyond the desire realm

And reside in the realm of Brahmā,

Let him serve today the great being

Resplendent with the four immeasurables.

“Whoever longs to take birth among humans

In the vast realm of a supreme universal monarch,

Let him serve the One with Abundant Merit,

The Jewel Mine, the One Who Bestows Fearlessness and Bliss.

“Whoever wants to be a ruler or the son of a wealthy merchant,

Rich and happy with great wealth,

Surrounded by an army able to conquer enemies,

Let him go with this benefactor.

“Whoever desires beauty, luxuries, and power,

And wishes for fame, courage, and good qualities,

And would like to speak agreeably with words that are heeded,

Let him attend upon that learned lord who speaks with the voice of Brahmā.

“Whoever desires the divine and human enjoyments,

Or all the happiness of the three realms of existence,

Or the bliss of concentration and the happiness in solitude,

Let him follow the Dharma Lord.

“Whoever yearns to abandon attachment and anger,

And wants to clear away the darkness of the afflictions,

Let him, with his mind calm, tranquil, and totally at peace,

Quickly follow the One Who Has Tamed His Mind.

“Whoever wishes for the wisdom of learners, masters, and solitary buddhas,

As well as the wisdom of omniscience,

And hopes to roar like a lion through the ten powers,

Let him follow the learned one with an ocean of qualities.

“Whoever desires to close the path to the lower realms,

And open the path to the fortune of deathlessness,

And travel on the eightfold path,

Let him follow the One Who Has Completed All Paths.

“Whoever wishes to make offerings to the Thus-Gone One,

And listen to the Dharma from that lord of compassion,

And attain the qualities of the saṅgha,

Let him follow this ocean of qualities.

“Whoever hopes to exhaust the sufferings of birth, old age, sickness, and death,

And be free from the shackles of cyclic existence,

And enjoy purity equal to limitless space,

Let him follow this pure being.

“Whoever wishes to liberate himself as well as others,

Desiring beauty that is pleasing to all,

Supreme bodily marks, and the blossoming of qualities,

Let him attend the learned one who is beautiful to behold.

“The learned one who wishes for

Discipline, absorption, and knowledge,

Who wants liberation that is profound, hard to see, and difficult to fathom,

Let him quickly follow the king of physicians.

“Whoever desires many such qualities,

And the happiness of existence as well as nirvāṇa,

And wants to utterly perfect all qualities,

Let him follow the learned one who masters disciplined conduct.”

When they heard these verses, the gods assembled. There were 84,000 gods from the Heaven of the
Four Great Kings, 100,000 gods from the Heaven of the Thirty-Three, 100,000 gods from the Heaven Free from
Strife, 100,000 gods from the Heaven of Joy, 100,000 gods from the Heaven of Delighting in Emanations,
100,000 gods from the Heaven of Making Use of Others’ Emanations, 60,000 gods from the realm of Māra who
were born there because of their former virtuous actions, 68,000 gods
from the realm of Brahmā, and many hundreds of thousands of gods assembled from all the realms up to the
highest heaven.

Moreover, many hundreds of thousands of gods came together from the east, the south, the west,
and the north. The foremost among the gods
then spoke these verses to the great assembly of gods:

“Immortal lords, please listen to these words

That express what is on our minds!

We give up our sensual enjoyments and the perfect bliss of concentration

In order to serve this sublime pure being.

“As he enters the womb, abides in the womb, and is born,

We will make offerings to the Great Being, so worthy of worship.

We shall protect the Sage, who is well guarded by merit;

No one shall cause him any problems through a hostile mind.

“In songs and with the melodious sounds of cymbals,

We will praise the qualities of the one with an ocean of qualities.

Whoever hears this will engender the excellent mind of awakening

And thus delight all gods and humans.

“We shall fill the king’s palace with flower petals

And light the finest incense of black aloe.

With that aroma, gods and humans will become very content;

It will free them from sickness and fever and make them happy.

“We will fill the entire city of Kapilavastu

With blossoms of māndārava flowers, beautiful jasmine, and hibiscus,

In order to make offerings to him,

Who appears due to virtuous activities.

“As long as he is in his mother’s womb, untainted by the three stains,

And until he is born in order to bring an end to aging and death,

We will serve him devotedly.

Our wish is to make offerings to the great intelligent one.

“It will be a great blessing for gods and humans

To witness the newborn taking seven steps,

To see him received by Śakra and Brahmā,

And to see the Pure Being bathed with perfumed water.

“While he behaves in accord with the world,

And conquers the afflictions of desire inside the women’s quarters,

And as he abandons his entire kingdom,

Throughout that time, we will serve him devotedly.

“When he acquires grass and travels to the seat of awakening,

And as he conquers the demons and gains awakening,

And is entreated to turn the wheel of the Dharma by a billion Brahmā gods,

Throughout that time, we will make vast offerings to the Well-Gone One.

“While he tames trillions of beings for the deathless state,

Performing enlightened activity in the trichiliocosm,

And until he passes into cool and peaceful nirvāṇa,

For that long, none of us will abandon the greatly renowned sage.”

Monks, the goddesses who sport in the desire realms saw the perfection
of the Bodhisattva’s bodily form and wondered, “What is she like, that maiden who will conceive this
sublime and supreme pure being?”

Filled with curiosity, they gathered the finest and best flowers, incense, lamps, perfumes,
garlands, ointments, powders, and cloths. Then, blessed as they were with supernatural powers from the
ripening of merit and with divine bodies that are mentally created, they instantaneously disappeared from
that celestial palace.

By means of their celestial powers, they traveled to Kapilavastu, that sublime city with a
hundred thousand gardens, and arrived at King Śuddhodana’s residence,
known as the Home of the Swans, the great mansion that resembled the palaces of the ruler of the gods.

The goddesses, wearing loose gowns, were well adorned by the splendor of their immaculate merit,
and their arms and hands were full of divine ornaments. They saw Queen Māyā resting on her fine bed. They
pointed her out to each other and,
hovering in midsky, they sang these verses to one another:

“We goddesses who live in divine abodes

Saw the attractive body of the Bodhisattva.

At that time we considered,

‘What will the mother of the Bodhisattva be like?’

“Our curiosity aroused, we approached the royal palace

With garlands of flowers in our hands.

Bearing aloft flowers as well as ointments,

We bowed with folded hands.

“We beauties with revealing garments

Stretched our hands and pointed out

Queen Māyā resting in her bed,

Saying, ‘Oh! Behold the beauty of that human woman!’

“Because of pride we thought

That goddesses had the most attractive bodies.

Yet when we saw the body of the king’s wife,

We saw that her splendor outshines our divine bodies.

“She will be the mother of the Supreme Being;

Full of charms, she is like Rati herself.

Just as a precious jewel rests within a fine vessel,

This queen will be such a vessel for the god of gods.

“From the palms of her hands and the soles of her feet,

Her attractive limbs surpass the divine.

When you look at her, your eyes will not be sated,

And she will only thrill your heart and mind more and more.

“Her attractive face and body

Shine like the beautiful moon in the sky

And blaze like the stainless fire of the sun.

Her body shines with an excellent light.

“The complexion of this queen is resplendent,

Shining like the purest gold.

Her hair is soft, clean, and sweetly scented,

Black like the excellent bee and arranged in braids.

“Her eyes are like lotus petals;

Her teeth are like stars in the sky.

Her waist is curved like a bow and her hips are ample;

Her shoulders are raised and her joints are smooth.

“Her thighs and calves are like the trunk of an elephant,

And her knees have a shapely form.

The palms of her hands and the soles of her feet are smooth and red;

Surely she can only be a goddess.”

Thus they examined her in many ways,

Tossed flowers, and circumambulated her.

Then, praising the renowned mother of the Victorious One,

They instantly returned to the divine realm.

The four guardians of the four directions,

Śakra, the gods free from strife, the gods enjoying emanations,

Other gods, demigods, kumbhāṇḍas, rākṣasas,

Kinnaras, and mahoragas spoke:

“Go before the Supreme Being;

Protect him, the best of men.

