過去現在因果經

[0628b] At that time, the prince and five hundred youths of the Sakya clan had just reached the age of ten. The prince’s younger kinsmen, such as Devadatta, Nanda, Sundarananda, and others, possessed in some cases thirty auspicious marks, in others thirty-one, and in still others all thirty-two, though these were not clearly manifest. All were talented and possessed extraordinary strength.

Then the five hundred youths, including Devadatta and the others, heard that the prince had mastered every art and that his fame resounded throughout the ten directions. They said among themselves, “Although the prince is intelligent and wise, and skilled in treatises and writings, how could his strength surpass ours?” They wished to compete with the prince in strength.

King Suddhodana sought out the most skilled archers in the kingdom and invited them to instruct the prince. When everyone had arrived at the royal park, the instructor trained the prince to shoot at iron drums. At that time, the five hundred youths, including Devadatta and the others, were also present. The instructor handed the prince a small bow. The prince smiled and asked:

– Why have you given me this bow?

The instructor replied:

– So that the prince may shoot at that iron drum.

The prince said:

– This bow is too weak!

The instructor then had seven such bows brought and handed them to the prince. Taking the seven bows, the prince shot a single arrow through seven iron drums.

The instructor then went to the king and reported:

– Your Majesty! The prince already knows archery. With a single arrow, he shot through seven iron drums. In this realm of Jambudvipa, no one can equal him. How could I serve as the prince’s teacher?

When King Suddhodana heard this, he was greatly delighted and thought, “My son is intelligent and skilled in treatises, writings, and calculation; this is known everywhere. Yet no one knows of his skill in archery.” The king therefore ordered drums to be beaten to proclaim throughout the kingdom: “Seven days hence, Prince Sarvarthasiddha and the five hundred youths, including Devadatta and the others, will go to the royal park to compete in martial skills. Any strong person in the kingdom may come and take part.” On the seventh day, Devadatta and sixty thousand attendants left the city first. At that time, a great elephant stood before the city gate, and no one dared pass.

[0628c] Devadatta asked:

– Why have you all stopped instead of continuing onward?

They replied:

– A great elephant is standing at the gate. Everyone is afraid and therefore dares not pass.

Hearing this, Devadatta went forward to the elephant and struck it on the head with his hand. The elephant immediately collapsed upon the ground. Everyone then passed by in succession.

Thereafter, Nanda and his attendants also left the city and saw that the people were moving very slowly. Nanda asked:

– Why are you moving so slowly?

The people replied:

– Devadatta subdued an elephant with his hand, and it is lying at the city gate, obstructing the road. That is why people are passing slowly.

Nanda immediately went forward to the elephant and flicked it to the roadside with his toe. A great crowd gathered to watch.

At that time, the prince and one hundred thousand attendants proceeded in order through the city gate. Seeing the great crowd gathered by the roadside, the prince asked:

– What are these people watching?

An attendant replied:

– Devadatta subdued an elephant with his hand, leaving it lying before the city gate and obstructing the road. Then Nanda flicked it aside with his toe, and so the travelers have gathered to watch.

The prince thought, “Now is the time for me to display my strength.” He grasped the elephant with his hand and hurled it outside the city, then extended his hand and caught it, so that the elephant was not injured. At the same time, the elephant revived without experiencing pain. Everyone who witnessed this praised it as an unprecedented event. When the king heard of it, he was greatly astonished.

The prince, Devadatta, Nanda, and people from every quarter all assembled. The royal park was magnificently adorned, and many kinds of drums were arranged there: gold drums, silver drums, bronze drums, iron drums, stone drums, and others, seven of each kind.

Devadatta shot first and pierced three gold drums. Nanda shot next and likewise pierced three. The spectators praised them wholeheartedly.

The ministers then addressed the prince:

– Devadatta and Nanda have both finished shooting. It is now the prince’s turn. We beseech you to shoot at those drums!

Only after they had invited him three times did the prince reply:

– Very well!

He then said:

– If you wish me to shoot at those drums, this bow is not strong enough. Find another, more powerful bow.

The ministers replied:

– The prince’s royal ancestor had a fine bow, which is kept in the treasury.

The prince said:

– Bring it here!

When the bow was brought, the prince immediately took it, fitted an arrow, and [0629a] shot through the drums. The arrow plunged into a pond, cleaved the waters, and pierced through the Great Iron Encircling Mountain.

At that time, Devadatta and Nanda wrestled with one another, but they were evenly matched. The prince approached, seized both younger kinsmen with his hands, and threw them to the ground. Because of his compassionate strength, they were not injured. When people from every quarter saw that the prince possessed such strength, they raised their voices and cried, “King Suddhodana’s prince not only surpasses everyone in wisdom, but is also unequaled in strength!” All praised and admired him, and their reverence for him increased still further.

King Suddhodana thought, “The prince is fully endowed with both wisdom and strength. I should now pour the waters of the four seas upon his crown.” The king again issued an edict to the rulers of the lesser kingdoms, declaring that on the eighth day of the second month the prince’s consecration ceremony[44] would be held, and that all must assemble without fail.

On the eighth day of the second month, the rulers of the lesser kingdoms, seers, and brahmins all assembled.

That day, the royal palace was magnificently adorned. Banners and canopies were hung, incense was burned, flowers were scattered, bells and drums were sounded, and various kinds of music were played. Basins made of the seven treasures were filled with water from the four seas.

Each seer bore a basin of water upon his head and then handed it to a brahmin. In this way it was passed on until it reached the great ministers, and finally it was handed to the king. The king poured the water upon the crown of the prince and presented him with the seal made of the seven treasures.

A great drum was then beaten, and a proclamation was loudly made: “Today Sarvarthasiddha is established as crown prince!” At that time, throughout the sky, devas, nagas, yakshas, humans, nonhumans, and others played various kinds of music and praised in unison, “Excellent!” At the very time when the kingdom of Kapilavastu established its crown prince, the kings of eight other kingdoms likewise established their crown princes.

At that time, the prince asked to go outside the city for an excursion, and the king consented. The king, the prince, and the ministers then toured throughout the kingdom and afterward went to inspect the king’s fields. The prince rested beneath a jambu tree and watched the farmers plowing.

At that time, the devas of the Pure Abodes transformed themselves into insects in the soil, and birds flew after them and pecked at them. Seeing this, the prince aroused compassion and thought, “Sentient beings are truly pitiable, continually devouring one another.” He then entered contemplation, became free from the sensual desires of the desire realm, and ultimately attained the state of the fourth dhyana. As the sun rose higher and its rays shone upon him, the tree’s branches turned with it to keep the prince shaded.

King Suddhodana searched everywhere for the prince, and an attendant reported:

[0629b] - Your Majesty! The prince is seated beneath the jambu tree.

The king and his ministers immediately went to that place. From afar, they saw the prince seated upright in contemplation, and they also saw the branch of the tree moving along with him to shade him. They found this exceedingly wondrous. The king approached, took the prince by the hand, and asked:

– Why are you sitting here?

The prince replied:

– I see sentient beings devouring one another, and it is truly pitiful.

Hearing this, the king became worried and sorrowful, fearing that the prince would leave the household life. The king thought, “I must quickly arrange for him to marry a beautiful woman, so that the prince will forget this aspiration.” The king then told the prince and everyone else to return to the palace.

The prince said:

– Please allow me to remain here a little longer.

Hearing this, the king immediately thought, “Could it be that what the seer Asita foretold in the past will now come to pass for the prince?” The king began to shed tears and summoned the prince and everyone else back to the palace. Seeing his royal father in this state, the prince followed him back. Upon returning to the palace, the king again feared that the prince might not be happy, so he provided additional female entertainers to delight him.

