佛本行集經

Chapter 5: DESCENT AND BIRTH IN THE ROYAL PALACE

The bodhisattva Hộ Minh waited until winter had passed and the beauty of spring began to arrive. The sky was clear, the climate warm and temperate, and the myriad trees and grasses vied with one another in putting forth blossoms and fresh shoots, flourishing luxuriantly throughout the earth. The bodhisattva chose the precise time when the lunar mansion Quỷ was ascendant and taught the essential Dharma to the devas, causing them all to give rise to joyful and reverent admiration. Their hearts overflowed with delight beyond restraint. He exhorted the devas to cultivate these Dharma gates, to turn away from the conditioned phenomena of birth, aging, sickness, and death, and to seek unsurpassed bodhi.

At that time, as the Great Being Hộ Minh was about to descend and be born, his countenance resembled that of the lion king. His mind was peaceful and secure, free from confusion, anxiety, or fear. Having surveyed the devas, he again told them:

“All you devas should know that this is the final time I shall assume a body, my ultimate existence. When I leave Tuṣita Heaven and descend to be born in the human realm, I shall remain single-minded and rightly mindful. Other devas, when relinquishing their lives in the heavenly realm and losing the pleasures of the five desires, suffer intensely and lose right mindfulness. It is not so when a bodhisattva descends to be born, for he is fully endowed with inconceivable and extraordinary qualities.”

When the bodhisattva Hộ Minh relinquished the heavenly realm and descended to be born in the human world, the devas, grieving for the bodhisattva, lamented in unison:

“Alas, how painful! Alas, how painful! We have lost the bodhisattva Hộ Minh. From this day onward, we shall never again hear the true Dharma. Our meritorious qualities and benefits will diminish, while the roots of birth and death will instead increase.”

At that moment, a deva from the Pure Abodes addressed the assembly of Tuṣita Heaven:

“Do not become sorrowful upon seeing that the bodhisattva Hộ Minh is about to descend and be born today. Why? Because after descending, he will certainly attain unsurpassed, complete, and perfect enlightenment. After becoming a Buddha, he will return to this heavenly palace and teach the Dharma to you, just as the Buddhas Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa did in past ages. They all descended from this heaven to be born in the human world; afterward, moved by compassion, they all returned to this heavenly palace to teach the Dharma and deliver the devas. Today, after the bodhisattva Hộ Minh attains enlightenment, he too will return to this heaven to teach and deliver you, just as the Buddhas of the past did.”

On the night when the bodhisattva Hộ Minh was about to descend and be born in the human world, the queen addressed King Śuddhodana:

“May the Great King understand that, beginning this very night, I wish to undertake and observe the eight pure fasting precepts. These eight are: not to kill living beings, not to steal, not to engage in sexual misconduct, not to speak falsely, not to speak divisively, not to speak harshly, and not to speak frivolously or embellishingly. I further vow to be free from greed, anger, and delusion, not to give rise to wrong views, and to live according to right view. Today I vow to undertake these fasting precepts, keep them in my heart, and always diligently uphold them, giving rise to loving-kindness and compassion toward all sentient beings.”

King Śuddhodana immediately replied:

“Act freely in accordance with what your heart desires. From this day onward, I too shall refrain from attending court so that I may remain constantly by your side.” The king then spoke this verse:

When the king beheld the bodhisattva’s mother,

He rose and respectfully greeted her.

Regarded as mother, elder sister, or younger sister,

She stirred in him no thought of sensual desire.

When the bodhisattva Hộ Minh descended from the palace of Tuṣita Heaven, he remained single-minded and rightly mindful, and serenely entered the right side of Lady Māyā, the chief consort of the Great King Śuddhodana.

The bodhisattva Hộ Minh descended from Tuṣita Heaven and, with lucid right mindfulness, entered his mother’s womb. At that very moment, all the realms of the world—devas, humans, Māras, Brahmās, śramaṇas, brahmins, and others—were illuminated. In the dark places beyond the world, even the sun and moon, despite their powerful capacity to shine, could not cast light. The radiance of the sun and moon could not compare with the bodhisattva’s splendor, for his radiance illuminated all such dark places. All the sentient beings dwelling there said to one another, “Why do we suddenly see other sentient beings here?”

At that very moment, the earth quaked in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the surrounding regions rose and the center sank; the center rose and the surrounding regions sank. Thus, all eighteen signs of upheaval—stirring, shaking, roaring, and the rest—appeared. Then one thousand great Mount Sumerus moved;

one thousand great Nimindhara Mountains, one thousand great Trì Oai Đức Mountains, one thousand great Khư-la Già-đà Mountains, one thousand great Vināyaka Mountains, one thousand great Mã Đầu Mountains, one thousand great Di-ni Đà-la Mountains, one thousand great Thiện Kiến Mountains, one thousand great Iron Encircling Mountains, and one thousand great Outer Iron Encircling Mountains all shook.