Do not be hostile to beings;

Do no harm to any person.”

As Queen Māyā resided in the palace,

They all assembled with their retinues.

Holding bows and arrows, swords, spears, and weapons,

They remained in the middle of the sky, keeping watch.

The gods, who know the time of passing,

Came joyfully before Queen Māyā.

They held flowers as well as ointments;

With folded hands, they paid homage.

“Lion of Speech, your time is now!

Generate compassion and kindness for the entire world;

Lord of Men, Pure Being, demonstrate passing away.

We pray that you grant the gift of the Dharma.”

Monks, as the Bodhisattva was about to pass away and take rebirth, many hundreds of thousands of
bodhisattvas, who were bound by just one more birth, came to him from the east of the sacred abode of the
Heaven of Joy. They approached the Bodhisattva in order to make offerings to him. Likewise many hundreds
of thousands of bodhisattvas, all of them bound by just one more birth, came from all ten directions
within the sacred abode of the Heaven of Joy, also approaching the Bodhisattva in order to make offerings
to him.

There were eight million four hundred thousand goddesses from the Heaven of the Four Great Kings
who approached the Bodhisattva, making offerings to him accompanied by music and singing. Similarly, eight
million four hundred thousand goddesses from each of the realms of the Heaven of the Thirty-Three, the
Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in
Emanations, and the Heaven of Making Use of Others’ Emanations approached the Bodhisattva. Singing songs
and playing musical instruments of all types, they made offerings to the Bodhisattva.

At that time the Bodhisattva had taken his seat on the Glorious Essence lion throne inside his
great palace. This throne had come about through all his merit and was visible to all the gods and nāgas.
Then, as the bodhisattvas and many millions of gods, nāgas, and yakṣas assembled around him, he began his
departure from the sublime realm of the Heaven of Joy.

Monks, as he started to move, the
Bodhisattva’s body began to shine with a brilliant and dazzling light that surpassed any other celestial
light. This unprecedented light illuminated all the vast and enormous realms of the great trichiliocosm.
Even the darkest regions of the world, filled with negativity and obscurity, where even the renowned great
power and magical ability of the sun and the moon are unable to produce light, colors, or heat, were
bathed in light. In those realms, the unfortunate beings normally cannot even see their own hands. But
even there, the dazzling light shone. Due to the light, the beings in those realms now recognized one
another and remarked, “Listen, friends! Other beings have also been born here!”

Then the whole billionfold world system shook in six ways and exhibited eighteen great signs. It
began to quiver, tremble, quake, move, make sound, and roar, each in three degrees of intensity. The world shook so violently that its center and edge, east and west, as
well as north and south, all bounced around, so that when one side was up, the other was down.

At that point one could hear all sorts of pleasant and cheerful sounds. There were sounds that
inspired love and made everyone serene. There were inviting and refreshing sounds that were impossible to
describe or imitate, agreeable sounds that do not produce fear. At that moment there was not a single being anywhere that felt
hostile, frightened, or anxious. At that moment even the light of the sun and moon and the splendor of the
gods, such as Śakra, Brahmā, and the world protectors, was eclipsed. All beings who were living in the
hells, along with those born as animals and all those in the realm of the lord of death, became
instantaneously free from suffering and filled with every happiness. No being had any painful emotion,
such as anger, delusion, envy, jealousy, pride, hypocrisy, arrogance, wrath, malice, or burning anguish.
At that moment all sentient beings felt love for each other, wished each other well, and saw each other as
parents and children.

Trillions of divine and human musical instruments played sweet sounds without even being touched
or played. Hundreds of millions of gods lifted and carried that great mansion using their hands,
shoulders, and the crowns of their heads. Hundreds of thousands of goddesses each sang songs. From all
around they praised the Bodhisattva with the sounds of their tunes:

“You previously accumulated virtuous actions;

You have appeared through virtue gathered over a long time.

You have purified the mode of all phenomena;

Today we bring forth a great offering to you.

“In the past, for billions of eons,

You gave up your dear sons and daughters.

This shower of celestial flowers

Is the fruition of that generosity.

“Lord, you cut off your own flesh,

Kindheartedly exchanging it to release a bird.

The fruition of that practice of giving

Is that those in the world of pretas obtain food and drink.

“In the past, for billions of eons,

You preserved unbroken, uncorrupted discipline.

By the fruition of the practice of that discipline,

Those in the lower realms without all the freedoms are purified.

“In the past, for billions of eons,

You cultivated patience as the basis for attaining awakening.

The result of your practice of patience

Is that gods and humans develop loving minds.

“In the past, for billions of eons,

You cultivated supreme and unwavering diligence.

The result of your practice of diligence

Is that your body is beautiful like Mount Meru.

“In the past, for billions of eons,

You trained in concentration to purify the afflictions.

The result of your practice of concentration

Is that beings are not harmed by afflictions.

“In the past, for billions of eons,

You trained in knowledge that destroys the afflictions.

The result of your practice of knowledge

Is that you emit sublime and beautiful light.

“With the armor of compassion, you have destroyed the afflictions

And developed great compassion for all beings.

You have attained perfect delight and excellent equanimity;

Well-Gone One, Great Being, homage be to you!

“You are exalted by the splendor of the light of the lamp of knowledge

And have cleared all darkness of delusion.

Homage to you, Able One Who Shows the Path—

The leader, the eye in the trichiliocosm.

“Skilled in the higher knowledge of the bases of miraculous powers,

You see the truth and have trained in the sacred meaning.

Having crossed over, you liberate others;

Homage to you, the Well-Gone One Who Liberates.

“Skilled in means and higher knowledge,

You show a passing away that is devoid of death and rebirth.

Although you act harmoniously in accord with worldly law,

You are in no way attracted to the world.

“Inconceivably excellent gains come to anyone

Who merely comes to hear or see you.

So how about those who actually listen to the Dharma

And develop faith and joy?

“The entire realm of the Heaven of Joy is gloomy,

But the sun has risen in Jambudvīpa.

You will awaken inconceivable trillions of creatures

Who are asleep due to their afflictions.

“Today the palace will be filled with wonders:

It will be crowded with trillions of deities;

It will resound with the music played by divine maidens;

In the king’s mansion, sweet music will be heard.

“The lady is endowed with supreme beauty,

Nourished by the brilliance of her merit and virtuous actions.

This perfect son of hers will outshine

The three worlds with his splendor.

“The splendorous appearance of this perfect man

Will henceforth prevent any greed and quarrels

Among beings in this sublime palace.

All shall be lovingly reverential.

“With the birth in the family of a universal monarch,

The royal line will surely prosper.

Likewise this city of Kapilavastu will become prosperous

And replete with treasures.

“Hosts of yakṣas, rākṣasas, kumbhāṇḍas, guhyakas,

Gods, and asuras, together with their leaders—

All those who stand guard over the supreme man

Will soon attain liberation.

“Guide, whatever merit accumulates

As we praise you with respect and reverence,

We dedicate it all to awakening.

Best of Men, may we quickly become like you!”

This concludes the fifth chapter, on setting out.

Chapter 6

Entering the Womb

Monks, the cold season had passed and it was the third month of spring. It was the finest season,
when the moon enters the constellation Viśākhā. The leaves of trees unfurled and the most exquisite
flowers blossomed. It was neither cold nor hot, and there was no fog or dust in the air. Fresh green grass
covered the grounds everywhere.

The Lord of the Three Worlds, revered by all the worlds, now
judged that the time had come. On the fifteenth day, during the full moon, while his future mother was
observing the poṣadha precepts during the constellation of Puṣya, the Bodhisattva moved, fully conscious
and aware, from the fine realm of the Heaven of Joy to the womb of his mother.