When the prince was seventeen years old, the king assembled his ministers to deliberate together. The king said:

– The prince has now come of age. We must find someone for him to marry.

The ministers reported:

– There is a brahmin of the Sakya clan named Mahanama. He has a daughter named Yasodhara, whose appearance is dignified and beautiful. She is intelligent and wise, virtuous and gentle, exceptionally talented, and fully accomplished in propriety. One endowed with such virtues may become the prince’s wife.

The king said:

– If she is truly as you say, then choose her.

The king returned to the palace and immediately ordered a palace woman who had long resided there, who was intelligent and wise, to go to the house of the elder Mahanama and remain there for seven days, observing the daughter’s demeanor, bearing, and propriety. Obeying the king’s command, the woman immediately went to the elder’s house and stayed there for seven days. She then returned and reported to the king:

– Your Majesty! I have seen this maiden. Her appearance is dignified and beautiful, and none can compare with her in conduct, whether walking or standing.

Hearing this, the king was greatly delighted and immediately sent his ministers to say to Mahanama:

– The prince has now come of age, and the royal court wishes to select a consort for him. Your daughter may become the prince’s wife. We hope that you will consent.

Mahanama reported to the king:

– I reverently obey Your Majesty’s decree!

The king then ordered his ministers to select an auspicious day and take ten thousand carriages to escort Yasodhara to the royal palace to marry the prince. The king also bestowed additional female entertainers, who danced, sang, and made merry day and night.

[0629c] At that time, the prince was constantly together with his wife, whether walking, standing, lying down, or sitting, yet no worldly thought arose in his mind. In the stillness of midnight, he regularly cultivated meditative contemplation. Every day, the king came and asked the palace women:

– Have the prince and Yasodhara been intimate with each other?

The palace women replied:

– Your Majesty! We servants have not seen the prince engage in marital relations.

Hearing this, the king became anxious and unhappy, and he added still more female entertainers to delight the prince. Although a long time passed in this way, the prince still did not approach them. The king became suspicious, fearing that the prince might be a eunuch.[45]

When the prince heard the female entertainers sing of gardens filled with luxuriant trees, flowers, and fruits, and of cool, clear streams, he suddenly wished to go out for an excursion. The prince sent the female entertainers to report to the king: “Your Majesty! The prince has remained in the palace for a long time and now wishes to go out and stroll in the garden.” Hearing this, the king was greatly delighted and thought, “Could it be that the prince does not wish to perform the rites of husband and wife in the palace, and therefore asks to go out and stroll in the garden?” The king immediately consented and ordered his ministers to prepare the gardens and pavilions and to ensure that every road along which the prince would travel was clean.

The prince went before the king, bowed his head at the king’s feet, took his leave, and departed.

The king then ordered a court official of long standing, intelligent and wise and skilled in speech, to accompany the prince.

The prince and the ministers proceeded in order through the eastern gate of the city. When the people of the kingdom heard that the prince was going out, men and women alike came in great numbers and stood on both sides of the road to watch. At that time, a god of the Pure Abodes transformed himself into an old man with white hair and a bent back, leaning on a staff and walking slowly. When the prince saw him, he asked his attendant:

– What kind of person is this?

The attendant replied:

– This is an old man.

The prince asked again:

– Why is he called old?

The attendant replied:

– In former days, this man too was born and grew up, undergoing ceaseless change. When his faculties matured, his body altered, his complexion became haggard, his food and drink were no longer digested, and his physical strength declined. Sitting and standing became extremely painful, and little remained of his life; therefore, he is called old.

The prince asked again:

– Is this man alone subject to old age, or is everyone like this?

The attendant replied:

– Everyone must become like this.

When the prince heard this, his heart was filled with anguish, and he thought, “The days pass swiftly, the years bring change, and old age arrives as quickly as a flash of lightning. How can this body be relied upon? Although I possess wealth and rank, how could I escape it? Why do the people of the world feel no fear?” The prince had never taken pleasure in worldly life, and upon hearing this, he became even more disenchanted. He immediately ordered the carriage to turn back and returned sorrowful and unhappy. When the king heard what had happened, he became even more anxious, [0630a] fearing that the prince would leave the household life to seek the Way. He therefore added still more female entertainers to delight the prince.

After a short time had passed, the prince again asked to go out for an excursion. Hearing this, the king became deeply worried and thought, “The last time the prince went out, he encountered an old man and returned sorrowful and unhappy. Why does he now ask to go out again?” Yet because the king loved the prince so dearly, he reluctantly consented. At the same time, he assembled his ministers to deliberate together. The king said:

– The last time the prince went out through the eastern gate of the city, he encountered an old man and returned unhappy. Now he again asks to go out for an excursion. I cannot refuse him and therefore must consent.

The ministers reported:

– Your Majesty should order the officials outside the palace to prepare the roads, hang banners and streamers, erect canopies of precious silk, scatter flowers, and burn incense, making everything magnificent. They must not allow any filth, old people, or sick people to remain along either side of the roads.

Outside each of the four gates of the city of Kapilavastu was a garden. The trees, flowers and fruits, bathing ponds, pavilions, and every kind of adornment were alike in all of them. The king asked his ministers:

– Of all the gardens and pavilions, which place is the most beautiful?

The ministers replied:

– They are all equally beautiful, like the Garden of Delight in the Heaven of the Thirty-Three.

The king said:

– The last time, the prince went out through the eastern gate. This time, he should go out through the southern gate.

The prince then went with the officials through the southern gate of the city. At that time, a god of the Pure Abodes transformed himself into a sick man. His body was emaciated, but his belly was swollen; his breathing was labored, and he was nothing but skin and bones. His complexion was sallow, and his entire body trembled. Unable to stand steadily, he had to be supported by another person at the roadside. When the prince saw him, he asked:

– What kind of person is this?

The attendant replied:

– This is a sick man.

The prince asked again:

– Why is he called sick?

The attendant replied:

– Illness arises because of sensual desire, immoderation in food and drink, and disharmony among the four great elements. When one is ill, the entire body aches, physical strength declines, one can consume very little food or drink, and sleep is restless. Although one has a body, hands, and feet, one cannot move them unaided and must rely upon the assistance of others even to sit up.

The prince gazed upon the sick man with compassion. Becoming sorrowful once more, he asked:

– Is this man alone subject to illness, or is everyone like this?

The attendant replied:

– All people, whether noble or lowly, are subject to illness.

Hearing this, the prince immediately thought, “Such is the suffering of illness; even children cannot escape it. Why, then, do people in the world remain perpetually engrossed in sensual pleasures without fear?” As he reflected thus, he became deeply afraid; his body and mind trembled like the moon’s reflection upon rippling water. [0630b] The prince said to the attendant:

– This body is a repository in which all sufferings gather. Yet people in the world remain ever delighted, foolish and deluded, knowing not to awaken. Why, then, should I now wish to go to that garden for pleasure and recreation?

The prince immediately ordered the carriage turned around and returned to the royal palace. He sat silently in contemplation, sorrowful and joyless.

The king asked the attendant:

– Did the prince enjoy his excursion today?

The attendant replied:

– Your Majesty! Just after we passed through the southern gate of the city, we encountered a sick man. Because of this, the prince became unhappy and ordered the carriage turned back.

When the king heard this, his heart was filled with sorrow and anxiety, for he feared that the prince would renounce the household life to cultivate the Path.

At that time, the king asked his ministers:

– Previously, when the prince went out through the eastern gate, he encountered an old man and thus returned sorrowful and unhappy. Because of that incident, I ordered you to clear and properly prepare the roads, keeping them clean and allowing no old or sick persons along either side. Why, then, was there a sick man outside the southern gate today for the prince to see?