All such great mountains trembled, while the many other smaller mountains either surged upward or sank downward, or towered aloft and emitted dense clouds of smoke. The waves of four thousand great seas and their lakes and ponds rose and rolled one after another. The four great rivers—the Ganges, Sindhu, Sītā, and Vakṣu—together with all other rivers flowed upstream.

All forests, trees, medicinal herbs, flowers, and crops flourished luxuriantly. Even the sentient beings in the Avīci, Niraya, and other hells found peace and joy through this radiance.

The manifestation of these auspicious signs first occurred for the following reasons:

When the bodhisattva first descended from Tuṣita Heaven, he emitted brilliant radiance that illuminated the entire world, and all dark places became bright. This phenomenon signified that, after becoming a Buddha, he would use the light of wisdom concerning the Four Noble Truths to illuminate the darkened minds of all sentient beings.

When the bodhisattva first descended from Tuṣita Heaven, the great earth quaked in six ways, the eighteen signs of upheaval appeared, the great mountains emitted dense clouds of smoke, and the waves of four thousand great seas arose. This phenomenon signified that, for the sake of the evil sentient beings of future ages who would be submerged in the mire of defiled afflictions, the Tathagata vowed that, after becoming a Buddha, he would rescue them and place them upon the liberating shore of nirvana.

When the bodhisattva first descended from Tuṣita Heaven, the waters of all the rivers flowed upstream. This phenomenon signified that, for the sake of the evil sentient beings of future ages who would be submerged in the current of afflictions, the Tathagata vowed that, after becoming a Buddha, he would teach the Dharma and deliver all sentient beings, enabling them to travel against the current of birth and death and return to their original mind.

When the bodhisattva Hộ Minh first descended from Tuṣita Heaven, all grasses, trees, medicinal herbs, groves, and forests grew and flourished luxuriantly. This phenomenon signified that, for the sake of the evil sentient beings of future ages who had not yet planted roots of goodness, he would cause them to plant roots of goodness; and those sentient beings who had already planted roots of goodness, he would lead to liberation.

When the bodhisattva first descended from Tuṣita Heaven, all sentient beings in the Avīci hell attained peace and joy. He vowed that, after becoming a Buddha, he would deliver all sentient beings from suffering and affliction and enable them to enjoy peace and bliss. For these reasons, such auspicious signs appeared.

Furthermore, when the bodhisattva descended from Tusita Heaven to be born in the human world, he entered his mother’s womb through her right side, whereas other beings enter their mothers’ wombs through the birth passage. This auspicious sign symbolized that, after attaining Buddhahood, he would expound the pure Dharma for all beings, enabling them to abandon what is wrong and return to what is right.

From Tusita Heaven, the bodhisattva Hộ Minh descended in right mindfulness, entered through the right side, and dwelt within the womb of the holy mother Maya, the chief consort of King Suddhodana. That very night, while asleep, Queen Maya dreamed that a white elephant with a red head and six golden tusks descended from the sky. Upon reaching her, the elephant knelt with all seven limbs touching the ground and then entered her right side.

The following morning, the queen awoke and reported the matter to the king: “Your Majesty should know that last night, while asleep, I had such a dream.... At the very moment the white elephant entered my right side, I experienced an unsurpassed bliss such as I had never known before. From now on, I no longer delight in the pleasures of the world. Your Majesty, if there is a skilled interpreter of dreams in the kingdom, please summon him to explain this auspicious sign.”

King Suddhodana then summoned the chamberlain of the inner palace and commanded him: “Go quickly outside the city and proclaim an edict ordering the son of the royal preceptor, Đại-na-ma, to seek out at once eight renowned Brahmin interpreters of dreams: Tế Đức, Quỷ Tú Đức, Tự Tại Đức, Tỳ-nữu Đức, Phạm Đức, and the three sons of the venerable elder Kasyapa. Have them come immediately to my court.”

The messenger replied:

“Your Majesty, I shall act precisely as commanded, without the slightest delay.”

Obeying the king’s command, the messenger went before the Meridian Gate and proclaimed in a loud voice: “Is anyone before the city on the way to the home of the Brahmin royal preceptor Đại-na-ma?” At that moment, a traveler of the Bà-đà clan named La-da-na—rendered in the Sui language as Ốc Thất—was going directly to the Brahmin’s house. He answered the chamberlain’s messenger:

“I am.”

The messenger conveyed the command:

“The Great King orders the royal preceptor to seek out eight eminent Brahmin diviners: Tế Đức, the sons of Kasyapa, and the others....”

The royal preceptor Đại-na-ma received the king’s command brought by the messenger Ốc Thất and immediately invited the eight eminent Brahmin interpreters of dreams. The royal preceptor’s son and the eight men then entered the inner palace together.

The Great King Suddhodana said to the diviners:

“Last night, while asleep, my consort beheld this extraordinary dream.... What auspicious sign does it portend? What concrete evidence is there?”