He entered through his mother’s right side in the form of a baby elephant, white in color with
six tusks. His head was the color of a reddish insect, and the tusks were blazing gold. He had all his
limbs intact and his full faculties. As he entered, he stayed only at the right side of the womb and never
on the left. As this occurred, Queen Māyā was sleeping on her pleasant bed and saw the following in her
dream:

A snowy-silver colored elephant with six tusks,

Beautiful feet, exquisite trunk, and a pretty red head,

Moving in a fine gait with joints as stable as a diamond—

That perfect elephant entered her womb.

She had never seen, heard of, or experienced

Such a rare happiness.

Feeling this physical and mental bliss,

She became absorbed in concentration.

As she awoke, Queen Māyā first adorned herself with ornaments and flowing garments. Refreshed in
body and mind, she felt affectionate, joyful, and calm. She then arose from her bed and made her way down
from the upper floors of the palace, surrounded by her female attendants. She proceeded to the aśoka-tree
forest, where she felt at ease. Once there, she sent a message to King Śuddhodana: “Your Majesty, please
come, the queen would like to see you.”

When King Śuddhodana heard this message, he became very elated, and immediately he rose from his
throne. Surrounded by his ministers and townspeople, attendants and relatives, he went to the aśoka
forest. However, as he arrived, his body suddenly felt very heavy and he was unable to enter the forest.
In this way he just stood at the entrance to the aśoka forest. Reflecting a little, he then spoke these
verses:

“I do not remember my body ever feeling this heavy,

Even as I led my army of warriors into battle.

Now I cannot even enter my own property;

Can anyone tell me what has happened?”

Some gods of the pure realms had settled in the middle of the sky. Now they revealed half their
bodies and spoke these verses to King Śuddhodana:

“Your Majesty, a bodhisattva, a great being,

With qualities of austerity and discipline, honored by the three worlds,

Loving and compassionate, and empowered by merit and wisdom,

Has left the Heaven of Joy for the womb of Queen Māyā in order to become your son.”

Then, joining his palms and bowing his head,

The king went into the forest, overwhelmed by reverence and awe.

Without pride or arrogance, he looked at Queen Māyā

And asked, “What may I do for you? Tell me what to do.”

The queen replied:

“A fine and beautiful elephant, white as snow or silver,

More dazzling than the sun and the moon, well proportioned,

With beautiful legs, six great tusks, and joints as firm as diamond,

Entered my womb—please listen to this story.

“In my sleep I saw this trichiliocosm illuminated, its darkness gone,

While ten million gods were praising me.

I felt no anger, aggression, hatred, or confusion;

I felt peaceful and full of the bliss of concentration.

“I wonder if this dream of mine shows happiness or sorrow for our family?

Is my dream a genuine prediction?

Your Majesty, quickly summon the priests

Who are specialists in the Vedic treatises on dreams.”

Hearing these words, the king instantly summoned the priests

Who were experts in the Vedas and their treatises.

When the priests stood before Queen Māyā, she said,

“Listen to my story; this is what I dreamed.”

The brāhmins replied, “Your Majesty, please speak. When we hear what you saw in your dream, we
will explain.”

The queen replied:

“A fine and beautiful elephant, white as snow or silver,

More dazzling than the sun and the moon, well proportioned,

With beautiful legs, six great tusks, and joints as firm as diamond,

Entered my womb—please listen to this story.”

As they heard these words, the priests remarked,

“Your clan shall meet no sorrow but only extensive delight.

A son will be born to you, his limbs adorned with the marks;

He will belong to the lineage of kings, a great universal monarch.

“If he renounces his pleasures, his kingdom, and his palace,

And goes forth as a monk, unattached, full of compassion and love for the world,

He will become a buddha worthy of offerings in the three worlds.

He will satisfy the world with the supreme taste of the nectar of immortality.”

Following this positive prediction,

The priests had their meal in the royal palace,

Accepted an offering of gifts,

And subsequently departed.

Monks, when King Śuddhodana heard that message from the priests who understood how to analyze
marks and signs and who knew the scriptures related to dreams, he was satisfied. Impressed, delighted, and
joyful, he felt blissful and happy. He pleased the priests by offering them delicious food and drink. When
they were all full, he entertained them and presented them with gifts before they departed.

At the same time, as an offering to the Bodhisattva, alms were distributed at the four gates of
the city of Kapilavastu and at all its crossroads and junctions. The king offered food to those who were
hungry, and drink to those who were thirsty. He offered clothes to those who needed clothing, carriages to
those who required transportation, perfumes to those who desired perfume, garlands to those who wished for
garlands, oils to those who wanted ointments, sheets to those who longed for bedding, shelter to the
homeless, and necessities to those who yearned for provisions.

Then, monks, King Śuddhodana
considered, “I wonder in which residence Queen Māyā can stay happily and without affliction?”

At that very instant the Four Great Kings approached King Śuddhodana and spoke to him: “Your
Majesty, do not worry; remain happily in equanimity. We will prepare a palace for the Bodhisattva.”

Then Śakra, lord of the gods, approached King Śuddhodana and spoke to him:

“The palaces of the protectors are no good;

Those of the Heaven of the Thirty-Three are better.

I will give the Bodhisattva a palace

Equal to my Vaijayanta.”

Then a god from the Heaven Free from Strife approached King Śuddhodana and spoke to him:

“When ten million gods of Śakra’s realm

See my mansion, they marvel.

This glorious house, the best of the Heaven Free from Strife,

I give to the king’s son.”

Then a god from the Heaven of Joy approached King Śuddhodana and spoke to him:

“Previously this renowned being

Dwelt in a delightful palace

When he was in the Heaven of Joy.

That palace I will now offer to the Bodhisattva.”

Then a god from the Heaven of Delighting in Emanations approached King Śuddhodana and spoke to
him:

“A glorious, mentally created mansion

That is made of jewels,

I will give to the Bodhisattva, king,

As an act of worship.”

Then a god from the Heaven of Making Use of Others’ Emanations approached King Śuddhodana and
spoke to him:

“The resplendence of my mansion

Eclipses the light and colors

Of any beautiful mansion

Anywhere in the desire realm.

“So let me give that glorious mansion

As an offering to the Bodhisattva.

Your Majesty, I will bring

My beautiful jewel palace.

“It is strewn with divine flowers

And scented with divine perfumes.

I will offer this spacious palace;

There the queen may remain.”

Monks, in this way each of the eminent gods of the desire realm individually presented their respective residences as an offering to
the Bodhisattva, right there in the fine city of Kapilavastu. King Śuddhodana also provided an excellent
mansion. It far surpassed those built by other humans, although it could not match the divine palaces.
However, by the power of the Bodhisattva resting in the absorption known as the great
array, Queen Māyā appeared in all of those residences.

During the period when the Bodhisattva stayed in Queen Māyā’s womb, he remained on the right side
of the womb, seated in a cross-legged posture. In addition all the chief
gods believed that the mother of the Bodhisattva remained only in the residence they had given her, and
not anywhere else.

On this topic, it is said:

While the Bodhisattva remained in the absorption known as the great array,

He emanated inconceivable magical displays,

Which perfectly fulfilled the wishes of all the gods.

The wishes of the king, too, became fulfilled.

Then some gods among the assembly began to wonder, “Even the gods in the Heaven of the Four Great
Kings turn back when they approach human habitations. So what about the gods of the highest order—those in
the Heaven of the Thirty-Three, the Heaven Free from Strife, or the Heaven of Joy? How could the pure
Bodhisattva, who is free from bad-smelling odors, superior to the entire world, a jewel among beings,
transmigrate from the divine realm of the Heaven of Joy and remain for ten months in the foul-smelling
human body inside his mother’s womb?”

Then at that time, by the power of the Buddha, venerable Ānanda said to the Blessed One, “O
Blessed One, the Thus-Gone One has taught how the female body is inferior and enjoys desire. That was
astonishing. But, Blessed One, it is even more astonishing that when you, who are superior to all worlds,
were a bodhisattva in the past, you moved from the divine realm of the Heaven of Joy and entered your
mother, remaining in a human body on the right side of the womb! Blessed One, you have mentioned how it all happened, and yet it is
simply beyond me!”