The ministers replied:

– Your Majesty! As soon as your servants received the royal command, we ordered the officials outside the palace to keep watch and clear the roads, permitting neither filth nor old or sick persons along either side. Everyone worked together without daring to be negligent. We do not know why a sick man suddenly appeared; this was not the fault of your servants.

The king asked the attendants:

– From which direction did you see that sick man approach?

The attendants replied:

– Your Majesty! We know nothing of his whereabouts, nor do we know whence he came.

The king was utterly bewildered and feared that the prince would renounce the household life to cultivate the Path. He therefore increased the number of courtesans who danced and sang for the prince’s amusement day and night, so that the prince might forget that thought and become attached to the five sensual pleasures[46].

At that time, there was a brahmin’s son named Udayin, who was intelligent, wise, and skilled in debate. The king summoned him to the palace and said:

– The prince now takes no delight in remaining in worldly life and enjoying the five sensual pleasures. I fear that before long he will renounce the household life to cultivate the Path. Can you befriend the prince and speak to him of the five sensual pleasures of the world, causing his mind to be moved so that he will no longer wish to renounce the household life?

Udayin replied:

– Your Majesty! The prince’s intelligence is without equal, and he is deeply versed in all the treatises. How could I entice the prince regarding matters of which even I have never heard or known? It would be no different from trying to suspend Mount Sumeru with a slender thread. So too with me: throughout my entire life, I would never be able to turn the prince’s mind. Nevertheless, since the king has commanded me to befriend the prince, I shall devote the utmost of my knowledge and ability to persuading him.

[0630c] Obeying the king’s command, Udayin constantly remained close to the prince, never daring to leave him whether walking, standing, lying down, or sitting. The king also selected courtesans who were intelligent and wise, graceful in appearance, skilled in song and dance, and capable of captivating people’s hearts. Magnificently adorned and exceedingly beautiful, they were sent to attend upon the prince.

After a short time had passed, the prince again asked the king for permission to go out on an excursion. Hearing this, the king thought, “Udayin has become the prince’s companion. If the prince now goes out on an excursion, it will surely turn out better than before. His mind will certainly no longer be weary of worldly life or delight in renunciation.” Thinking thus, the king granted permission.

The king then assembled his great ministers and said:

– Today the prince has asked to go out on an excursion, and I have given permission. Previously, when the prince went out through the eastern and southern gates, he saw an old man and a sick man and returned sorrowful. This time, you should lead the prince out through the western gate. I fear that when he returns he may again be unhappy, but Udayin is now his good companion. I hope that this time, when the prince returns, he will no longer be sorrowful as before. Quickly order people to prepare the roads, gardens, and pavilions, making them all splendid. Burn incense, scatter flowers, and hang more banners, streamers, and jeweled canopies than before. Allow no old or sick persons or any filth along either side of the road.

After receiving the king’s command, the ministers immediately conveyed it to the officials outside, who proceeded to prepare the roads and gardens, making them more resplendent than on ordinary days. The king also sent beautiful courtesans to the garden in advance and instructed Udayin, “If you encounter any inauspicious sight along the road, devise some means to divert and please the prince.” The king further commanded the ministers and attendants to observe everything carefully and, if they saw anything unseemly, to drive it far away.

The prince, together with Udayin and all the officials, burned incense, scattered flowers, and had music played as they went out through the western gate of the city. At that time, a deity of the Pure Abodes thought, “Previously, at the two city gates, I transformed myself into an old man and a sick man for everyone to see, causing King Suddhodana to become angry and rebuke the attendants and the officials outside. Today, as the prince goes on an excursion, the king’s commands are extremely strict.

If I transform myself into a dead man and allow everyone to see me, the king’s anger will increase further, and he will surely punish and kill innocent people. I shall now appear only to the prince and Udayin, so that the great ministers will not be punished.” Having thought thus, the deity descended and transformed himself into a dead man being carried by four people. Various kinds of incense and flowers were scattered over the corpse, while his relatives, adults and children alike, cried and wailed as they followed in the funeral procession. [0631a] At that time, only the prince and Udayin could see them.

The prince immediately asked:

– What is this that is adorned with flowers and incense, while everyone cries and wails as they accompany it?

Because Udayin was obeying the king’s command, he remained silent and did not answer.

The prince asked the same question three times. Then the sovereign deity of the Pure Abodes used his spiritual power to cause Udayin to answer spontaneously:

– This is a dead man.

The prince asked again:

– Why is he called a dead man?

Udayin replied:

– When a person dies, a bitterly cold wind, sharp as a blade, blows upon him and cuts his body apart, causing the consciousness to depart from the corpse. The entire body and all the faculties then cease to have sensation. While this man was alive, he was attached to the five sensual pleasures and cherished his wealth. He labored arduously, knowing only how to accumulate and preserve possessions, unaware of impermanence. Once he died, he had to abandon everything, while remaining bound by attachment to his parents, friends, and relatives. After a person’s life ends, he becomes just like grass or wood; bonds of gratitude and affection, whether favorable or unfavorable, no longer have any connection with him. A dead person such as this is truly worthy of compassion.

Hearing this, the prince’s heart trembled greatly. He asked Udayin again:

– Is it only this man who dies, or will others also be like this?

Udayin replied:

– All people in the world must undergo the same. Neither the noble nor the lowly can escape it.

The prince was by nature composed and not easily shaken, but when he heard these words, he could not calm himself. He quietly said to Udayin:

– Since the world contains such painful death, why do people’s minds remain heedless, like grass and stones, knowing no fear?

He immediately ordered the charioteer to turn back.

The charioteer replied:

– On the previous occasions, when we went out through the two gates, we did not even reach the pleasure garden but turned back halfway, causing the great king to become angry and rebuke us. Today I dare not do so again.

Udayin said to the charioteer:

– If that is what you say, then we should not turn back. Proceed onward.

In that garden, fragrant flowers had been arranged, banners, streamers, and jeweled canopies had been hung, and various kinds of music were played. The beautiful female entertainers were no different from the celestial maidens of the heavenly realms. Before the prince, they vied with one another in singing and dancing, hoping to stir his heart through sensual allure. Yet the prince's mind remained calm and steady, immovable. After stopping in the garden and resting in the cool shade, the prince ordered his attendants to withdraw. Sitting upright alone in contemplation, he recalled how he had once sat beside the Jambu tree and, through contemplation, attained a state removed from the Realm of Desire, eventually attaining the fruition of the fourth dhyana.

At that time, Udayin approached the prince and said:

– The great king ordered me to become the prince's friend, so that whatever joys or sorrows may arise, we may share them with one another.

The way of friendship has three essential principles:

1. If one sees a fault, one admonishes the other.

[0631b] 2. If one sees a good deed, one gives rise to joy.

3. In times of adversity, one does not abandon the other.

Now I shall speak sincerely; may the prince not rebuke me. Kings of former times and of the present all delighted in enjoying the five sensual pleasures, and only afterward renounced the household life. Why does the prince pay them no heed whatsoever? Moreover, those who live in the world should accord with the proper conduct of human beings. No one abandons his kingdom to renounce the household life and study the Way. I beseech the prince to enjoy the five sensual pleasures and beget children and grandchildren, so that the royal lineage will not be cut off.

The prince replied:

– It is just as you say. I do not wish to harm the kingdom, nor do I say that the five sensual pleasures are not delightful. Yet because I fear the suffering of birth, aging, sickness, and death, I dare not become attached to the five sensual pleasures. You have just said that the kings of old first enjoyed the five sensual pleasures and only afterward renounced the household life. But where are those kings now? Because they delighted in and clung covetously to the five sensual pleasures, some are in the hells, some among hungry ghosts, some among animals, and some among devas and humans, ceaselessly revolving amid such suffering. Therefore, I wish to leave behind the painful conditions of birth, aging, sickness, and death. Why, then, do you tell me to enjoy the five sensual pleasures?