After the Brahmin interpreters of dreams had heard the king recount the entire story from beginning to end, they fully understood the dream’s significance. The most accomplished diviner among them replied:

“Your Majesty, that dream is an exceedingly auspicious sign. Please listen attentively, and I shall relate in full its auspicious meaning. According to our understanding, based on our study of the scriptures handed down by the devas and ancient seers, it is taught:

If a mother dreams she sees

The sun enter her right side,

She will give birth to a worthy son,

Who will surely become a wheel-turning king.

If a mother dreams she sees

The moon enter her right side,

She will give birth to a noble son,

A king above all other kings.

If a mother dreams she sees

A white elephant enter her right side,

She will give birth to a holy son,

Highly revered throughout the three realms.

He will benefit all sentient beings,

Regarding friend and foe with equal mind.

From within the sea of afflictions,

He will rescue countless multitudes.”

The Brahmin interpreter of dreams then addressed the Great King:

“The dream of the Great Consort is an exceedingly auspicious sign. Today Your Majesty should rejoice, for the Great Consort will certainly give birth to a holy son. This holy son will assuredly become a Buddha, and his renown will resound everywhere.”

When the Great King Suddhodana heard the Brahmin diviner recite this verse, his heart overflowed with joy and immeasurable delight beyond description. He then offered a feast of innumerable delicacies from land and sea, a hundred kinds of food and drink, cakes, fruit, and other provisions. The Brahmins partook freely and ate and drank their fill. Afterward, the king bestowed upon the diviners immeasurable wealth, jewels, and precious articles.

After the Great King Suddhodana had heard the diviner interpret the queen’s dream, he said:

“Following this auspicious dream, I must have an unrestricted almsgiving assembly established outside the four gates of Kapilavastu, at the intersections of all major and minor roads, and at every entrance to the lanes leading into the villages. Whoever comes seeking anything shall receive it as alms. Those who need food shall be given food; those who need drink shall be given drink; those who need clothing shall be given clothing; those who need fragrances shall be given fragrances; and those who need garlands shall be given garlands. Powders, ointments, clothing, beds, mats, quilts, blankets, cattle, goats, elephants, horses, carriages, and other things—whatever anyone needs shall be given to that person.

“All these acts of giving are performed for the benefit of the bodhisattva in the womb; therefore, such an assembly of provisions must be established.”

At that time, there was a seer in the kingdom named Asita. Taking renunciation of the five sensual desires as his foundation, he established teachings opposed to those of other non-Buddhist paths. He possessed immeasurable spiritual power and majestic virtue, was endowed with the five superknowledges, and often freely ascended to Trayastrimsa Heaven to assemble with the devas.

This seer regularly cultivated the path of the seers in a forest called Tăng trưởng, near the village of Hằng-hà-đát in the city of Giá-bàn-đề in southern India. All the people of the kingdom of Magadha esteemed, honored, and venerated the seer Asita as an arhat. Whatever understanding the seer attained, he taught to everyone so that they too might know it.

At that time, in the city of Giá-bàn-đề, there was a young boy named Narada, only eight years old. His mother brought him to the seer and asked that he be accepted as a disciple. The boy perfectly observed the relationship between master and disciple, honoring, revering, and making offerings to his teacher, serving him obediently without the slightest negligence.

The seer and the boy lived together in the Tăng trưởng Forest. Day and night, the master diligently gathered his mind and sat in meditation, while his disciple Narada stood behind him holding a fan to drive away flies and mosquitoes as he attended upon his teacher. When the bodhisattva Hộ Minh descended in right mindfulness from Tusita Heaven to the palace of King Suddhodana, entered through the queen’s right side, and dwelt in the womb of Queen Maya, his body immediately emitted brilliant rays of light that illuminated all the worlds of devas and humans.

Moreover, the great earth quaked in six ways, and eighteen auspicious signs appeared. The seer Asita witnessed these unprecedented marvels—the extraordinary light and the earth’s sixfold quaking. His heart was greatly alarmed, and the hairs all over his body stood on end.

He thought to himself and said aloud:

“For what reason does this earth now display the phenomenon of quaking? And what will be the consequence of this quaking?”

The seer Asita then entered right concentration and contemplated in right mindfulness for a moment. When he understood the cause, joy arose in his heart. Exultant and filled with boundless, irrepressible delight, he proclaimed: “Rare indeed is the Great Sage—inconceivable! A Great Sage is about to appear in the world.”

From the very moment the bodhisattva departed from Tusita Heaven, he descended in spirit and entered the right side of Queen Maya. As soon as the Holy Mother conceived, a deva named Swiftly Going went to the hells and loudly proclaimed:

“People dwelling in the hells, you must all know that today the bodhisattva Prabhapala has departed from Tusita Heaven and descended in spirit into the womb of the Holy Mother Maya. You should therefore quickly make a vow, aspiring to be born in the human realm.”