The Blessed One asked, “Ānanda, would you like to see the jeweled structure that the Bodhisattva
delighted in? The one that became the Bodhisattva’s delight as he stayed in his mother’s womb?”

Ānanda replied, “Yes please, Blessed One, right away. Well-Gone One, now would be a perfect time!
If the Thus-Gone One should reveal the Bodhisattva’s delight, it would be a great pleasure to witness it.”

Then, through the Blessed One’s doing, Brahmā, lord of the Sahā World, disappeared from the
Brahma Realm together with six million eight hundred thousand gods of that same realm. They all appeared
in the presence of the Blessed One, where they prostrated at the feet of the Blessed One and circled him
three times. Then Brahmā stood to one side, bowing to the Blessed One.

Although the Blessed One knew already, he asked Brahmā, the lord of the Sahā world, “Brahmā, did
you remove the structure that delighted me in the past when I was a bodhisattva and stayed for ten months
in my mother’s womb?”

Brahmā replied, “Yes, Blessed One. Indeed, Well-Gone One.”

“Well, Brahmā,” the Blessed One inquired, “where is it now?”

Brahmā responded, “Blessed One, it is in the Brahma realm.”

“In that case, Brahmā,” directed the Blessed One, “fetch this structure that delighted me as a
bodhisattva for ten months and show it to everyone so they can know how it was constructed.”

Brahmā, lord of the Sahā World, now spoke to the gods of the Brahma realm, saying, “Please wait
here until I bring the jeweled structure that delighted the Bodhisattva.”

Then Brahmā, lord of the Sahā World, prostrated with his head at the feet of the Blessed One before
disappearing from the presence of the Blessed One. In that very instant he reached the Brahma realm. There
he spoke these words to the god Subrahmā:

“Friend, go from this Brahma realm up to the Heaven of the Thirty-Three and tell them, ‘We are
bringing the jeweled structure that delighted the Bodhisattva and we are taking it into the presence of
the Blessed One. Those among you who would like to see it should come quickly!’ ”

Brahmā, lord of the Sahā World, together with 84 trillion gods, lifted the jeweled structure that
had delighted the Bodhisattva and placed it atop a great mansion in the Brahma realm that was three
hundred leagues high. Surrounded by all these many trillions of gods, he then descended back down to
Jambudvīpa.

At that time there was a great gathering of gods from the desire realm who wished to serve the
Bodhisattva. These gods further embellished the jeweled structure that had delighted the Bodhisattva,
using divine fabrics, garlands, perfumes, flowers, music, and other divine delights. The most eminent
among the gods all surrounded the structure.

At the same time Śakra, lord of the gods, was standing far away on top of Mount Sumeru in the
middle of the ocean. Shielding his face with his palm, he turned his head and stared out unblinking and
completely transfixed, but he was unable to see the jeweled structure. Why was that? Among the gods, those
of the Brahma realm have the greatest ability, and the gods in the Heaven of the Thirty-Three, the Heaven
Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use
of Others’ Emanations are inferior in comparison to them. So what need is there to speak of Śakra, master
of the gods?

At that moment the Blessed One quieted the divine music because the humans in Jambudvīpa would
all go insane merely from hearing such music.

The Four Great Kings now came before Śakra, lord of the gods, and asked him, “Lord of the gods,
what can we do? We are unable to see this jeweled structure that delighted the Bodhisattva.”

“Friends, what can I do?” Śakra responded. “I also cannot see it right now. Nevertheless,
friends, when it is brought into the presence of the Blessed One, we should be able to see it.”

The Four Great Kings pleaded, “Lord of the gods, for that reason let us quickly do whatever is
necessary to see it!”

“Friends,” replied Śakra, “wait until the best of the superior gods come into the presence of the
Blessed One and delight him.”

Thus they stood aside, turned their heads, and gazed intently at the Blessed One. Suddenly Brahmā, lord of the Sahā World, arrived together with 84 trillion gods,
carrying the jeweled structure that had delighted the Bodhisattva and bringing it in front of the
Thus-Gone One.

The jeweled structure that had delighted the Bodhisattva was finely shaped, exquisite and
beautiful to behold. It was square in form and had four pillars. At the top was a beautifully adorned
upper floor scaled to fit a six-month-old fetus. Inside that upper chamber was a throne with a sitting
area that was likewise scaled to fit a six-month-old fetus.

There is nothing whatsoever in the world, including the realms of gods and Brahma gods, that is
similar in color and shape to the jeweled structure that delighted the Bodhisattva. When the gods saw it,
their eyes were dazzled and they were amazed. When it was placed in the presence of the Thus-Gone One, it
gleamed, radiated heat, and shone brightly. This multistoried structure was as resplendent as gold that
has been smelted twice by an expert goldsmith so that it has become perfectly refined and free of any impurity.

Likewise nothing whatsoever in all the divine realms can compare to the size and shape of the
throne inside the structure that had delighted the Bodhisattva, except perhaps the neck of the
Bodhisattva, which resembles a conch in shape and color. Even the garments worn by the great Brahmā lost
their beauty in front of the Bodhisattva’s throne, causing them to resemble cast-off black blankets that
have been beaten by wind and rain. The temple was made from uraga sandalwood, which is so precious that a
single mote of its dust is equal in value to a thousand universes. Furthermore the temple was surrounded
on all sides by more such uraga sandalwood.

Inside that temple hovered an identical second structure, which did not touch the first
structure. Inside this second temple hovered an identical third
structure, which also did not touch the second structure. Within that third temple made of incense was a
throne with cushions. The color of the uraga sandalwood was like the finest blue beryl. Around the temple
of incense were all types of flowers that surpassed even those of the gods. They had not been planted
there, but appeared solely because of the maturation of the Bodhisattva’s previous basic virtue.

That precious structure that delighted the Bodhisattva was like a diamond—solid, firm, and
indestructible. Yet it was also pleasant to the touch, like kācilindika cloth. Moreover, the precious
structure that delighted the Bodhisattva clearly reflected all that is found within the abodes of the gods
of the desire realm.

On the evening in which the Bodhisattva entered the womb, a lotus appeared from below the waters,
piercing the earth and rising up six million eight hundred thousand leagues, as far as the Brahma realm.
Only the best of charioteers and the
great Brahmā, who is master of a thousand powers, were able to see that flower. To everyone else, it was
invisible. In that great lotus appeared a drop of nectar, which embodied the extracted essence and
vitality of the entire great trichiliocosm. The great Brahmā placed this drop into a beautiful vessel of
beryl and offered it to the Bodhisattva. The Bodhisattva accepted the gift and, out of affection for the
great Brahmā, he drank it. Apart from a bodhisattva in his final existence, who has completed all the
bodhisattva stages, no other being is able to digest such a drop of vital energy.

What were the previous actions that prepared the Bodhisattva for digesting this drop of vital
energy? When the Bodhisattva was practicing the conduct of a bodhisattva
for extended periods in the past, he gave medicine to the sick, fulfilled the wishes of those who had
aspirations, and never abandoned those who came to him for refuge. He always offered the finest flowers,
the best fruits, and the most delicious foods first to the thus-gone ones, the memorials of the thus-gone
ones, the saṅgha of hearers of the thus-gone ones, and his parents. Only then would he cater to his own
needs. It was as a result of this activity that the great Brahmā offered the Bodhisattva this drop of
nectar.

Within that temple all the most excellent and exquisite pleasures and amusements came together,
manifesting due to the maturation of the Bodhisattva’s previous actions. Moreover, within the precious
structure that delighted the Bodhisattva, a set of garments appeared, known as the ornament of a
hundred thousand. Apart from a bodhisattva in his final existence, no other being anywhere could ever receive such garments.
In fact all possible sublime and perfect forms, sounds, smells, tastes, and textures were present within
that peaked structure.

In this way the temple that delighted the Bodhisattva was completely perfect and finely
constructed both inside and outside. It was also pleasant to touch, like silk from Kaliṅga. This is merely
an example, for in reality nothing could compare to it.