Although Udayin exhausted all his eloquence in attempting to persuade the prince, he was still unable to move him. He therefore fell silent and returned to his seat. The prince ordered that they return to the royal palace. Udayin and the female entertainers were sorrowful and anxious, their faces downcast as though they had just lost a loved one. After returning to the palace, the prince was even more sorrowful than before.

King Suddhodana summoned Udayin and asked:

– Did the prince enjoy his excursion today?

Udayin reported:

– Your Majesty! The prince had not traveled far beyond the city when he and I both saw a dead man, though we did not know from which direction he had come. The prince asked, “What kind of person is this?” Without intending to, I replied, “That is a dead man.”

The king then asked the accompanying attendants:

– Did all of you see the dead man outside the western gate?

They replied:

– Your Majesty! We did not see him.

Upon hearing this, the king understood clearly and thought, “Only the prince and Udayin saw him. This was the will of the devas, not the fault of the ministers. It must indeed be exactly as the seer Asita foretold.” Having thought thus, the king's heart became deeply sorrowful. He increased the number of female entertainers to delight the prince. Every day, the king sent someone to inquire after him and say to the prince, “This kingdom belongs to you. Why are you sorrowful?” The king also ordered the female entertainers to sing and dance day and night, hoping to bring joy to the prince.

[0631c] Although King Suddhodana knew that this was the power of the devas and not of human beings, because he loved the prince so dearly, he thought, “The prince has already gone out through three of the city gates. Only the northern gate remains. Before long, he will surely ask to go out on an excursion. I must have that pleasure garden adorned more splendidly than before and allow no displeasing event to occur.” Having reflected thus, he immediately ordered the ministers to carry this out.

At that time, the king again prayed, “When the prince goes out through the northern gate, may the devas not manifest any inauspicious sight that would cause my son to become sorrowful.” After praying, the king summoned the charioteer and instructed him:

– If the prince goes on an excursion this time, you should invite him to ride a horse, so that he may behold the people everywhere in their splendid adornments.

When the prince requested permission to go out on an excursion, the king consented. The prince, together with Udayin and the ministers, went out through the northern gate. Upon arriving at the garden, the prince dismounted and rested beside a tree. He ordered his attendants to withdraw, then sat upright alone in contemplation, reflecting on the worldly sufferings of aging, sickness, and death. At that time, a deva from the Pure Abodes transformed himself into a bhiksu. Wearing monastic robes, carrying an alms bowl, and holding a khakkhara staff in his hand, he walked with his gaze lowered toward the ground and stopped before the prince. Upon seeing him, the prince asked:

– Who are you?

The bhiksu replied:

– I am a bhiksu.

The prince asked again:

– Why are you called a bhiksu?

The bhiksu replied:

– One who has the power to destroy the bandits of the afflictions and will not receive a future body is called a bhiksu. Everything in this world is impermanent, provisional, and illusory. I cultivate and study the Dharma of the undefiled noble path, without attachment to form, sound, fragrance, taste, touch, or mental objects. I shall ultimately attain the unconditioned and reach the further shore of liberation.

Having spoken these words, he displayed his spiritual powers before the prince, rose into the sky, and departed. At that time, all the ministers and attendants also saw him.

Having met the bhiksu and heard his clear explanation of the merits of renouncing the household life, which accorded perfectly with his own long-standing resolve to turn away from worldly pleasures, the prince praised him, saying, “Excellent! Excellent! Among all devas and humans, this Dharma alone is supreme. I shall certainly renounce the household life and cultivate that Way!” Having said this, he immediately spurred his horse and returned to the royal palace.

At that time, the prince's heart was filled with joy. He thought, “Previously, when I saw the sufferings of aging, sickness, and death, I was constantly oppressed by fear day and night. Today I met a bhiksu who awakened my mind and revealed the path to liberation.” Thinking thus, he immediately sought a means to request permission to renounce the household life.

King Suddhodana then asked Udayin:

– Did the prince enjoy his excursion today?

[0632a] Udayin reported:

– Your Majesty! On the journey, the prince encountered nothing unpleasant. But after entering the garden, the prince sat beneath the canopy of a tree to rest. From afar, he saw a man whose beard and hair had been shaved off and who wore robes of a dull color. The man came before the prince, and they spoke together. Afterward, he rose into the sky and departed. I have no knowledge whatsoever of what they said. The prince then ordered the carriage to turn back. At that time, the prince's countenance was exceedingly joyful, but upon returning to the royal palace, he became sorrowful.

When King Suddhodana heard this, doubt arose in his mind, for he did not know what omen it might be. Grieved at heart, he thought, “The prince will surely abandon the royal palace, renounce the household life, and study the Way. Moreover, although he has long been married, he still has no child. I must now order Yasodhara to find some means to ensure that succession to the royal throne is not cut off. I must also have the palace carefully guarded, lest the prince depart without our knowing.”

Yasodhara, hearing the king’s instructions, felt ashamed and stood silently without speaking. Thereafter, in accordance with the king’s words, whether walking, standing, lying down, or sitting, Yasodhara never left the prince’s side. The king also brought in more beautiful courtesans to delight the prince.

At the age of nineteen, the prince thought, “Now is precisely the time for me to leave the household life.” He then went to see his royal father, his bearing serene and dignified, like Sakra approaching Brahma. Seeing him, the ministers attending the king reported:

– Your Majesty! The prince is coming.

When the king heard this, joy and sorrow mingled in his heart. The prince arrived, bowed his head, and paid homage at the king’s feet. The king embraced the prince and told him to sit down. After taking his seat, the prince addressed his royal father:

– Even those joined by affection must one day part. I beseech my royal father to permit me to leave the household life and train in the Way. All sentient beings suffer when separated from those they love. I wish to bring them liberation. I beseech my royal father, out of compassion, to grant your consent and not obstruct my aspiration.

When King Suddhodana heard the prince’s request, his heart was filled with anguish, as though a vajra pestle had shattered a mountain. His entire body trembled, and he could not remain still upon his throne. Taking the prince’s hand, the king was unable to speak. He wept and choked with grief, and only after a long while did he softly tell the prince:

– You should abandon the thought of leaving the household life. Why? You are still young, and the kingdom has no heir. Yet you would leave it in my hands without the slightest concern.

Seeing that his royal father wept and would not consent, the prince returned to his palace. Whenever he thought about leaving the household life, he became sorrowful and unhappy.

[0632b] At that time, in the kingdom of Kapilavastu, skilled physiognomists divined that if the prince did not leave the household life within the next seven days, he would become a wheel-turning monarch ruling the four continents, and the seven treasures would come to him of themselves. Each came before the king and reported according to his knowledge:

– Your Majesty! From this day forth, the Sakya clan will flourish.

When the king heard this, his heart was filled with joy. He immediately told his ministers and the members of the Sakya clan:

– Have you heard what the physiognomists have said? All of you must attend upon and guard the prince day and night.

The king further ordered that one hundred men be stationed at each of the four city gates and that guards patrol the area for one yojana around the outside of the city. He also commanded Yasodhara and the palace officials to remain constantly vigilant and not allow the prince to leave the household life during those seven days.

The king then went to the Eastern Palace. Seeing him from afar, the prince immediately came forth to welcome him, bowed his head in homage, and inquired after his health. The king said to the prince:

– Formerly, when you had just been born, I heard the sage Asita and the physiognomists speak of the extraordinary auspicious signs. I know with certainty that you take no delight in remaining in the world. Yet the succession to the kingdom is a matter of the utmost importance, and there must be one to continue the royal line. I ask only that you beget a royal grandson for me; afterward, I shall permit you to leave the household life.

Hearing his royal father’s words, the prince thought, “My royal father prevents me only because the kingdom has no successor.” Having thought thus, he said to his royal father, “Very well! I shall obey my royal father’s command.” The prince then pointed with his left hand at his wife’s abdomen. At that moment, Yasodhara felt her entire body become different and knew that she had conceived. When the king heard the prince’s words, his heart was filled with joy. He thought, “Within seven days, a child certainly cannot yet be born. If that period passes, the prince will become a wheel-turning monarch and will no longer wish to leave the household life.”

At that time, the prince thought, “I am now nineteen years old, and today is the seventh day of the second month. I must find a way to leave the household life. Why? The time is now ripe, and moreover, my royal father’s wish has been fulfilled.” As he thought thus, light issued from his entire body, illuminating the heavens of the Four Great Kings and the Pure Abodes, though the people of the world could not see it.

When the devas saw the light, they all knew that the time had come for the prince to leave the household life. They descended to where the prince was, bowed their heads in homage, joined their palms, and said:

– The aspiration you have cultivated throughout immeasurable kalpas has today reached its proper time.

The prince said to the devas:

[0632c] - You say that the time has now come, but my royal father has ordered the ministers and guards within and without to keep strict watch. Even if I wished to depart, I could not do so.

The devas replied:

– We shall arrange everything ourselves so that the prince may depart without anyone knowing.

Having spoken, they employed their spiritual power and caused all the ministers and guards to fall into a deep sleep.

At that time, while Yasodhara slept, she dreamed of three things:

1. She saw the moon fall to the ground.

2. She saw her teeth fall out.

3. She saw that she had lost her right arm.

The princess awoke with a start. Filled with fear, she immediately said to the prince:

– While sleeping, I saw three ominous signs in a dream.

The prince asked:

– What did you see in your dream?

Yasodhara recounted everything she had dreamed.

The prince said:

– The moon remains in the sky, your teeth have not fallen out, and your arm is still here. You should understand that all dreams are false and unreal. You must not give rise to groundless anxiety.

Yasodhara again said to the prince:

– I believe this dream is an omen that the prince will leave the household life.

The prince again said:

– Rest at ease and go back to sleep. Do not dwell upon it. I will not allow anything bad to happen to you.

Hearing these words, Yasodhara went back to sleep.

A little later, the prince sat up and looked all around at the courtesans and Yasodhara. They all appeared like wooden figures, like plantain trees, without any solid core within. Some lay leaning against musical instruments, their arms and legs hanging limply to the floor.

Others lay with their heads upon one another, tears, mucus, and saliva flowing from them. The prince further contemplated the bodies of his wife and the courtesans and saw hair, nails, marrow, brain, bones, teeth, skull, skin, flesh, sinews, vessels, fat, blood, heart, lungs, spleen, kidneys, intestines, gallbladder, stomach, feces, urine, phlegm, and spittle. Outwardly there was only a bag of skin, while inwardly it was filled with foul and putrid substances.

Not a single part was worthy of reliance. Yet they painstakingly perfumed themselves with fragrances and flowers and adorned themselves with fine silks, like things borrowed that must later be returned, incapable of enduring for long. Of a human life of one hundred years, half is spent in sleep; moreover, sorrow and distress are abundant, while joy is scarce.

People of the world constantly see this, yet why do they not awaken? Why do they remain within it, greedily attached to sensual pleasures? I shall now follow the practices cultivated by the Buddhas of the past and swiftly escape this great mass of fire.

Toward the end of the night, the heavenly king of the Pure Abodes and the devas of the Desire Realm filled the whole expanse of the sky and said together to the prince:

– Prince! All your attendants, both within and without, have fallen into a deep sleep. Now is precisely the time for you to leave the household life.

[0633a] Hearing this, the prince immediately went to Chandaka. Through the devas’ spiritual power, Chandaka awoke of his own accord.

The prince said:

– Bring my horse Kanthaka here.

Hearing this, Chandaka’s entire body trembled, and his heart was filled with hesitation. He neither wished to disobey the prince nor dared defy the king’s strict command. After pondering for a long while, he said with tears:

– The great king has issued such strict orders. Deep in the night is no time for an excursion, nor is it a time to march against an enemy. Why does the prince suddenly command me to bring the horse? Where do you intend to go?

The prince again told Chandaka:

– For the sake of all sentient beings, I shall now subdue the enemy of the afflictions. You must not oppose my will!

At that time, Chandaka deliberately wept aloud, wishing Yasodhara and all the attendants to know that the prince was about to depart. Yet through the divine power of the devas, they remained in a deep sleep and knew nothing.

Chandaka then led the horse forward. The prince slowly came out and said to Chandaka and Kanthaka:

– All affection and love, all meetings and gatherings, must eventually end in separation. Worldly undertakings are very easily accomplished, but the causes and conditions for going forth are exceedingly difficult to fulfill.

Having heard this, Chandaka remained silent, and Kanthaka made no sound.

Then, seeing that dawn was near, the prince emitted light from his body, illuminating the ten directions, and proclaimed with a lion’s roar: “Just as the Buddhas of the past practiced the Dharma of going forth, so shall I now practice it.” At that time, the devas lifted the horse’s four hooves and supported Chandaka as they flew onward. Sakra, Lord of the Devas, followed while holding a jeweled parasol above them. The devas caused the northern gate of the city to open by itself without making any sound. The prince departed through that gate, while the devas followed through the sky, praising him.

The prince again proclaimed with a lion’s roar: “If I do not bring birth, aging, illness, death, sorrow, lamentation, suffering, and distress to an end, I shall never return to the royal palace for the rest of my life. If I do not attain unsurpassed, complete and perfect enlightenment and am unable to turn the Dharma wheel, I shall certainly not return to see my royal father. If I do not extinguish the mind of attachment and affection, I shall never return to see Mahaprajapati and Yasodhara for the rest of my life.”

When the prince made this vow, the devas in the sky praised him in unison: “Excellent! This vow will certainly be fulfilled.” By daybreak, the prince had traveled three yojanas. The devas accompanied the prince until they reached that place; when their task was complete, they suddenly disappeared.

[0633b] At that time, the prince arrived at the dwelling of the sage Bhargava[47] in the Forest of Ascetic Practice. Seeing that this forest was secluded and tranquil, he rejoiced greatly, and his entire body became peaceful and composed. He then dismounted, patted the horse on the back, and said: “You have now accomplished a difficult deed.” The prince further said to Chandaka:

– This horse gallops with great speed, like the king of golden-winged garuda birds. You have always followed me and have never left my side. In this world, some people have good intentions, yet their bodies do not comply; others exert their bodily strength, yet their minds are unwilling. Now your mind and body are not at variance. Moreover, worldly people usually vie with one another to serve those who are wealthy and honored. Now that I have abandoned my kingdom and come to this forest, you alone have been willing to follow me. This is exceedingly rare. Now that I have reached this peaceful place, you may return to the royal palace with Kanthaka.

When Chandaka heard these words, he could not restrain himself. Grief-stricken, he wept and wailed, fainting and falling to the ground. When Kanthaka heard that he was being sent back, he knelt down and licked the prince’s feet, while tears poured from his eyes like rain.

Chandaka said:

– How can I now obey the prince’s command? While we were in the palace, I disobeyed the great king’s order and brought Kanthaka to the prince so that you might come to this place. When the great king and Mahaprajapati discover that the prince is gone, they will be overwhelmed with sorrow, and the entire royal palace, within and without, will be thrown into turmoil. Moreover, this place is filled with dangerous terrain, and fierce beasts and venomous creatures throng the paths. How could I leave the prince here alone and return to the royal palace?

The prince said:

– According to the way of the world, one is born alone and also dies alone; how could one have a companion? Moreover, there are the sufferings of birth, aging, illness, and death. How could I become their companion? I have now come to this place wishing to eliminate all suffering. When I have eliminated all suffering, I shall become a companion to sentient beings. Since I have not yet escaped suffering, how could I remain together with you?

Chandaka again said:

– The prince was born and raised deep within the palace. Your body and limbs are soft and delicate, and you sleep upon a comfortable bed with soft bedding. From now on, how will you be able to tread upon thorns, gravel, stones, mud, and earth such as these? Moreover, you will have to sleep beneath trees.

The prince said:

– It is just as you say. Even if, by remaining in the palace, I could avoid the affliction of thorns, the sufferings of aging, illness, and death would come seeking me of their own accord.

Hearing the prince speak thus, Chandaka stood motionless, weeping bitterly.[0633c] The prince then approached Chandaka and took the seven-jeweled sword, proclaiming with a lion’s roar: “In order to attain unsurpassed, complete and perfect enlightenment, all the Buddhas of the past cast aside their exquisite adornments and shaved off their hair and beards. I shall now follow their example.” Having spoken, he removed his jeweled crown and the luminous pearl from his topknot and handed them to Chandaka, saying:

– Take this jeweled crown and luminous pearl of mine back, place them at the king’s feet, and report: “Great King! The prince did not depart because he desired rebirth in a heavenly realm, nor because he was unfilial toward his parents, nor because his mind was filled with anger or resentment. He departed solely because he feared the sufferings of birth, aging, illness, and death and wished to bring them to an end.” You should gladly assist me and not grieve over this wholesome undertaking. If my royal father says that it is not yet time for me to go forth, you should report to the king: “Great King! Do the sufferings of aging, illness, and death arrive at a fixed time? Even though a person is still young, how could he escape them?” If the great king further reproaches me, saying: “You were to have a son before I permitted you to go forth. Why have you departed now, before having a son? Moreover, you left without asking permission,” you should clearly report to my royal father: “Yasodhara has already been with child for a long time.” If the king asks further, say: “The king granted permission before; this was not done on his own initiative. In ancient times, wheel-turning sage-kings grew weary of the royal throne and entered the mountains and forests to go forth and train in the Path. None ever returned midway to indulge in the five sensual pleasures. My going forth is likewise. If I have not attained Buddhahood, I shall never return to the royal palace for the rest of my life.” All the attendants within and outside the palace cherish me deeply and can help you explain this to the king. Do not grieve on my account.

The prince then removed the seven-jeweled necklace from his body and handed it to Chandaka, saying:

– Take this seven-jeweled necklace and present it to Mahaprajapati, saying: “I have now left the royal palace because I wish to completely eradicate the root of all suffering, and I hope to fulfill this aspiration. May the lady not give rise to sorrow on my account.”

He further removed the various ornaments from his body and instructed Chandaka to take them back and give them to Yasodhara, saying: “In this world, separation from those one loves is suffering. Because I now wish to eliminate all such suffering, I have gone forth to train in the Path. Do not give rise to sorrow on my account.” The same was to be said to all his other relatives and attendants.

At that time, hearing these words, Chandaka became still more grief-stricken. Yet, unable to bear disobeying the prince’s command, he knelt down and received the jeweled crown, the luminous pearl, the jeweled necklace, and the other ornaments. Shedding tears, he said:

[0634a] - Upon hearing the prince declare such an aspiration, my entire body trembles. Even a person whose heart was like wood or stone would be moved upon hearing these words. How much more must I be moved, who have attended the prince since childhood and now hear you make this solemn vow? I beg the prince to abandon this aspiration. Do not cause your royal father, Mahaprajapati, Yasodhara, and all your relatives and attendants to grieve. If the prince is firmly resolved and will not change his mind, then do not remain in this place and do not send me back. I vow to attend the prince and never leave you for the rest of my life. If I return to the royal palace, the king will rebuke me, asking why I left the prince alone and came back. How could I answer the king?

The prince replied:

– You should not speak thus. In this world, all must part; how could anyone remain together forever? My own mother passed away seven days after I was born. Even mother and child are parted by birth and death, how much more so other people? Do not become attached to me. You should return to the royal palace with Kanthaka.

Though the prince repeatedly instructed him in this way, Chandaka still refused to leave.

The prince then took his sharp sword and cut off his own hair, making this vow: “As my hair now falls, may I, together with all sentient beings, completely sever all afflictions and karmic hindrances.” Shakra, Lord of the Devas, caught the hair and carried it away. At that moment, the devas in the sky burned incense, scattered flowers, and praised him together: “Excellent! Excellent!”

After cutting off his hair, the prince saw that he was still wearing his seven-jeweled garments and thought: “The renunciant practice of the Buddhas of the past did not involve wearing such garments.” At that time, a deva of the Pure Abodes transformed himself into a hunter before the prince, wearing a kashaya robe. When the prince saw him, he was greatly delighted and said:

– The robe you wear is a robe of tranquility, the emblem of the Buddhas of the past. Why do you wear this robe while committing sinful deeds?

The hunter replied:

– I wear the kashaya robe to lure herds of deer. Only when they see me wearing it do they dare to approach, and thus I can easily kill them.

The prince then said:

– According to what you have said, you wear this kashaya robe only to kill deer, not to seek liberation. I will now exchange these seven-jeweled garments with you. I shall wear this kashaya robe because I wish to gather in and liberate all sentient beings and eliminate their afflictions.

The hunter replied:

– Excellent! I accept.

The prince immediately removed his jeweled garments and gave them to the hunter, while he himself put on the kashaya robe in the manner of the Buddhas of the past.

[0634b] At that time, the deva of the Pure Abodes resumed his original form, flew up into the sky, and returned to his heavenly palace. A wondrous light then appeared in the sky. Chandaka saw it and was greatly astonished, praising it as something never before witnessed. The appearance of this auspicious sign was certainly no small matter.

When Chandaka saw that the prince had shaved off his beard and hair and clothed himself in Dharma robes, he knew with certainty that the prince would not return. His grief grew still deeper, and he fainted and fell to the ground.

The prince then said:

– You should relinquish your sorrow and return to the royal palace to convey my intentions in full.

Having spoken, the prince slowly proceeded onward. Chandaka sobbed and bowed his head at the prince’s feet until the prince had gone so far that he could no longer be seen. Only then did he rise. His entire body trembled beyond his control. Looking back at Kanthaka and the ornaments, he wept and choked with grief. Wailing aloud, Chandaka led Kanthaka, carrying the jeweled crown and the ornaments. Kanthaka uttered mournful cries as they returned by the same road.

The prince arrived at the dwelling of the sage Bhargava. When the birds and beasts in the forest saw him, they gazed fixedly at him without blinking. Seeing the prince from afar, the sage Bhargava thought: “What deity is this? Is it the Sun Deva, the Moon Deva, or Lord Shakra?” Together with his retinue, he reverently and respectfully welcomed the prince, saying:

– Excellent! Worthy One, you have come here.

The prince saw that the minds of the sages were exceedingly gentle and that their deportment was peaceful. Yet when the prince arrived, the majestic virtue of the sages was overshadowed. Together they came forward and invited the prince to sit.

After sitting down, the prince observed the practices cultivated by those sages. Some used grass for clothing, while others made garments from tree bark and leaves. Some ate only grasses, plants, flowers, and fruits.

Some ate once a day, some once every two days, and others once every three days. In accordance with their methods of cultivation, they deprived themselves of food in this way. Some worshiped water or fire; others worshiped the sun or moon.

Some stood with one leg bent, some lay upon the ground, some lay upon thorns, and others lay beside water or fire.

Seeing such ascetic practices, the prince asked the sage Bhargava:

– Your ascetic practices are most extraordinary. What reward do you seek through them?

The sage replied:

– We practice austerities because we wish to be reborn in the heavenly realms.

The prince then asked:

[0634c] - Although the heavenly realms are pleasurable, when one’s merit is exhausted, one falls into destitution and continues revolving through the six realms. Ultimately, they are but an accumulation of suffering. Why do you cultivate causes of suffering in pursuit of a painful reward?

The prince sighed to himself: “Merchants enter the great ocean for the sake of treasure. Kings raise armies and wage war for the sake of their kingdoms. These sages now practice austerities for the sake of rebirth in the heavenly realms.” Having lamented thus, he stood silently.

The sage Bhargava then asked the prince:

– Worthy One, what is in your mind that you remain silent and do not speak? Is our practice not genuine?

The prince replied:

– The practices you cultivate are all exceedingly painful, yet the rewards you seek are wholly inseparable from suffering.

The prince and the sages discussed these matters until evening. The prince stayed there for one night. The following morning, he reflected: “Although these sages cultivate ascetic practices, none of these is the true path of liberation. Therefore, I should not remain here.” He then took leave of the sages and departed.

The sages said to the prince:

– Worthy One, your coming here brought us great joy and caused our majestic virtue to flourish even more. Why do you now wish to depart? Have we failed to observe proper decorum toward you, or has someone among us offended you? For what reason do you not wish to remain here?

The prince replied:

– You have committed no breach of courtesy between host and guest, nor has anything been lacking. But your practices increase the causes of suffering. I now seek the path solely to eradicate suffering at its root. It is only for this reason that I am departing.

The sages discussed among themselves: “This one’s cultivation is exceedingly vast. How could we possibly keep him here?”

At that time, a sage skilled in physiognomy said to everyone:

– This Worthy One is endowed with all the excellent marks. He will certainly attain omniscience and become the teacher of devas and humans.

Having spoken, he approached the prince and said:

– Our path is different from yours, so we dare not ask you to remain. If you wish to depart, you should travel north. There are two great sages there named Arada Kalama. Worthy One, you may go there and converse with them, but I know that you will not remain there either.

The prince then immediately traveled north. Seeing him depart, the sages were saddened. With palms joined, they saw him off, gazing after him until he could no longer be seen. Only then did they return.

After the prince had left the palace and dawn arrived, Yashodhara and the palace women awoke. When they did not see the prince, they wept bitterly and immediately went to report to Mahaprajapati:

[0635a] - This morning, the prince suddenly disappeared!

Upon hearing this, Mahaprajapati fainted and fell to the ground. Word of the event was passed from one person to another until it reached the king. When the king heard what had happened, he was stunned into silence, like one who had lost his soul, and his entire body became rigid. Everyone both within and outside the royal palace was likewise overcome.

The chief ministers then went to the prince’s quarters to investigate and searched throughout the royal palace. They saw that the northern gate of the city had opened of itself, and they could find neither Chandaka nor Kanthaka. They therefore asked the gatekeepers:

– Who opened this gate?

They questioned one another, but no one knew. When they asked those assigned to guard it, they too did not know why the gate had opened.

At that time, the great ministers thought: “The northern gate is open; surely the prince must have departed by that route. We should quickly search for him.” The king immediately ordered one thousand chariots and ten thousand cavalrymen to divide into four groups and search in every direction for the prince. Yet, through the divine power of the devas, they lost their way and could not find the road. They therefore returned and reported to the king:

“Your Majesty! We searched for the prince, but could not find him.”

At that time, Chandaka, leading Kanthaka and carrying the various ornaments, sorrowfully wept as he returned by the same road. When all the people in the city saw him, they were astonished and grief-stricken. They vied with one another to ask Chandaka:

“Where did you take the prince, that you now return alone with Kanthaka?”

Hearing everyone question him in this way, Chandaka became even more grief-stricken and could not reply. The people saw only the ornaments of the seven treasures borne upon Kanthaka’s back, but did not see the prince. It was as though fragrant flowers and fine silks were being used to adorn a dead man.

As soon as Chandaka arrived before the royal palace, Kanthaka suddenly gave a mournful cry. All the horses in the stables also cried out sorrowfully. The ministers outside reported to Mahaprajapati and Yasodhara:

“Only Chandaka and Kanthaka have now returned!”

Upon hearing this, Mahaprajapati fell to her knees on the ground and thought: “Why have only Chandaka and Kanthaka returned, with no word of the prince?”

Mahaprajapati said:

“I raised the prince until he reached adulthood. Now my child has abandoned us and departed, and I do not know where he is. It is like a person who plants a fruit tree: it blossoms and bears fruit, yet just as the fruit is about to ripen, it falls to the ground. It is also like a hungry person who encounters delicious food, only for it suddenly to be overturned just as he is about to eat.”

Yasodhara thought: “Whether walking, standing, lying down, or sitting, the prince and I were never apart. Yet now he has abandoned me, and I do not know where he has gone. [0635b] When kings of ancient times entered the mountains to study the Way, they all took their wives and children with them, unable to bear separation. Even people of the world who meet only once do not forget one another when the time comes to part; how, then, could the profound affection between husband and wife have become so faint!” Yasodhara then reproached Chandaka:

“It would be better to incur the enmity of a wise man than to associate closely with a fool. You foolish man, where have you secretly taken the prince, causing the Sakya clan henceforth to cease flourishing?”

She also reproached Kanthaka:

“You carried the prince out of the royal palace. Why were you silent when you were about to depart, yet now that you have returned alone, you utter mournful cries? What is the meaning of this?”

Chandaka then said:

“Lady, please do not blame Kanthaka or me. Why is this? What happened was due to the divine power of the devas and could not have been accomplished by ordinary human strength.

That night, the lady and all the palace women were sound asleep when the prince told me to go and bring his horse. At that time, I wept very loudly, wishing the lady and all the palace women to hear me, awaken, and dissuade the prince. Yet when I brought Kanthaka, not a single person awoke.

Whenever the city gates are opened, the sound can be heard forty li away, but when they opened that night, they made no sound. How could such things not have been due to the divine power of the devas? When we left the city, the devas commanded divine beings to use their hands to lift the horse’s four hooves and support me as we flew away.

Countless devas in the sky flew after us; how could I have stopped? By daybreak, the prince had already traveled three yojanas. When we reached the dwelling of the sage Bhargava, further wondrous events occurred.

Please permit me to relate them. As soon as we arrived at the sage Bhargava’s place in the Forest of Ascetic Practice, the prince dismounted, patted the horse’s back with his hand, and told me to return to the royal palace. At that time, I begged to follow the prince for the rest of my life and had no thought of returning, but the prince sent me away and would not allow me to remain.

The prince then came over to me, took the sword adorned with the seven treasures, and proclaimed: ‘To attain the fruit of unsurpassed, perfect enlightenment, the Buddhas of the past renounced their fine ornaments and shaved off their hair and beards. I shall now also follow the Dharma of the Buddhas.’ Having spoken thus, he removed his jeweled crown and the radiant pearl from his topknot, telling me to bring them back and place them at the king’s feet.

He also removed his necklace of the seven treasures and told me to bring it back to Mahaprajapati, while the other ornaments were to be given to Yasodhara. Although I heard the prince say these words, I continued standing in attendance and had no intention of returning.

“At that time, the prince used his sharp sword to cut off his own hair. The devas descended from the sky, caught it, and carried it away. The prince then proceeded onward and encountered a hunter. [0635c] He exchanged the robe adorned with the seven treasures that he was wearing for the hunter’s kasaya robe.

At that moment, a great radiance appeared in the sky. When I saw that the prince had changed his garments, I knew with certainty that he would not return, and I became utterly dejected, my heart filled with sorrow. The prince continued onward until he reached the sage Bhargava’s dwelling, whereupon I took my leave and returned.

All such wondrous events were due to the divine power of the devas and could not have been accomplished by ordinary people. Lady, please do not blame Kanthaka or me.”

After Mahaprajapati and Yasodhara heard Chandaka recount all these events, some understanding arose in their hearts, and they remained silent.

At that time, as soon as King Suddhodana regained consciousness, he ordered Chandaka to be summoned and said:

“Why have you caused the members of the Sakya clan such suffering? I issued strict orders and had ministers guard both inside and outside because I feared that the prince would renounce the household life. Why, then, did you still bring Kanthaka to the prince and allow him to depart secretly?”

Hearing this, Chandaka became afraid and reported to the king:

“Your Majesty! The prince’s departure from the royal palace was truly not my fault. I beg Your Majesty to allow me to explain clearly.”

Chandaka then placed the jeweled crown and the pearl from the topknot at the king’s feet and said:

“The prince instructed me to place this jeweled crown and pearl at Your Majesty’s feet, to give the necklace of the seven treasures to Mahaprajapati, and to give the other ornaments to Yasodhara.”

When the king saw these objects, his grief deepened further. Even wood and stone might have feelings, how much more so the profound affection between father and son. Chandaka recounted all the events in full, just as before, and also reported to the king:

“Your Majesty! The prince told me: ‘If my royal father says, “You must first have a son before I will allow you to renounce the household life. Since you do not yet have a son, why did you depart? Moreover, why did you leave without asking permission?” then you may report to my royal father on my behalf: “Yasodhara has already been with child for some time. My royal father should ask her. The king previously issued such an order; I did not act on my own authority.”’”

Upon hearing this, the king sent someone to summon Yasodhara and asked:

“The prince says that you have already been with child for some time. Is this truly so?”

Yasodhara replied:

“When Your Majesty came to the Eastern Palace, the prince pointed at my abdomen with his hand. At that moment, I knew that I had conceived.”

Hearing this, the king marveled, and his grief abated. He thought: “Previously, the reason I promised the prince, ‘You must first have a son before I will allow you to renounce the household life,’ was that I believed he certainly could not have a child within seven days and would therefore become a wheel-turning king. Yet unexpectedly, before the seven days had passed, Yasodhara had conceived!”

[0636a] The king reproached himself for his shallow wisdom. This expedient had failed to make the prince remain, yet he had hastily proposed the agreement. Thinking of this, he was filled with profound regret and reflected: “The prince’s strategy was divinely inspired and far surpassed everyone’s expectations. Moreover, the events of this day were aided by the divine power of the devas. I should not blame Chandaka.”

King Śuddhodana again thought: “The prince has renounced the household life and certainly will not return. Even if I devised another means, I would still be unable to keep my son here. Although the prince has left the kingdom to renounce the household life and study the Way, he already has an heir, so the lineage will not be severed. I shall now instruct Yaśodharā to take excellent care of and protect the child in her womb.”

Reflecting upon the profound bond between father and son, King Śuddhodana said to Chandaka:

– I must now go in search of the prince, but I do not know where my child is at present. The prince has left me to pursue the Way; how could I bear to let him live all alone?

He immediately sent men to search for the prince’s dwelling place.

When the royal preceptor and the chief ministers heard that the king wished to leave the palace to search for the prince, they came together to dissuade him:

– Great King, you should not grieve. Why is this? We have examined the prince’s physical marks and perceive that he has already renounced the household life and cultivated the Way throughout many past lives. Even if he were made Śakra, Lord of the Devas, the prince would take no delight in it; how, then, could the position of a Wheel-Turning King possibly keep him here? Does the Great King not remember that, when the prince had just been born, he walked seven steps by himself, pointed toward the heavens, and declared: “This is the last body into which I have been born in this world”? At that time, the kings of the heavenly realms and Śakra, Lord of the Devas, all came to attend upon him. With such extraordinary signs, how could the prince delight in remaining in worldly life?

The royal preceptor further addressed the king:

– Great King! Formerly, when the seer Asita examined the prince’s marks, he predicted that at the age of nineteen the prince would renounce the household life to pursue the Way and would assuredly attain the knowledge of all modes. Now that the appointed time has come, why does the Great King give rise to sorrow and anguish? Moreover, fearing that the prince would renounce the household life, the Great King ordered all ministers within and without the palace to maintain a strict guard; yet the devas came and escorted him out of the city. Such a deed surpasses the power of ordinary people. I beseech the Great King to rejoice and not give rise to grief. You should not personally go in search of him. If Your Majesty cannot cease thinking of the prince, then I shall go with the chief ministers to search for him.

Hearing this, the king thought: “I know that the prince will not return, yet I cannot bear to relinquish him. For now, I shall let the royal preceptor and the ministers go and search for him once!” He then said to the royal preceptor and the ministers:

– Excellent! Go forth. Everyone within and outside the palace is deeply distressed; you should return as quickly as possible.

[0636b] At that time, the royal preceptor and the chief ministers took their leave and departed to search for the prince.

Notes:

[44] Consecration 灌頂 (S: Abhiṣecanī): an ancient Indian rite in which water was poured upon the head. When a king ascended the throne or a crown prince was appointed, the royal preceptor poured water from the four great seas upon the crown of his head as a blessing.

[45] Huángmén 黃門: a person who has no male genital organs, or whose male genital organs are incompletely formed.

There are five categories known as the Five Types of Sexually Incapable Males 五種不能男 (also called the Five Types of Huángmén 五種黃門; S: pañca paṇḍakāḥ). According to fascicle 21 of the Ten Recitations Vinaya, these five categories are:

1. Congenitally sexually incapable male: One born without genital organs with which to engage in sexual intercourse.

2. Half-month sexually incapable male: One who can engage in sexual intercourse for half the month but cannot do so during the other half.

3. Jealously sexually incapable male: One who, upon seeing others engage in sexual intercourse, becomes jealous and then gives rise to sexual desire.

4. Seminally sexually incapable male: One whose male genital organ disappears during sexual intercourse.

5. Diseased sexually incapable male: One whose male genital organ was surgically removed because of disease.

[46] Five desires (五欲; S: panca kãmãh): five kinds of desire arising from attachment to the five sensory objects. There are two classifications:

1. The five kinds of desire arising from attachment to the five sensory objects: desire for forms—the desire for worldly beauty; desire for sounds—the desire for sounds; desire for fragrances—the desire for pleasant scents; desire for tastes—the desire for delicious foods; and desire for tactile sensations—the desire for physical contact.

2. The five kinds of desire of worldly people: desire for wealth—the desire for possessions; desire for forms—the desire for worldly beauty; desire for food and drink—the desire for eating and drinking; desire for fame—the delight in reputation; and desire for sleep—the desire for sleep and rest.

In contrast to these five desires of the Desire Realm are the five desires of the Form Realm and the Formless Realm, which are called the five pure desires.

[47] The seer Bhārgava, 跋伽仙人: a seer who practiced in the Ascetic Forest in the country of Vaiśālī. After leaving the city and renouncing the household life, the Blessed One Śākyamuni went directly to this forest to inquire into the Way from the seer Bhārgava, through which this seer became renowned.