Among the beings in the hells who heard this summons, some had previously planted roots of goodness but had also created other defiled karma. Because their evil karma was stronger, they were presently fallen into hell. These beings gathered together and looked at one another, displaying revulsion and wishing to leave hell. Moreover, through the radiance of the bodhisattva, their bodies and minds became peaceful and joyful, and they heard the devas’ summons: “Quickly cast off your bodies in hell and immediately be born among human beings in the world.” All the beings who in past lives had planted roots of goodness in this Saha world were then reborn at the four gates of the capital city of Kapilavastu.

After the bodhisattva Prabhapala had entered and dwelt within the Holy Mother’s womb, the devas of the various heavens—Sakra, the Four Heavenly Kings, Dhrtarastra, Virudhaka, Virupaksa, Vaisravana, and others—conferred together. They said:

“Worthy ones, you should know that the bodhisattva Prabhapala has departed from Tusita Heaven and descended in spirit into the womb of the Holy Mother Maya. Today we must attend upon and protect him, permitting no other beings, whether human or nonhuman, to devise means of troubling the bodhisattva. The bodhisattva is uniquely endowed with exceedingly great majestic virtue. Only we devas are now capable of guarding him; people of the world cannot do so. This is an unprecedented deed of the bodhisattva. The Tathagata must be fully provided with four kinds of protection, without any deficiency. This is the reason the auspicious sign described above appeared.”

When beings in the world enter their mothers’ wombs, three circumstances may occur:

1. Some beings enter their mothers’ wombs without right mindfulness, remain in the womb without maintaining focused right mindfulness, and are also without right mindfulness when they open their eyes and are born into the world.

2. Some beings enter their mothers’ wombs with right mindfulness, remain in the womb while maintaining focused right mindfulness, and also possess right mindfulness when they open their eyes and are born into the world.

3. Some beings enter their mothers’ wombs with right mindfulness and remain in the womb while maintaining focused right mindfulness, but are without right mindfulness when they are born.

This bodhisattva Prabhapala entered the womb with right mindfulness, dwelt in the womb with right mindfulness, and emerged from the womb with right mindfulness. This was an unprecedented deed of the bodhisattva. Therefore, after attaining Buddhahood, his mind always remained in samadhi; he knew the capacities and dispositions of beings and taught the Dharma according to their faculties in order to guide and transform them. This is the reason the unprecedented auspicious sign described above appeared.

While dwelling in the Holy Mother’s womb, the bodhisattva always remained on her right side and never moved. Other beings, while in their mothers’ wombs, have no fixed position: at times they lie on the right side and at times on the left. For this reason, their mothers endure much suffering and pain.

Within the womb, the bodhisattva sat peacefully on the right side and did not move. Thus, whether the Holy Mother walked, stood, lay down, or sat, no harm came to the child in her womb. This was an unprecedented deed of the bodhisattva. Therefore, after attaining unsurpassed enlightenment, he practiced all the factors of bodhi and brought every one of them to fulfillment. This is the reason the auspicious sign described above appeared.

While dwelling in the womb, the bodhisattva attained great fearlessness. He experienced no alarm, anxiety, or fear; poisons could not harm him, and the many kinds of impurities—such as mucus, saliva, blood, pus, and phlegm—could not defile the child in the womb. Other beings, however, are tainted by every kind of impurity while dwelling in their mothers’ wombs.

It was like a vaidurya jewel wrapped in a celestial garment and placed amid impurities: it certainly could not be stained. In the same way, while dwelling in the womb, the bodhisattva was not tainted by any impurity. This was an unprecedented deed of the bodhisattva. Therefore, after attaining Buddhahood, he was neither infatuated with nor attached to any worldly dharma. This is the reason the auspicious sign described above appeared.

While the bodhisattva dwelt in his mother’s womb, the Holy Mother’s mind was joyful and peaceful, and her body did not grow weary. When other beings enter their mothers’ wombs, whether for nine months or ten, they cause their mothers’ bodies to become heavy, weary, and ill at ease. But while the bodhisattva dwelt in the womb, whether the Holy Mother slept or remained awake, walked, stood, lay down, or sat, she was always peaceful and joyful, and her body felt no pain. This was an unprecedented deed of the bodhisattva. Therefore, after cultivating the path of bodhi, he quickly realized unsurpassed, complete, and perfect enlightenment, became endowed with all supernormal powers, and attained omniscience. This is the reason the auspicious sign described above appeared.

While dwelling in his mother’s womb, the bodhisattva caused the Holy Mother to undertake the precepts, constantly uphold them in her mind, and preserve the disciplines of moral conduct. Other beings, while dwelling in their mothers’ wombs, cause their mothers to engage in defiled conduct. While dwelling in his mother’s womb, the bodhisattva caused the Holy Mother to observe the precepts and maintain pure conduct.