Because of the previous aspirations of the Bodhisattva, his intentions were accomplished. It is
the nature of things that a great bodhisattva is born into the human world. Having renounced his home, he
attains perfect and complete awakening and turns the wheel of Dharma. Yet before he enters his mother’s
womb, a temple of precious materials is manifested on the right side of the mother’s womb. Then as a
bodhisattva transmigrates from the Heaven of Joy, he remains seated in a cross-legged position in that
tiered chamber. The body of a bodhisattva in his last existence is free from the four stages of embryonic development. Instead he appears seated, with all his limbs,
organs, and characteristics fully formed. As such Queen Māyā saw the arrival of an elephant in her
dream.

Now Śakra, lord of the gods, as well as the Four Great Kings, the twenty-eight great commanders
of the yakṣas, and the master of the guhyakas, who are the type of yakṣa from which Vajrapāṇi came, all
knew that the Bodhisattva had entered the womb of his mother, and they constantly stayed close to him. The
Bodhisattva also had four goddesses named Utkhalī, Samutkhalī, Dhvajavatī, and Prabhāvatī serve him. When these four goddesses knew
that the Bodhisattva had entered the womb of his mother, they kept a constant guard over him. In addition,
when Śakra, lord of the gods, discovered that the Bodhisattva had entered the womb of his mother, he
brought along five hundred gods to constantly follow the Bodhisattva.

The body of a bodhisattva who has entered the womb of his mother develops certain features. For
example, it is like a great fire burning on a mountaintop during the darkest night, visible from a league
or even five leagues away. The body of the Bodhisattva as he entered the womb of his mother was just this
way. It was radiant, well formed, handsome, and pleasing to see. As he sat with crossed legs inside that
peaked structure, he was exceedingly beautiful. He appeared to have a golden hue, shining like refined
gold adorned with precious beryl. The mother of the Bodhisattva could also see the Bodhisattva within her
womb.

In the same way that a lightning bolt illumines everything as it emerges from a mass of clouds,
so the Bodhisattva dwelling in his mother’s womb also illuminated the innermost chamber of the precious
temple through his splendor, brilliance, and color. When that was illuminated, he illuminated the middle
chamber of the fragrant temple. When the second level of the fragrant
temple was illuminated, the light went farther and illuminated the outer chamber of the fragrant temple.
Then, as the third level of the fragrant temple was bathed in light, his mother’s entire body became
filled with light. The light then went farther and illuminated the seat upon which his mother was seated.
Gradually the light streamed forth and brightened the entire palace. The light rays rose beyond the palace
and illuminated the east. Likewise, while the Bodhisattva was residing in the womb of his mother, the
glory, brilliance, and color of the Bodhisattva illuminated the south, the west, and the north, below and
above. In fact all the ten directions were
bathed in light for several miles in each direction.

Monks, in the early morning the Four Great Kings and the twenty-eight great commanders of the
yakṣas together with five hundred yakṣas arrived to meet the Bodhisattva and to offer him their respect
and veneration, and also to listen to the Dharma. At that time the Bodhisattva, who was aware of their
arrival, extended his right hand and pointed out their seats. The guardians of the world and the other
guests sat down on the arranged seats. They perceived the Bodhisattva, who was in the womb of his mother,
in the form of a child who has already taken birth, extending his hand and moving it in various positions.
Upon seeing this they prostrated to the Bodhisattva and were filled with joy, devotion, and
well-being.

When the Bodhisattva saw that they were settled, he taught them a Dharma teaching and instructed
them, inspired them, and delighted them. When they wished to go, the Bodhisattva, who knew full well their
thoughts, extended his right hand as a farewell greeting. As he retracted his hand, there was no harm done
to his mother. The Four Great Kings understood the greeting and thought, “We have been dismissed by the
Bodhisattva.” Then they circled around the Bodhisattva and his mother
three times before departing. This was the circumstance and the reason why the Bodhisattva, in the quiet
of the night, would extend his right hand and draw it back. Finally he would let the hand rest while
maintaining mindfulness and carefulness.

At other times when people came to see the Bodhisattva, be they women or men, boys or girls, he would first joyfully welcome them, and
then his mother would do the same. Monks, in this way the Bodhisattva became very skilled at initiating
delightful salutations as he dwelt in his mother’s womb. There was no one, whether god, nāga, yakṣa,
human, or nonhuman, who was ever able to greet the Bodhisattva first with a delightful salutation. Instead
the Bodhisattva would initiate the salutations, and afterward the mother of the Bodhisattva would joyfully
welcome the guests.

When the morning had passed and the noon hour arrived, Śakra, the lord of the gods, along with
the most eminent gods of the Heaven of the Thirty-Three, came to meet the Bodhisattva and to offer him
their respect and veneration, and also to listen to the Dharma. The Bodhisattva, who saw them coming from
a distance, extended his golden-colored right hand and, to the delight of Śakra, lord of the gods, and the
gods of the Heaven of the Thirty-Three, pointed out their seats. Monks, at that moment Śakra, lord of the
gods, was unable to resist the Bodhisattva’s request, and so he and the gods all settled down on the seats
that had been arranged for them.

When the Bodhisattva knew that they were settled, he taught them a Dharma teaching and instructed
them, inspired them, and delighted them. In whichever direction the Bodhisattva would extend his hand, the
mother of the Bodhisattva would turn to face that way. Then the gods reflected, “The Bodhisattva is having
a heartwarming conversation with us.” And each one of them thought, “The Bodhisattva is speaking directly
to me; to me alone he extends a friendly welcome.” All the while the images of Śakra, lord of the gods,
and those of the gods of the Heaven of
the Thirty-Three were reflected within the temple. Thus nowhere else were the Bodhisattva’s enjoyments as
perfectly pure as in the womb of his mother.

Monks, when Śakra, lord of the gods, and the other gods wished to depart, the Bodhisattva, who
knew full well their thoughts, extended his right hand as a farewell greeting. As he retracted his hand,
there was no harm done to his mother. At that time Śakra, lord of the gods, and the other gods of the
Heaven of the Thirty-Three reflected, “We have been dismissed by the Bodhisattva.” Then they circled around the Bodhisattva and his mother three times before
departing.

Monks, noontime passed, and it was now evening when Brahmā, lord of the Sahā World, surrounded by
many hundreds of thousands of gods, approached the Bodhisattva carrying a drop of the vital force of the
divine realms. They came to meet the Bodhisattva and to offer him their respect and veneration, and also
to listen to the Dharma.

Monks, the Bodhisattva knew that Brahmā, lord of the Sahā World, was arriving together with his
retinue, and again he raised his golden-colored right hand. He cordially greeted Brahmā, lord of the Sahā
World, and those gods of the pure realms, and pointed out their seats to them. Monks, again it was not
possible for Brahmā, lord of the Sahā World, to resist the Bodhisattva’s
command. Thus Brahmā, lord of the Sahā World, as well as the other gods of the pure realms, settled on
those seats that had been arranged. When the Bodhisattva knew that they were settled, he taught them a
Dharma teaching and instructed them,
inspired them, and delighted them. In whichever direction the Bodhisattva would extend his hand, the
mother of the Bodhisattva would turn to face that way. Then the gods reflected, “The Bodhisattva is having
a heartwarming conversation with us.” And each one of them thought, “The Bodhisattva is speaking directly
to me; to me alone he extends a friendly welcome.”

Monks, when Brahmā, lord of the Sahā World, and those gods of the pure realms wished to depart,
the Bodhisattva, who knew full well their thoughts, extended his right hand as a farewell greeting. As he
retracted his hand with mindfulness and carefulness, there was no harm done to his mother. Then Brahmā,
lord of the Sahā World, and those gods of the pure realms reflected, “We have been dismissed by the
Bodhisattva.” Then they circled around the Bodhisattva and his mother three times before departing.
Finally the Bodhisattva let his hand rest while maintaining mindfulness and carefulness.