This was an unprecedented deed of the bodhisattva. Therefore, after attaining Buddhahood, he was foremost in observing the precepts among the assembly of sravakas, and his renown resounded throughout the world. People praised him, saying: “The ascetic Gautama is foremost in observing the precepts; no one in the world can equal him.” This is the reason the auspicious sign described above appeared.

While dwelling in his mother’s womb, the bodhisattva caused the Holy Mother to entertain no thoughts of sensual attachment and to experience no torment from the fire of desire. On the contrary, the Holy Mother constantly cultivated pure conduct. Other beings, after entering their mothers’ wombs, soon cause their mothers’ sensual desire to become intense and increase manyfold.

But while the bodhisattva dwelt in his mother’s womb, even when the Holy Mother lay beside her husband, she still felt revulsion and detachment and never conceived any intention to engage in sexual intercourse, much less with any other man. This was a distinctive quality of the bodhisattva. Therefore, after attaining Buddhahood, he carefully guarded and subdued the faculty of the eye, allowing no unwholesome dharma to arise and carefully protecting and cultivating wholesome dharmas.

In the same way, he carefully subdued unwholesome dharmas and cultivated wholesome dharmas with regard to the faculties of the ear, nose, tongue, body, and mind, causing people to practice according to his instructions and completely eradicate their old habitual tendencies. This is the reason the auspicious sign described above appeared.

While dwelling in the womb, the bodhisattva caused the Holy Mother to have no craving for fine and delicious foods. Other beings, while dwelling in the womb, cause their mothers to crave all kinds of food and drink without ever feeling satisfied. While the bodhisattva dwelt in the womb, he caused the Holy Mother not to be afflicted by cold, heat, or even hunger and thirst. This was a distinctive quality of the bodhisattva. Therefore, after attaining Buddhahood, he understood the four kinds of nutriment. This is the reason the auspicious sign described above appeared.

While dwelling in the womb, the bodhisattva caused the Holy Mother to resolve to cultivate the precepts and delight in giving. Other beings, while dwelling in their mothers’ wombs, cause their mothers to become greedy and miserly and to take no delight in giving. While dwelling in the womb, the bodhisattva caused the Holy Mother, while remaining at home, to possess bright and lucid wisdom and a mind that delighted in acts of giving. This was a distinctive quality of the bodhisattva. Therefore, after attaining Buddhahood, he established the Dharma teaching of giving. This is the reason the auspicious sign described above appeared.

While the bodhisattva dwelt in the womb, he caused the Holy Mother to give rise to compassion for all sentient beings; she cherished every living creature endowed with consciousness and the faculty of life. When other beings dwell in the womb, they cause their mothers to lose their dignified virtue and benevolence, habitually commit cruel deeds, speak coarsely, and revile others. While the bodhisattva dwelt in the womb, he caused the Holy Mother always to give rise to the aspiration to bring abundant benefit, peace, and happiness to sentient beings. This was a distinctive quality of the bodhisattva; therefore, after attaining Buddhahood, he regarded all sentient beings with a mind of equality. This is why the auspicious sign described above appeared.

While the bodhisattva dwelt in the womb, he caused the Holy Mother’s countenance to remain beautiful and her appearance lovely, just as before she conceived. When other beings dwell in the womb, they cause their mothers’ bodies to become thin and frail, no longer possessing their former health, and their strength to decline greatly. While the bodhisattva dwelt in the womb, he caused the Holy Mother always to give rise to joy, to be adorned with pure conduct and fully endowed with dignified virtue, and to possess an exceedingly beautiful physical form imbued with a wondrous and sublime radiance.

This was a distinctive quality of the bodhisattva; therefore, after attaining Buddhahood, he acquired a body the color of pure gold, adorned with the excellent marks. Who, beholding such a majestic form, would not gaze upon it with reverence! This is why the auspicious sign described above appeared.

While the bodhisattva dwelt in the womb, whenever the Holy Mother wished to see the child within her, she could immediately do so. She saw the bodhisattva within the womb, his body full and well formed and all his faculties complete, just as one sees a reflection in a mirror. Upon seeing him, the Holy Mother was filled throughout her body with irrepressible joy and delight. Other beings, while dwelling in their mothers’ wombs, are enveloped by the fetal membranes and fluids and therefore cannot be seen. As soon as the bodhisattva entered the Holy Mother’s womb, his body was full and well formed, his five limbs complete, and his five faculties perfect. This was a distinctive quality of the bodhisattva.

While the bodhisattva dwelt in the womb, whenever the Holy Mother saw a sentient being, whether male or female, who had been seized by ghosts or spirits, all the demons, ghosts, and spirits afflicting that person would flee, and the patient’s mind would recover its former state. If anyone had previously suffered from illnesses such as paralysis, jaundice, convulsions, coughing with phlegm, skin lesions, abscesses, edema, scabies, emaciation, cancer, weeping sores, tumors, fevers and chills, or diseases of the ears, eyes, nose, and throat, or mental disorders—all such illnesses caused the patient suffering.