Monks, from everywhere, such as the east, the south, the west, the north, above and below, many
hundreds of thousands of bodhisattvas came to meet the Bodhisattva and to offer him their respect and
veneration, and also to listen to the Dharma and correctly proclaim that Dharma. Once they had arrived,
the Bodhisattva’s body began emitting light, which manifested into lion thrones. The Bodhisattva then
indicated to the bodhisattvas to take their seat on these thrones. When he knew that they were settled,
the Bodhisattva questioned and examined the bodhisattvas regarding the
divisions pertaining to the Great Vehicle. However, with the exception of the gods who were of equal
fortune, no one else perceived this.
Monks, this was the circumstance and the reason why the Bodhisattva projected light from his body in the
quiet of the night.

Monks, while the Bodhisattva was dwelling in the womb of his mother, Queen Māyā did not feel any
heaviness in her body. On the contrary she felt light, supple, and happy, and she did not experience any
uncomfortable pains in her belly. She was not afflicted by attachment, anger, or delusion. She did not
entertain any desirous thoughts, nor any thoughts of ill will or harm. She neither experienced nor
witnessed any heat, cold, hunger, thirst, gloom, uncleanliness, or fatigue. No unpleasant forms, sounds,
smells, tastes, or textures appeared to her, and she also had no bad dreams. There was no female
deception, guile, envy, or feminine disturbing emotions to trouble her.

At that time the mother of the Bodhisattva observed the five basic precepts. She was disciplined
and followed the path of the ten virtuous actions. The mother of the Bodhisattva never desired any man
whomsoever, and neither did any man feel lust in the presence of the mother of the Bodhisattva.

Merely by seeing the mother of the Bodhisattva, any woman, man, boy, or girl in the city of
Kapilavastu and its surrounding areas who had been possessed was cured and regained consciousness
immediately, regardless of whether they had been possessed by gods, nāgas, yakṣas, gandharvas, demigods,
garuḍas, or bhūtas. Those nonhuman beings quickly departed for other places.

All those who had been struck by illness were freed from their disease as soon as the mother of
the Bodhisattva placed her right hand on the top of their head. In this way she would cure those who
suffered from any illness or ailment that arises from disharmony among wind, bile, or phlegm. She would cure illnesses related to the
eyes, ears, nose, tongue, and lips, as well as toothaches, throat
diseases, goiters, lumps, various forms of leprosy, tuberculosis, madness, dementia, fevers, swellings,
boils, rashes, scabs, and other illnesses. Once they were freed from their disease, these people could
then return to their homes. Queen Māyā would also pick herbs and distribute them to the sick, who would
immediately regain their health and vigor.

When Queen Māyā looked inside her belly, she saw the Bodhisattva resting on the right side of her
womb. She could see this as clearly as if she was looking at her own face in a spotless mirror. Seeing him
in that way, she was satisfied, elated, and delighted. She felt extremely happy, buoyant, and joyful.

Monks, through the blessings of the Bodhisattva staying in his mother’s womb, the sounds of
divine musical instruments arose constantly without interruption both day and night, and a rain of divine
flowers fell. The gods sent timely rains, and the winds blew at appropriate moments. The seasons and the
stars all moved in a balanced manner. The kingdom was joyful and the harvests were bountiful. There were
no disturbances or animosity anywhere.

In the city of Kapilavastu, the clan of the Śākyas and everyone else had plenty to eat and drink,
and they enjoyed themselves with various amusements. They were generous and created merit. They happily
amused themselves just as one does during the autumn festival at the end of the fourth month. King
Śuddhodana devoted himself purely to religious practice. Setting aside all his kingly work, he lived in
complete purity as if he had entered an ascetic’s grove. With great delight, he followed the Dharma. Monks, such were the miraculous marvels that occurred while the Bodhisattva remained
in his mother’s womb.

At this time the Blessed One asked venerable Ānanda, “Ānanda, would you like to see the jeweled
structure that delighted the Bodhisattva when he stayed in his mother’s womb?”

Ānanda replied, “Yes, Blessed One. I would love to, Well-Gone One!”

The Blessed One then showed the jeweled structure to venerable Ānanda as well as to Śakra, lord
of the gods; the four guardians of the world; and many other gods and humans. As they saw the structure,
they were satisfied, uplifted, and full of rejoicing. In a joyful mood, they were happy and delighted.

Then once again, Brahmā, lord of the Sahā World, lifted up the jeweled structure and brought it
with him to the Brahma realm, where he installed it as an object of worship.

Then the Blessed One again addressed the monks: “Monks, in this way, while the Bodhisattva dwelt
in his mother’s womb, he ripened 36 million gods and humans within the Three Vehicles.”

On this topic, it is said:

When the Victors’ Son, the Great Being, settled in his mother’s womb,

The earth with its forests shook in six ways.

Golden light shone forth and all the lower realms were purified;

All the gods joyfully proclaimed, “He will be a Dharma king!”

Well shaped and resplendent with many jewels is the great mansion

Where the Hero, the Perfect Guide, has ascended and remains.

It is resplendent, filled with exquisitely fragrant sandalwood,

A few grams of which is worth the whole trichiliocosm filled with jewels.

Bursting forth from beneath the great trichiliocosm,

A lotus, which is a mine of good qualities, emerged with a drop of vital energy.

Within seven days, it reached the world of Brahmā through the power of merit;

Brahmā collected the vital drop and offered it to the Victors’ Son.

Apart from the Bodhisattva, a mighty hero,

No being anywhere could digest the drop.

This drop of vital energy is imbued with the merit of many eons;

Whoever consumes it becomes pure in body, mind, and consciousness.

Śakra, Brahmā, and the guardians of the world paid the Bodhisattva three visits

In order to make offerings to the Guide.

They prostrated, made offerings, and listened to the sublime Dharma,

Then they circled around him and returned to their abodes.

From all worlds and realms came bodhisattvas desiring the Dharma;

Sitting on seats of light, they illumined each other.

Because they heard the sacred Dharma of the Supreme Vehicle,

They all could leave with joy, proclaiming songs of praise.

Any woman or child afflicted by suffering,

Possessed by spirits, with troubled mind, naked and covered with dust,

Recovered their senses upon seeing Queen Māyā.

With intelligence and mindfulness restored, they returned to their homes.

Those afflicted by illness caused by disorders of wind, bile, or phlegm,

And those with body and mind tormented by diseases of the eyes and ears,

And all those stricken by many different kinds of ailments,

Were freed from illness when Queen Māyā placed her hand on their heads.

Moreover, gathering herbs from the ground,

Māyā gave them to the sick, who all became cured.

Happy and healthy, they returned to their homes,

While the King of Physicians, the remedy itself, dwelt in the womb.

Whenever Queen Māyā examined her body,

She saw the Bodhisattva in her womb.

Like the moon in the sky encircled by stars,

The Bodhisattva was ornamented by
marks.

She was untroubled by attachment, anger, or delusion,

Had no sexual desires, nor envy or ill will.

With a joyful and elated mind, she was blissful,

Never bothered by hunger and thirst, or heat and cold.

The sounds of divine instruments constantly arose without being played.

Excellent sublime flowers, fragrant with divine perfumes, fell like rain.

Gods and humans beheld this, and none of them

Felt any resentment or ill will toward one another.

Beings rejoiced and played, and made offerings of food and drink;

They uttered cries of joy, content and delighted as they were.

The kingdom was at peace, undisturbed and with well-timed rain;

Grasses, medicinal herbs, and flowers grew in a timely manner.

Over the royal palace, a rain of jewels fell for seven days;

Impoverished beings brought them home and enjoyed the bounty.

At that time there were no impoverished or suffering beings;

Everyone was as joyful as the beings in the pleasure grove atop Mount Meru.

The king of the Śākyas observed the mending and purification ritual;

Leaving his royal duties, he only practiced the Dharma.

He went into the grove of the ascetics and said to Māyādevī,

“How blissful your body must be, bearing the Perfect Being!”

This concludes the sixth chapter, on entering the womb.

Chapter 7

The Birth

Monks, in this way ten months passed, and the time came for the Bodhisattva to take birth. At
that time thirty-two omens occurred in King Śuddhodana’s parks:

All flowers budded and blossomed. In the ponds, all the blue, red, and white lotus flowers also
budded and blossomed. New fruit and flower trees sprung from the earth, budded, and came into blossom.
Eight trees of precious gems appeared. Twenty thousand great treasures emerged and remained on the
grounds. Inside the women’s quarters,
jeweled shoots sprouted forth. Scented water, saturated with fragrant oils, flowed forth. Lion cubs
descended from the snow mountains. They joyfully circled the sublime city of Kapilavastu and then rested
by the gates without harming anyone. Five hundred young white elephants arrived, stroking King
Śuddhodana’s feet with the tips of their trunks, and then settling down next to him. Divine children,
wearing sashes, were seen moving back and forth between the laps of the
women in the retinue of King Śuddhodana’s queen.

Nāga girls could be seen holding aloft various offerings, revealing the upper half of their
bodies as they moved about in the sky. Ten thousand celestial maidens were seen hovering in the sky,
holding up peacock feathers. Ten thousand full vases appeared in a ring around the city of Kapilavastu.
Ten thousand celestial maidens appeared with vases of scented water on their heads. Ten thousand celestial
maidens appeared holding up parasols, flags, and banners. Many hundreds of thousands of celestial maidens
appeared holding conch shells, drums, clay drums, and cymbals adorned with bells.

The winds became still and ceased to blow. All streams and rivers stopped their flow. The sun,
the moon, the celestial chariots, the planets, and the stars all stood still. The constellation of Puṣya
appeared. King Śuddhodana’s residence became adorned with a net of jewels. All fires were extinguished. The palace, temples, gateways, and doorways were decorated with tassels of
jewels and gems. The doors to the storehouses of cloths and gems appeared wide open. The calls of crows, owls, vultures, wolves, and jackals
ceased to be heard. Instead many delightful sounds were heard. All people stopped their work. The ground
became level without any bumps or hollows. All crossroads, junctions, roads, and marketplaces became as
even and smooth as the palm of a hand and were beautifully bestrewn with flower petals. All pregnant women
birthed their babies with comfort and ease. All the gods in the sāl forest revealed half their bodies from
among the trees’ leaves and remained there, bowing. Such were the thirty-two omens that occurred.

Then Māyādevī, due to the magnificence and strength of the Bodhisattva, knew that it was time for
her to give birth. During the first watch of the night, she came to King Śuddhodana and spoke these
words:

“Lord, please listen to what is on my mind:

For a long time now, I have thought about the pleasure grove.

If you will not be upset, displeased, or envious,

I should quickly go to that pleasure grove.

“You are also weary from austerities and diligently contemplating the Dharma;

I myself have carried a pure being within me for a long time now.

The sāl, that most wonderful of trees, is now in blossom.

O Lord, it is therefore fitting for us to go to the pleasure grove!

“Spring, that excellent season, is a joyous time for women;

The bees are humming and the cuckoos singing.

Fresh and sweet, the fragrance of flowers drifts through the air—

Please issue an order, and let us go there right away!”

The king heard Māyādevī’s words, and then,

Delighted and elated, he spoke to his retinue:

“Arrange my horses, elephants, and
chariots!

Decorate the excellent garden at Lumbinī!

“Quick, prepare twenty thousand elephants,

Dark blue like mountains or storm clouds.

Ornament the lordly six-tusked elephants with bells attached to their flanks;

Decorate them with gold and gems and cover them with lattices of gold.

“Quick, harness twenty thousand royal steeds,

Fast as the wind, strong and excellent steeds,

With silvery snow-colored tails, manes that are beautifully plaited,

And lattices of golden bells hung on their flanks.

“Quick, gather twenty thousand brave men,

Heroes who long for the battlefield and combat.

Let them brandish sharp weapons—bows and arrows, swords, spears, and lassos—

To carefully guard Māyādevī and her retinue.

“Have Lumbinī bestrewn with gold and jewels;

Adorn all the trees with many types of cloths and jewels.

Quick, plant many flowers, like in the gardens of the gods.

Arrange all of this, and then swiftly report to me.”

Hearing this, the retinue immediately arranged

All the conveyances and ornamented Lumbinī.

They then called out, “Victory! Victory! Long live the king!

Your command is fulfilled and all is ready. Please look, O lord!”

The sublime lord of men, with a joyous mind,

Entered the palace and spoke thus to the women:

“Those of you to whom I am dear and who would like to bring me joy,

Follow my command and adorn yourselves.

“With colorful clothes, beautiful and soft,

And fragrant with enchanting perfume,

Adorn your chests with necklaces of pearls;

Today everyone should wear all their ornaments!

“Bring hundreds of thousands of delightful instruments:

Hand drums, flutes, lutes, clay drums, and cymbals.

Hearing the melodious sound of these instruments, even the gods will be pleased!

You make the goddesses similarly joyful!

“In the supreme chariot, only Māyādevī shall sit;

None of the ladies nor the men shall join her.

This chariot shall be led by a host of bright young women;

No one shall mention anything unpleasant or unfitting!”

Māyādevī then left her palace and went to the door of the king.

When she arrived, the divisions of horses, elephants, chariots, and foot soldiers

All called out with a deafening roar,

As loud as the waves on a great turbulent ocean.

At this moment, auspiciously, a hundred thousand bells rang out.

The king himself decorated the chariot,

And a thousand gods prepared a divine throne.

The four precious trees were complete with flowers and leaves.

Peacocks, cranes, and swans sounded their delightful calls;

Parasols, flags, and banners of all sizes were hoisted;

The chariot was covered with a beautiful lattice of tinkling bells and divine cloth.

From up in the heavens, celestial maidens looked down at the chariot;

They called out in divine melodious tones, offering words of praise.

When Māyādevī sat upon the lion throne,

The earth of the trichiliocosm trembled in six ways.

The gods waved cloths and scattered a rain of flowers:

“Today at Lumbinī, a sublime being is to be born!”

The four guardians of the world led the supreme chariot;

Śakra himself, lord of the Heaven of the Thirty-Three, cleared its path.

Brahmā, going ahead, expelled all untamed creatures;

Hundreds of thousands of gods joined their hands and bowed down.

The king, with a joyful heart, surveyed what had been prepared,

Thinking, “This child must be the god of gods!

When the four guardians, Brahmā, and the gods, led by Śakra, make such offerings,

He will surely become a buddha!

“None of the gods, nor the nāgas, Śakra, Brahmā, or the guardians of the world,

Nor any other being in the trichiliocosm could accept such offerings as these,

For their heads would burst asunder or their lives be lost.

Yet he, supreme among gods, can accept all offerings.”

Monks, Māyādevī now set forth, surrounded and protected by 84,000 richly ornamented horse-drawn
chariots, 84,000 richly ornamented elephant-drawn chariots, and 84,000
brave, heroic, and handsome foot soldiers wearing excellent and solid armor. She was escorted by 60,000
Śākya maidens. She was guarded by 40,000 elders, youths, and middle-aged men from King Śuddhodana’s Śākya
clan. She was also surrounded by 60,000 women from King Śuddhodana’s retinue, who sang songs and played
music, bells, and cymbals. Some 84,000 celestial maidens followed her, as did 84,000 nāga maidens, 84,000
gandharva maidens, 84,000 kinnara maidens, and 84,000 female demigods. All of them were lavishly
ornamented and sang her praise in melodic voices accompanied by music.

All of Lumbinī Grove was sprinkled with droplets of perfumed water and strewn with celestial
flowers. Every tree in that perfect grove had leaves, flowers, and fruits, even though it was out of
season. Even the gods had done their best to decorate the forest. They had, in fact, made it appear like
the gods’ Miśraka Garden.