If anyone had the fortunate conditions to meet the Holy Mother Maya, she would stroke the person’s head with her right hand, whereupon every illness would disappear and the patient would attain ease and well-being. If a gravely ill patient was unable to come and see the Holy Mother, she would pass her right hand over a leaf or blade of grass and give it to the patient’s relatives to take home, instructing the patient either to chew and swallow it or place it upon the body.

All illnesses would then be cured, and the patient’s body would become light, comfortable, and at ease.

While the bodhisattva dwelt in the womb, he possessed immeasurable and boundless spiritual majesty, power, and distinctive qualities such as these.

Chapter 6: BIRTH BENEATH THE ASHOKA TREE

(Part 1)

The Holy Mother Maya had carried the bodhisattva for nearly ten months. Shortly before the time of delivery, Queen Maya’s father, the elder Suprabuddha, sent an envoy to the city of Kapilavastu. (The Mahasanghika Vinaya states: “The elder Suprabuddha, the father of Lady Maya, went to the city of Kapilavastu.”) The envoy addressed King Suddhodana, presenting this petition: “As I understand it, Your Majesty’s Chief Consort is presently carrying the sacred child and possesses exceedingly great dignified virtue.

Yet after giving birth, my daughter’s life will be brief, and before long she will depart from this world. I wish to welcome Maya back to her parents’ home to rest in Lumbini Grove, so that father and daughter may remain close, enjoy the pleasures of the flower garden, and fully cherish the affection between parent and child. I humbly beseech Your Majesty not to prevent this.

Please have compassion and send Queen Maya back to her parents’ home. Once she has safely given birth and all is well, I shall immediately escort the Queen and the Crown Prince back to Your Majesty’s royal palace.”

After King Suddhodana heard the envoy’s petition, he immediately issued orders to all the responsible offices: along the road from the city of Kapilavastu to the city of Devadaha, all filth, weeds, thorns, gravel, and mounds were to be cleared away, and the entire road was to be repaired and leveled. Fragrant water was sprinkled upon the ground, and all manner of rare and fragrant flowers were strewn over the roadway.

As for Queen Maya’s adornment, she was arrayed with fragrant oils, precious flower garlands, and various jeweled necklaces. Every kind of musical instrument sounded forth wondrous melodies. All the palace women assembled to guard and escort her, and the Queen’s majestic bearing and power were like those of a great king. Before her departure, King Suddhodana sent an envoy to inform the elder Suprabuddha so that he might prepare to welcome her.

At that time, Queen Maya sat upon a great white elephant. Upon the elephant’s back, the devas had spread a precious canopy. Seated securely beneath this canopy, the Queen proceeded directly toward her native home.

Concerning Queen Maya’s journey to the inner city of Devadaha: before the Queen was about to enter the city, King Suddhodana had already assembled ten thousand fine, strong elephants, each fitted with a golden saddle and adorned with the seven kinds of precious jewels, marvelous in their beauty, to accompany the Queen. He also assembled ten thousand intelligent and powerful horses, all with coats of the same blue-green hue, their heads and manes entirely black as crows, and their tails so long that they brushed the ground.

Each horse was adorned with a bit, bridle, saddle, stirrups, and every strap fastened around its body, all made of pure gold and studded with precious jewels. There were also ten thousand excellent carriages and four-horse chariots. Banners and parasols hung around the vehicles, together with descending curtains, interspersed with precious tinkling bells that joined in sounding melodious notes.

All these preparations were made in full to form the Queen Maya’s retinue and escort.

There were also twenty thousand valiant warriors, each possessing the strength of a thousand men. Heroic and robust, their bodies were perfectly proportioned and exceptionally handsome, and they were skilled in subduing fierce enemies. Every warrior was equipped for battle: each wore armor; some carried bows and arrows, some held swords and clubs, while others bore discus weapons and various spears and lances. Bearing countless instruments of war, they accompanied and guarded the Queen.

More exceptional still, there were ten thousand royal consorts, jeweled necklaces around their necks and magnificent garments upon their bodies. Seated in ten thousand precious carriages, they attended the Queen on every side.

At that time, King Suddhodana issued strict orders commanding the chief ministers and palace eunuchs to strengthen their protection. Common people and travelers were not permitted to approach the Queen’s carriage, nor were even the royal consorts allowed to mingle among those nearest to it. Only young maidens were permitted to remain beside the carriage to attend and escort the Queen.

Arrayed in this order, Queen Maya rode upon the white elephant at the center of the procession. The ten thousand royal consorts, each seated in a precious carriage, guarded her on both sides, forming an unbroken escort to her left and right, before and behind, with Queen Maya foremost among them.

In addition, ten thousand armored warriors, each mounted upon one of ten thousand fine elephants, accompanied the Queen and guarded her to the left and right, before and behind, following the ceremonial protocol for attending a Son of Heaven on an imperial tour.

There were also ten thousand strongmen traveling on foot, clad in armor and bearing all manner of weapons—halberds, spears, lances, and more—to guard Queen Maya. There were also innumerable elephants trumpeting and horses neighing aloud. There were innumerable great dragon-headed drums, innumerable small drums, and more; all the musical instruments produced wondrous sounds. Amid such a jubilant, magnificent, solemn, and awe-inspiring spectacle, Queen Maya and her retinue proceeded toward the city of Devadaha, the native home of her father.

At that very time, the elder minister Suprabuddha, accompanied by his household and bearing innumerable fine things, departed through the city gate and led his retinue forward to welcome his daughter, Queen Maya.

At that time, the minister Suprabuddha had a wife named Lumbini. Lumbini said to her husband:

“My lord of the Sakya clan, as you know, the other branches of the Sakya clan each have their own groves of flowers and fruit trees, where they may roam freely, enjoy the scenery, and delight in amusements. Could my lord now establish a pure flower grove where we too may enjoy ourselves together?”

Thereupon Suprabuddha, Queen Maya’s father, surveyed the landscape between the cities of Kapilavastu and Devadaha. In a tract of land near the city of Devadaha, he established a great pleasure grove for his wife and named it Lumbini after her. The trees, flowers, and fruits in this grove flourished luxuriantly, and no garden in the world could equal it. It contained many rare flowers and marvelous plants, while fruits of myriad colors enhanced the beauty of the scenery. There were also many streams, brooks, lakes, and ponds interspersed beneath rows of flourishing trees. Scattered throughout the grove, everywhere abounded precious mani jewels of every kind.

On the eighth day of the second month in the spring of one year, when the lunar mansion Gui was ascendant, the minister Suprabuddha and his daughter, Queen Maya, rode in a carriage toward the Lumbini flower grove to enjoy the scenery and visit this place of great auspiciousness.

After arriving at the flower grove, Queen Maya descended from the jeweled carriage. She first adorned herself with jeweled necklaces, then applied all manner of perfumes to her body and garments, while many maidens attended her on every side, playing music, singing, and dancing. The Queen strolled leisurely, enjoying every part of the grove, passing from one flower garden to another stand of trees and gradually making a complete circuit.

In this grove stood an extraordinary tree called the palasha. Its trunk towered upright, uniform from top to bottom, and its luxuriant branches and leaves spread evenly in all four directions. Its leaves blended half-green and half-blue with a deep violet hue, forming a composite color like the plumage on a peacock’s neck, and were exceedingly soft, like a robe of peacock feathers.

Its flowers possessed a distinctive fragrance which, when inhaled, brought an indescribable sense of lightness and ease. The Queen slowly approached and stopped beneath the canopy of this tree.

Through the majestic virtue of the bodhisattva, a branch of the palasha tree naturally became supple, bent downward, and touched the ground, resembling a claw appearing in empty space and radiating wondrous colors. The Holy Mother Maya then slowly raised her right arm, grasped the drooping branch of the palasha tree, and lifted her gaze toward empty space.

Just as the Holy Mother stood upon the ground holding the palasha branch, twenty thousand celestial maidens descended together from the heavens, stood around her, joined their palms, and addressed her:

Today you give birth to the Crown Prince,

Who shall transcend samsara.

The Teacher of gods and humans,

He is assuredly without a second.

The devas shall ever take refuge in him;

He shall deliver suffering sentient beings.

Holy Mother, do not be anxious;

Together we shall guard and protect you.

The bodhisattva then saw the Holy Mother Maya standing upon the ground with her hand grasping the branch. Within the womb, with right mindfulness, he rose from his seat. As for all other mothers of sentient beings, when they are about to give birth, their entire bodies are oppressed by aches and pains. Thus they are distressed and fearful, unable to find ease whether standing or lying down. But the Holy Mother Maya, pregnant with the bodhisattva, remained joyful, serene, and composed, experiencing ease in both body and mind.

While the Holy Mother Maya stood upon the ground grasping the branch of the palasha tree, the bodhisattva was born. This was an unprecedented marvel of the bodhisattva. After he attained Buddhahood, he experienced not the slightest weariness, hardship, or suffering. Instead, he uprooted every root of affliction and severed the source of ignorance, like cutting off the crown of an areca palm so that it could never grow again. Without marks or form, there remained no dharma whatsoever that could serve as a cause or condition for birth in a future life. For this reason, the foregoing auspicious sign of the Tathagata appeared.

All sentient beings, while in their mothers’ wombs, are continually shifting about; and when they open their eyes and enter the world, they suffer even greater oppression and pain. The bodhisattva was not so. When he entered the womb through the right side, he remained peacefully seated on the right side throughout his time in the womb without shifting in the slightest. Even at birth, he manifested through the Holy Mother’s right side, entirely free from the least oppressive pain. Therefore, this was an unprecedented marvel of the bodhisattva. After attaining Buddhahood, he would cultivate pure conduct throughout all future ages, without the slightest fear, always abiding in peace and happiness, free from suffering. For this reason, the foregoing auspicious sign of the Tathagata appeared.

At first, with right mindfulness, the bodhisattva entered the Holy Mother’s womb through her right side. When he was born, he emitted a great radiance that illuminated all realms of the world. Devas, humans, Mara, Brahma, sramanas, brahmins, and others were all able to see one another, and each kind said to the others, “Why has a sentient being suddenly appeared today?” This was an unprecedented marvel of the bodhisattva. After attaining Buddhahood, he tore apart the dark veil of ignorance and brought forth the great light of pure wisdom. For this reason, the foregoing auspicious sign of the Tathagata appeared.

With collected mind and right mindfulness, the bodhisattva was born from the Holy Mother’s right side. At that time, the Holy Mother’s body remained as normal as before, without the slightest alteration, injury, or pain, while the bodhisattva’s birth brought manifold benefits. Through these causes and conditions, the Holy Mother’s body suffered no pain, and her three karmic activities of body, speech, and mind were entirely free of affliction.

It was as though a sentient being of immense and powerful physique and valiant resolve were to roll about upon the ground and strike his own body—what harm could this do to the earth? Likewise, when the bodhisattva was born with right mindfulness from the Holy Mother’s right side, through those causes and conditions her body sustained not the slightest injury.

At that very moment, a woman joined her palms and asked the Holy Mother:

“Queen of great majestic virtue, did you experience any pain while giving birth?”

The Holy Mother replied:

“Through the causes and conditions of the majestic virtue and spiritual power of this newborn Great Being, my body has felt no pain and remains entirely unchanged. This is an exceedingly wondrous and unprecedented marvel of the bodhisattva. After attaining Buddhahood, he shall cultivate pure conduct without committing even the slightest transgression, being wholly pure and without the least blemish. For this reason, the aforementioned auspicious sign of the Tathagata appeared.”

From the moment the bodhisattva emerged from the womb of the Holy Mother, he experienced not the slightest suffering or distress, but appeared peacefully and gently. None of the various filthy impurities—feces, urine, phlegm, saliva, bodily fluids, blood, pus, and so forth—affected the bodhisattva’s body. Other beings, when emerging from their mothers’ wombs, come forth mingled with all manner of foul and putrid impurities.

The bodhisattva was not like this; unlike other beings, none of these impurities affected his body. With his mind concentrated in right mindfulness, he was peacefully born from his mother’s womb. It was like a precious wish-fulfilling vaidurya jewel wrapped in a Kashika cloth, neither affecting the other.

Indeed, it was precisely so: while in the womb of the Holy Mother, the bodhisattva, single-minded and rightly mindful, was peacefully born in complete purity; none of the foul impurities—blood, pus, feces, or urine—could defile him. This was an exceedingly extraordinary and exceptionally rare quality of the bodhisattva. After he attained Buddhahood, throughout the time he dwelt in the world, he was never defiled by the impure dharmas of this life.

This is the reason this auspicious sign of the Tathagata appeared.

When the bodhisattva emerged from the womb of the Holy Mother, the god Shakra was the first to cover both hands with a soft Kaushika celestial robe and receive the newborn bodhisattva’s body. This was an extraordinary and unprecedented event concerning the bodhisattva. After attaining Buddhahood, he became the guiding teacher who revealed the path to unsurpassed bodhi in this Saha world. The Great Brahma King was the first to entreat the Tathagata to teach the Dharma. This is the reason this auspicious sign of the Tathagata appeared.

When the bodhisattva was born from the Holy Mother’s right side, the Four Great Heavenly Kings received the newborn bodhisattva and brought him before the Holy Mother, saying:

—Your Majesty should rejoice today. You have given birth to a son who has assumed a human body. Even the devas rejoice and offer praise, how much more so human beings! This was an extraordinary and unprecedented quality of the bodhisattva. After he attained Buddhahood, immeasurable and innumerable disciples of the Buddha—ordained bhikshus and bhikshunis, together with countless male and female lay disciples—turned toward the Tathagata to receive his teaching. They followed his instructions exactly and dared not transgress them. This is the reason the aforementioned auspicious sign of the Tathagata appeared.

After the bodhisattva was born, he stood upon the ground, looked up toward the right side of the Holy Mother Maya, and said:

—From this day onward, this body of mine will no longer dwell within the Holy Mother’s side, nor will it enter and abide in a womb. This is my final body. I shall attain Buddhahood.

This was an exceedingly extraordinary quality of the bodhisattva. After attaining Buddhahood, he declared:

—I have now brought all the causes and conditions of birth and death to an end. The holy life has been fulfilled, what had to be done has been accomplished, and I shall assume no further existence.

This is the reason this auspicious sign of the Tathagata appeared.