When Māyādevī arrived at the Lumbinī Grove, she stepped down from her fine chariot. As human and
divine maidens encircled her, she wandered from tree to tree and from grove to grove. She looked among all
the trees and eventually arrived beneath a very special and exquisite fig tree. Its branches
spread out, full of lush leaves and clusters of blossoms, and further adorned with numerous flowers from
the realms of both humans and gods. Richly scented cloths of many colors were draped across its branches.
It was sparkling with the light of many gems and jewels. Its roots, trunk, branches, and leaves were all
adorned with jewels. Its branches were long and spread out spaciously. The ground where the fig
tree stood was smooth like the palm of a hand, beautiful and open, and it was full of dark blue
grass, the color of a peacock’s neck. The earth was pleasant to the touch, like soft kācilindika cloth.
This tree had supported the mothers of previous victorious ones, and it had been praised in the poetry of
the gods. It was a tree to which the wholesome and peaceful gods of the
pure realms would bow down and touch with their heads, including their topknots and diadems. Now the queen
and her retinue had arrived at this pure and stainless fig tree.

However, at this moment the Bodhisattva’s magnificence and power caused the fig tree
itself to bow down and pay homage to him. Māyādevī stretched out her right arm, like a flash of lightning
appearing in the middle of the sky, and grasped a branch of the tree. She auspiciously directed her gaze
into the open sky and stretched her body. At that point sixty thousand goddesses from the desire realm
approached Māyādevī to assist and venerate her.

Such were the miracles that occurred while the Bodhisattva was in his mother’s womb. Now, as the
ten months had been completed, he emerged
from his mother’s right side, fully aware and mindful. In this way he was unstained by any impurities of
the womb, which otherwise are said to stain everyone else.

Monks, at that time Śakra, lord of the gods, and Brahmā, lord of the Sahā World, appeared before
the Bodhisattva. As they remembered and recognized who he was, they were full of veneration for the
Bodhisattva and wrapped him up in divine silk. The temple in which the Bodhisattva had dwelt while in his
mother’s womb was carried off by Brahmā, lord of the Sahā World, and the other gods of the Brahma realm up
into their realm, where they enshrined the temple in a memorial and made it an object of worship. Thus the
Bodhisattva was first received by the gods rather than by any humans.

As soon as he was born, the Bodhisattva stepped onto the ground. Wherever his feet touched the
ground, a large lotus immediately sprung from the earth. Then the great nāga kings Nanda and Upananda revealed their upper bodies in the sky and
produced two streams of cool and warm water to rinse the Bodhisattva’s body. Śakra, Brahmā, the guardians of the world, and many hundreds of thousands of gods
then bathed the Bodhisattva in perfumed water and scattered flower petals over him. A parasol of precious
gems and two yak-tail whisks also appeared from midair.

The Bodhisattva stood on a large lotus and surveyed the four directions with his lion’s gaze, the
gaze of a great being. At that time the Bodhisattva, with unhindered higher knowledge, which he manifested
due to the ripening of previous roots of virtue, saw the entire great trichiliocosm. He saw all the
cities, towns, estates, kingdoms, royal
cities, and lands, as well as all gods and humans. He also perfectly knew the minds of all sentient beings
and carefully surveyed them, looking to see if there was anyone similar to himself in terms of virtuous
conduct, discipline, meditative absorption, or knowledge. However, in the entire great trichiliocosm, the
Bodhisattva did not see anyone like himself.

At that point the Bodhisattva felt a lion-like fearlessness, free of anxiety or apprehension.
Without any hesitation or wavering, he reminded himself of his good motivations. Because he had examined
the minds of all sentient beings, he now knew their thoughts. Unsupported, he took seven steps toward the
east and declared, “I will be the cause of all virtuous practices.”

Wherever the Bodhisattva took a step, a lotus sprouted forth. He then took seven steps toward the
south and said, “I am worthy of the offerings of gods and humans.” Next he took seven steps toward the
west and, pausing on the seventh step, he proclaimed these satisfying words in lion-like fashion: “I am
the Supreme Being on this earth. This is my last birth, where I shall
uproot birth, old age, sickness, and death!” He then took seven steps toward the north and said, “I will
be supreme among all sentient beings!” Next he took seven steps downhill, saying, “I will subjugate Māra
and his army! I will cause great rain clouds of the Dharma to shower down on all hell beings,
extinguishing the fires of hell and filling the beings there with happiness.” Finally he took seven steps
uphill, lifted his gaze, and said, “All sentient beings will look up to me.”

As the Bodhisattva spoke in this way, his words were immediately heard throughout the entire
great trichiliocosm. Such was the nature of the foreknowledge that sprang from the ripening of the
Bodhisattva’s previous actions. Whenever a bodhisattva takes birth into his final existence, and as he
awakens to perfect and complete buddhahood, various miracles unfold.

Monks, at that time all beings were so delighted that the hairs on their bodies shivered. There
was also a terrifying quaking of the earth, which caused the hairs on their bodies to stand on end. The
cymbals and musical instruments of gods and humans sounded without being played by anyone. At that time
all the trees in the great trichiliocosm—whether in season or not—blossomed and bore fruit. From the
expanse of pure space, the sound of thunder rang out, and from the cloudless sky, a fine mist of rain
showered down ever so gently, mixed with divinely colored flowers, cloths, ornaments, and powdered
incense. Deliciously scented breezes blew, delightful and cooling. In all directions there was no
darkness, dust, smoke, or mist to be seen, and everything appeared bright and beautiful.

Also, from the empty space above, the great melodious and profound sounds of the realm of Brahmā
were heard. All the light of the sun, the moon, Brahmā, Śakra, and the guardians of the world was eclipsed by an otherworldly light of a hundred thousand colors, which
filled the entire great trichiliocosm and brought pleasure and happiness, both physical and mental, to
everyone that it touched. At the very moment when the Bodhisattva was born, all beings became filled with
bliss. All types of attachment, anger, delusion, pride, dislike, dejection, fear, greed, jealousy, and stinginess subsided,
and everyone abandoned all forms of unwholesome conduct.

The illnesses of the sick were cured. The hungry and the thirsty were relieved of their hunger
and thirst. The drunk and intoxicated were freed from their intoxication. The mad had their sanity
restored. The blind could see. The deaf could hear. The crippled had their capacities restored. The
destitute gained wealth. The imprisoned were freed. All ailments and sufferings of those in the hell
realms, starting with the Hell of Ultimate Torment, ceased at that moment. The suffering of those born
into the animal realm, such as the fear of being eaten by one another, was also pacified. Likewise the
sufferings experienced by beings in the realm of the lord of death, such as hunger and thirst, were also
pacified.

The newborn Bodhisattva had already practiced good conduct for countless trillions of eons, and
he possessed great diligence and strength. As such, when he took his first seven steps, he had already
attained the state of reality. Therefore all the buddhas, the blessed ones, in all the realms in the ten
directions blessed the earth at that spot of vajra nature so that it would not be destroyed by his steps.
Monks, such was the awesome strength of the newborn Bodhisattva’s first seven steps.

At that time the entire world was filled with a bright light, and the sounds of singing and
dancing were heard. A rain of flowers, powders, incense, garlands, jewels, ornaments, and cloths showered down from innumerable clouds. All
beings were filled with perfect joy. In short, when the Bodhisattva, who
is more exalted than anyone in all the worlds, came into this world, many inconceivable events took
place.

Venerable Ānanda now stood up from his seat, removed his robe from one shoulder, and kneeled,
placing his right knee on the ground. He joined his palms in the direction of the Blessed One, bowed, and
addressed these words to him:

“The Blessed One, the Thus-Gone One, is truly more amazing than anyone else. The Bodhisattva
possessed incredible qualities, but how much more so the One Who Has Awakened to Perfect and Complete
Buddhahood? O Blessed One, I therefore take refuge in Lord Buddha four times, five times, ten times, fifty
times, a hundred times, or rather many hundreds of thousands of times!”

The Blessed One responded to these words from Ānanda by proclaiming: