佛本行集經

Chapter 6: BIRTH BENEATH THE ASHOKA TREE

(Part 2)

When the bodhisattva Hộ Minh was born, he needed no one to support him but walked by himself in each of the four directions, taking seven steps in each direction. First, he walked eastward. Beneath each step, a great lotus appeared to support his foot. Then, at the seventh step, he stopped, gazed steadily ahead, and spoke in a voice unlike that of a newborn child, his words precise and expressed in proper verse:

In this world,

I am supreme.

From this day onward,

I am freed from birth and death.

He did likewise in the other directions.

That the bodhisattva, when newly born, needed no one to support him but walked by himself in each of the four directions, taking seven steps in each direction, was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, he realized the seven factors conducive to the path of bodhi. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

Because the bodhisattva surveyed the four directions when newly born, after he attained Buddhahood he was endowed with the four kinds of fearlessness. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

Because the bodhisattva, when newly born, proclaimed, “In this world, I am supreme,” after he attained Buddhahood, all devas and human beings in the world honored, revered, and served him. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

Because the bodhisattva, when newly born, proclaimed, “I have severed birth and death; this is my final body,” after he attained Buddhahood, his words and deeds were in perfect accord. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, his attendants hurriedly searched for water in all four directions: east, west, south, and north. Yet no water could be found anywhere. At that very moment, two pools appeared in Lumbini Garden, one cool and one warm, and the Holy Mother freely drew upon the water of these two pools for her use.

Moreover, two streams of water appeared in the sky, one warm and one cool, and water from these two streams was used to bathe the newborn bodhisattva. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, he perfected the two teachings of calm abiding and insight, was far removed from every desire, and, without laboriously striving to seek wealth, was naturally endowed with abundant riches.

This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, the devas together supported a golden couch upon which the bodhisattva sat. Although the newborn bodhisattva had assumed a human body, the devas guarded and bathed him. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, the Tathagata had a seat supported by four kinds of lotuses. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, he emitted radiant light that outshone all lights that had existed before. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, no one’s teaching could surpass the Tathagata’s in debate. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, his body emitted radiant light that eclipsed the light of the sun, just as daylight obscures the light of the stars. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, among the assembly of śrāvaka disciples, he was foremost in receiving offerings and foremost in renown. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, all trees and medicinal herbs, together with a hundred kinds of flowers, blossomed in splendor at once. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, he caused sentient beings who did not yet have faith in or understand the Buddha’s Dharma to gain faith and understanding, and caused sentient beings who already had faith in and understood the Buddha’s Dharma to increase and develop them. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, the devas of the higher realms held a white parasol, as large as a chariot wheel, with a golden shaft. This was an exceedingly extraordinary and most rare deed of the bodhisattva. Therefore, after he attained Buddhahood, he attained liberation through freedom from anger, gained many benefits without craving, and obtained great wealth without arduous toil. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, devas in the sky, each holding a white fan with a precious-jewel handle, stood together and fanned the bodhisattva in attendance.

When the bodhisattva was newly born, the sky was clear and cloudless, without the slightest haze of dust, yet the resounding peal of thunder was heard.

When the bodhisattva was newly born, there were no clouds or mists in the sky; only a fine rain of pure, fragrant water, endowed with eight excellent qualities, fell and brought sentient beings peace and happiness.

When the bodhisattva was newly born, breezes blew in from the four quarters of the sky, gentle, cool, and pleasant. Throughout all eight directions, the sky was bright and clear, without a wisp of cloud, smoke, or dust.

When the bodhisattva was newly born, no singers could be seen in the sky, yet wondrous voices with the tones of Brahmā were spontaneously heard.

When the bodhisattva was newly born, celestial music and the singing voices of devas spontaneously arose in the sky, while flowers and fragrances of the heavenly realms naturally descended. Although the flowers were exposed to sunlight, they did not wither.

The events described above were exceedingly extraordinary and most rare deeds of the bodhisattva. Therefore, after he attained Buddhahood, for the sake of all sentient beings in the world he employed every kind of wisdom, manifested immeasurable pure supernormal powers, and performed boundless transformations. None in the world could equal him; the Tathagata was supreme. This was the reason for the appearance of the Tathagata’s auspicious sign described above.

When the bodhisattva was newly born, the devas in the sky scattered upon the newborn Blessed One immeasurable blue lotuses, red lotuses, white lotuses, great white lotuses, and other precious flowers, together with various wondrous fragrances and precious garlands. Once the scattered flowers and fragrances vanished, the devas continued to scatter fresh ones.

When the bodhisattva was newly born, five hundred celestial maidens, holding heavenly flowers all anointed with fragrant oil, came together and stood before the Holy Mother Māyā to present them as offerings. They then respectfully inquired, “Holy Mother, you have auspiciously given birth to the bodhisattva. Are you in any way weary?”

When the bodhisattva was newly born, five hundred celestial maidens, holding fragrant powders and ointments of the heavenly realms, came together and stood before the Holy Mother Māyā to present them as offerings. They then respectfully inquired, “Holy Mother, you have auspiciously given birth to the bodhisattva. Are you in any way weary?”

When the bodhisattva was newly born, five hundred celestial maidens, bearing precious garments of the heavenly realms, came together and stood before the Holy Mother Māyā to present them as offerings. They then respectfully inquired, “Holy Mother, you have auspiciously given birth to the bodhisattva. Are you in any way weary?”

When the bodhisattva was newly born, five hundred celestial maidens, bearing all kinds of jeweled necklaces and other precious strands of jewels, came together and stood before the Holy Mother Māyā to present them as offerings. They then respectfully inquired, “Holy Mother, you have auspiciously given birth to the bodhisattva. Are you in any way weary?”

When the bodhisattva was newly born, five hundred celestial maidens, bearing all kinds of precious musical instruments of the heavenly realms, came together and stood before the Holy Mother Māyā to present them as offerings. They then respectfully inquired, “Holy Mother, you have auspiciously given birth to the bodhisattva. Are you in any way weary?”

When the bodhisattva was newly born, eighteen auspicious signs and six kinds of trembling appeared throughout this great earth, and all sentient beings experienced peace and happiness. At that very moment, not a single sentient being gave rise to greed, anger, ignorance, pride, or fearfulness. Nor did any sentient being commit evil karma.

All who were ill were healed; the hungry received food; the thirsty received drink; and everyone was fully satisfied, lacking nothing. Deluded beings awakened; the deranged regained clarity of mind; the blind could see; the deaf could hear; those with physical disabilities became whole; the poor obtained wealth; those bound in fetters and confined in prisons were released; beings in the hells gained respite from the torments of suffering; animals were freed from terror; and hungry ghosts were fully nourished.

When the bodhisattva emerged from the right side of the Holy Mother, immeasurable and boundless extraordinary wonders, exceedingly rare, occurred in this manner.

Chapter 7: RETURNING FROM THE FLOWER GARDEN TO THE CITY

(Part 1)

At that time, a great minister and royal preceptor of the Vasistha clan named Maha Nama went together with the other Brahmin royal preceptors to Lumbini Garden. As soon as they arrived and while they were still standing before the garden gate, the royal preceptor Vasistha said to the other royal preceptors:

“Consider, venerable sirs, why this great earth is trembling in such a manner. It is as though we were seated in a boat gliding over waves. The radiance of the sun and moon has entirely disappeared, and they are visible only as dim forms, like stars seen during the daytime.

All the grasses, trees, and plants are vying with one another in displaying their colors. The sky is clear and entirely unobscured by even a wisp of cloud, yet only the pealing of thunder is heard. Moreover, from the tranquil, limpid sky falls a gentle and exquisitely fragrant rain, naturally endowed with eight marvelous qualities.

From the eight directions there also arises an extraordinarily cool and refreshing breeze, and the climate is perfectly mild and harmonious. The skies in every direction are pure, without so much as a trace of smoke, cloud, or dust to darken them. Furthermore, although no figures can be seen in the empty sky, naturally there can be heard the pure and melodious voice of Brahma, together with the music, songs, and chants of the devas.

Fragrant celestial flowers flutter down from the sky and, although touched by the sunlight, do not wither.”

At that time, one of the royal preceptors replied to the great minister Vasistha:

“Although these things are so, there is nothing strange about them. Why is this? Such is the nature of the earth. What could be inauspicious about it?”

Another royal preceptor said:

“Now six kinds of trembling have appeared throughout this great earth, and the brilliant light in the sky has eclipsed even the sunlight, just as stars are seen during the daytime. Furthermore, although the various celestial flowers are touched by the sunlight, they remain as fresh as before, without the slightest change. These things are exceedingly extraordinary.”

While the great minister Vasistha and the royal preceptors were discussing these matters, a woman hurried directly out through the gate of Lumbini Garden. Seeing the great minister Vasistha and the other royal preceptors, she stopped at once. So overwhelmed with joyful elation that she could not maintain her usual composure, she addressed the great minister Vasistha and the Brahmin royal preceptors:

“O members of the Shakya clan, quickly return to the royal palace where the king is residing.”

When the great minister Vasistha and the royal preceptors heard the woman speak in this way, their faces became so filled with joy that they could not maintain their usual composure, and they asked:

“You now tell us to return to the royal palace where the Great King is residing. First explain the whole matter clearly to us. What joyful news would you have us report on your behalf? Or has something doubtful, terrifying, or disturbing occurred?”

The woman replied:

“O members of the Shakya clan, I shall now tell you joyful news that will bring you immeasurable delight.”

The royal preceptor Maha Nama and the other royal preceptors asked:

“What is this joyful news?”

The woman replied:

“The chief royal consort has just given birth to a young prince whose appearance is handsome and lovely, without equal in the world. The young prince is truly a son of the devas, for his body emits celestial radiance, and devas everywhere scatter flowers.”

When the great minister and royal preceptor heard these words, his heart overflowed with such exultation and joy that he could not maintain his usual composure. At once, he removed the jeweled necklace made of many kinds of precious gems and bestowed it upon the woman as a reward for bringing him this joyful news. After giving it to her, however, he thought to himself, “This woman is a beauty of the king’s palace.

If the Great King sees her, he may take delight in her. Yet I have now removed the jeweled necklace from my own body and given it to her; I may not escape misfortune in the future.” He therefore took it back and instead gave it to another royal preceptor. Having done so, he made this vow: “Whatever merit I gain by giving this necklace to the royal preceptor, I dedicate to this woman.

Why is this? Because it was from her that I received this joyful news.”

At that time, the great minister Maha Nama said to another Brahmin royal preceptor:

“O great Brahmin, you may now return to the royal palace where the Great King is residing and report this joyful news to him.”

After the great minister Maha Nama had dispatched a Brahmin royal preceptor to the royal court, he turned back and questioned the woman closely:

“You said just now that the chief royal consort has given birth to a young prince. Is he truly a son of the devas, or is he like a son of the devas because he emits celestial radiance? Did you see any other marvels?”

The woman replied:

“I humbly ask the great minister to listen. The physical characteristics of this newborn prince surpass those of ordinary people, and his majestic virtue is great. While Queen Maya was standing, the young prince spontaneously emerged from her right side, yet her side, chest, and waist were left without the slightest blemish or injury.

“When the young prince was born, the devas draped his body in an exquisitely soft Kashika cloth. Then, holding the young prince up before the Holy Mother, they said:

“‘The chief royal consort should regard herself as exceedingly fortunate and rejoice many times over. Why is this? Today the great consort has given birth to a holy son.’

“Immediately after the young prince was born, he looked up at the Holy Mother’s side and said:

“‘From this day onward, I shall depart and never again take birth in the womb of the Holy Mother. This is my final body. From this time forward, I shall attain Buddhahood.’

“The young prince stood upright upon the earth without anyone supporting him and immediately walked seven steps. At every footfall a lotus flower appeared. Without blinking, he gazed straight ahead, utterly fearless. First he stood facing east and spoke in a clear voice, employing words and sentences of perfect precision, unlike the speech of ordinary infants. He then said:

“‘Among all sentient beings in the world, I am supreme. I shall rescue sentient beings and uproot the afflictions that are the root of birth and death!’

“Because the young prince’s body was pure, at the very place where he stood, two streams of water—one warm and one cool—appeared from the empty sky. The devas then brought a golden couch, respectfully invited the young prince to sit upon it, and bathed him with the water from the two streams.”

After the Prince was born, his body emitted brilliant rays of light that outshone even the sun and moon. Devas of the higher realms held aloft in the sky a white parasol, as large as a chariot wheel, with a handle of pure gold, to shelter him. Other devas stood fanning the Prince with white fans whose handles were fashioned from precious jewels. In the sky, all kinds of musical instruments played melodies by themselves, though no one was playing them. The sounds of immeasurable and boundless singing and chanting were also heard. Everywhere was strewn with various fragrant flowers; although exposed to the sunlight, the flowers remained as fresh and flourishing as ever, without the slightest change.

When the great minister Mahanama heard this account, he thought to himself: “How rare! How rare! In this defiled and evil age, a Great Being has appeared in the world. I must now personally return to the royal palace and report to King Suddhodana all the wondrous things I have heard.” The great minister Mahanama selected a skilled charioteer, chose four fine horses swift as the wind, harnessed them to a jeweled chariot, and departed from outside the gate of the Lumbini flower garden, heading directly toward the city of Kapilavastu. Upon reaching the royal city, before he had time to obtain an audience with the king, the minister hurriedly struck the Drum of Joy with all his strength.

At that time, the king was seated in the jeweled hall, deliberating on the affairs of the people and the state with his great ministers. Ministers, high officials, and civil and military officers sat in attendance in orderly ranks on his left and right. Every one of them heard the sound of the Drum of Joy. Astonished, the king said to his ministers:

“Ministers, who has suddenly struck the Drum of Joy of the Sugarcane Clan? Its thunderous sound shows that it must have been struck with all one’s strength.”

At once, a gatekeeper hastened before the king and reported:

“Your Majesty, your great minister Mahanama of the Vasistha clan came from outside the entrance to the Lumbini garden in a four-horse chariot racing like the wind. Upon reaching the Meridian Gate, he hurriedly descended from the chariot and struck Your Majesty’s Drum of Joy with all his strength. He said only: ‘I must see the king now.’ Apart from this, he spoke not another word.”

King Suddhodana said to his ministers:

“There must be joyful news. Quickly summon Mahanama of the Vasistha clan, the great minister of the Sakya clan, and have him come before me at once.”

The ministers obeyed and said to the king:

“We, your servants, shall carry out your command.” They then hurried away to summon Mahanama, the great minister of the Sakya clan, urging him to come quickly before the king.

When the great minister Mahanama received the king’s command, he immediately approached the royal dais and proclaimed in a loud voice:

“May Your Majesty’s honored reign endure for ten thousand years! Your servant has just received joyful news, and it seems as though strength has increased throughout my body.”

Hearing this report, King Suddhodana asked Mahanama, the great minister of the Sakya clan:

“Great minister of the Sakya clan, why did you hasten here from Lumbini in a chariot swift as the wind and strike the Drum of Joy with all your strength?”

The great minister Mahanama reported to the king:

“While Your Majesty’s consort was strolling in the Lumbini flower garden near the City of a Thousand Arms, beneath the spreading branches of an ashoka tree the queen gave birth to a Prince. His body was like pure gold, his features upright and handsome, and he radiated brilliant light, appearing no different from the devas.”

King Suddhodana then questioned him closely about the Prince’s excellent marks and how the events had unfolded.

The great minister described them:

“From the time the queen stood upon the ground until... the right side of the Holy Mother remained entirely without blemish or injury. Upon being born, the Prince stood by himself upon the earth. The devas brought heavenly kasika cloth and completely covered his body. The Prince looked up toward the Holy Mother’s side and said: ‘I shall attain Buddhahood and utterly uproot the suffering of birth and death for sentient beings.’”

The great minister continued:

“There was the bathing of the Prince; the Prince’s emission of rays that eclipsed the light of the sun and moon; the trees and medicinal herbs vying with one another in bursting into radiant bloom; the devas in the sky holding white fans and white parasols to shelter and fan the Prince; the thunder resounding in the sky, the gentle drizzle falling from the heavens, and cool, soothing breezes blowing in from the four directions; and, though no one could be seen in the sky, celestial music in Brahma tones arose, drums sounded of themselves without being struck, and heavenly flowers were scattered down, remaining fresh and flourishing without withering even beneath the sunlight...” The great minister recounted in full and in due order all the events described above for the king to hear.

“May Your Majesty understand that, because your servant witnessed and heard such wondrous events, my heart was filled with immense joy; therefore, your servant took the liberty of striking the Drum of Joy. I have now reported everything in full and humbly ask Your Majesty to understand.”

The great minister then presented to the king the heavenly flowers that the devas had offered to the Prince. These served as tangible evidence of his account.

After hearing him, King Suddhodana said to the great minister:

“You have brought me boundless joyful news and have related the events in complete detail. Whatever you now desire, I shall grant you fully according to your wishes and shall never oppose your will.”

The minister of the Vasistha clan replied:

“Through Your Majesty’s favor, your servant lacks nothing.”

King Suddhodana said again:

“Whatever you request, I shall certainly grant it.”

The great minister again replied:

“May Your Majesty rejoice. Through Your Majesty’s favor, your servant lacks nothing.”

Again the king said to the great minister:

“Do not now disappoint my goodwill. You must ask for whatever you need or desire, and I shall grant it.”

Then the minister of the Vasistha clan said:

“Your Majesty, if you are firmly resolved to grant my wish, then your servant shall make one request: I humbly beseech Your Majesty to permit me always to remain near the Crown Prince, serving him and providing him with everything he requires. Why? Because now that this Prince has been born, he will certainly succeed to the lineage of the Solar Sugarcane Clan, so that the descendants of the Wheel-Turning Sage-King may not become extinct for many generations to come.”

King Suddhodana replied:

“So be it. Excellent. It shall be as you wish.”

King Suddhodana said to his ministers:

“Great ministers, you must record fully and in due order everything reported by the minister of the Vasistha clan. According to the laws of the kingdom, this is the most auspicious of events, and nothing may be omitted from the record.”

King Suddhodana said to the royal preceptor Mahanama, the great minister of the Sakya clan:

“You entered the service of our kingdom, and now I have begotten such a Crown Prince. Today, for the sake of this honored Crown Prince, you have also vowed to serve and care for him.”

Thereafter, King Suddhodana, bearing the majestic spiritual authority and power of a great king, set forth together with the great minister Mahanama. The civil and military officials attending on his left and right formed a crescent and presented a truly majestic sight. King and ministers then proceeded together toward the Lumbini garden, preparing to welcome the newborn bodhisattva.

While they were on their way, King Suddhodana suddenly said to Mahanama and the other great ministers:

“Ministers, upon hearing the news of the Crown Prince’s birth and of these exceedingly extraordinary and wondrous events, my heart is half joyful and half anxious!”

The great minister Mahanama again addressed the king:

“Your Majesty should rightly be filled with joy and delight; why then are you troubled? Why is this so? Because when divine beings are born, such exceedingly rare and inconceivable phenomena occur.

Has Your Majesty not heard: ‘In ancient times, there was a brahmin named Da-sac-tra-ca who was born from a flower. As he grew to maturity, without studying under any teacher, he naturally came to understand the four divisions of the Vedas’? Has Your Majesty not heard: ‘In ancient times, there was a king named Nhat Dinh Sinh, who was born from the crown of his father’s head.

After his birth, he was like any other ordinary infant, gradually grew to maturity, became king, and ruled the four continents under heaven’? Your Majesty, have you not heard: ‘In ancient times, there was a king named Ty-ca, who was born from the palm of his father’s hand, rather than from his mother’s womb’? Your Majesty, have you not heard: ‘In ancient times, there was a king named Luu Ba, who was born from his father’s thigh’?

Your Majesty, have you also not heard: ‘In a past age, there was a king named Ca-truy-ba, who was born from his father’s arm’? Furthermore, has Your Majesty not heard: ‘Your Majesty’s ancestor of old was called King Sugarcane, for he was born from the stalk of a sugarcane plant’? Although such kings were born in the human realm, inconceivable circumstances attended their births.”

King Suddhodana again addressed Mahanama, the great minister of the Sakya clan:

“Great Minister Mahanama, all those kings of former times possessed great intelligence, tremendous majesty, and mighty virtue. How could my son today dare be compared with them?”

The great minister Mahanama joyfully replied to the King:

“Your Majesty should know that the Prince born today will certainly surpass all those kings of former times.”

King Suddhodana asked:

“What qualities does he possess that surpass theirs?”

The great minister replied:

“Your servant has compared the manner in which the kings of old were born with the manner in which the Prince was born today, and the difference between them is as vast as that between heaven and earth.”

The King said in reply:

“My minister, do not make sport of me. Why? What father does not wish his son to surpass others—whether in broad learning and far-reaching insight, intelligence, virtue, perfect character and propriety, talent in governance and care for the people, or the virtues of diligence and vigor? Even these qualities alone would be enough to fill a father’s heart with joy.”

When King Suddhodana had finished confiding these thoughts to the great minister Mahanama, the procession had gradually drawn near Lumbini Flower Grove. Upon arriving outside its gate, the King sent a messenger inside to inform the Queen:

“O virtuous Queen, who has skillfully given birth to this sacred scion, you should have the place where the Prince was born arranged and adorned with the utmost majesty and beauty, for I wish to behold the Prince’s countenance. Formerly, while the Prince was still in the womb, I witnessed the appearance of exceedingly extraordinary and exceptionally rare auspicious signs. But now my heart longs for my son, and I wish to behold him with my own eyes. Therefore, quickly have the place adorned.”

When the noble consort Maya received word that His Majesty had arrived, she immediately ordered that everything be fully prepared, beautifully and majestically, in accordance with the rites for a prince’s audience with his royal father. When all was ready, she sent a messenger to respectfully invite His Majesty:

“The time has come. We respectfully welcome Your Majesty to enter the garden.”

When the King and his ministers had reached the shade beneath the asoka tree, a maidservant carried the Prince in both arms to have an audience with the King. The maidservant said:

“Today the young Prince bows at the feet of his royal father.”

The King said:

“That is not permitted. You must first carry the Prince over to bow before my brahmin teachers, and only afterward may he have an audience with me.”

The maidservant carried the Prince over to bow before the brahmin royal preceptors.

The brahmin royal preceptors gazed intently at the young Prince’s countenance for a moment and then said to the King:

“On this occasion, we offer this benediction: ‘May Your Majesty be honored for ten thousand years!’ Upon seeing the Prince’s surpassing marks, we further pray: ‘May the royal scion of the Sakya clan put forth shoots and leaves and forever flourish in abundance. Your Majesty’s Prince will certainly become a Wheel-Turning Sage King.’”

King Suddhodana then asked the brahmin royal preceptors:

“For what reason are you so certain of this?”

The royal preceptors replied to the King:

“According to our understanding of the Vidala treatise, the young Prince’s auspicious marks correspond to those described in that treatise. This is entirely true.”

The King asked again:

“If this is indeed so, then one of my Sakya clan will become a Wheel-Turning Sage King, and my Sugarcane lineage will flourish. Why is it that the kings of the present age, despite diligently and vigorously cultivating ascetic practices for the sake of such merit and virtue, have been unable to perfect them? Yet today I have fathered a son fully endowed with such merit and virtue, just like the kings of the primordial age, differing in no way from them in majestic power, heroic strength, and complete merit and virtue. Thus my lineage shall prosper, just like that of the Wheel-Turning Kings of the primordial age.”

Queen Maya, seeing the joyful expressions on the faces of King Suddhodana and the brahmin royal preceptors, asked the King:

“May Your Majesty explain to your consort what marks characterize a Wheel-Turning Sage King. Ah, what auspicious qualities are these? May Your Majesty briefly describe their essential features for your consort, so that my heart too may rejoice.”

King Suddhodana turned and asked the brahmin royal preceptor:

“Venerable Master, may the royal preceptor explain to me the marks of a Wheel-Turning Sage King.”

The royal preceptor Mahanama and the great brahmins together explained to the King and Queen:

“May Your Majesty and the Queen listen attentively, and we shall explain in detail. We have inherited the treatises transmitted by the sages of former times. Those treatises teach that a Wheel-Turning Sage King must be freely endowed with all virtues.

When the Sage King travels about instructing and governing the people, he soars freely through the sky as though walking upon the ground. Wherever drought occurs within the Sage King’s realm, rain immediately falls according to his wish. Wherever the people are malicious, angry, ignorant, envious, jealous, or harbor resentment, through the majestic virtue of the Sage King the hearts of the people throughout the land become joyful.

A Wheel-Turning Sage King is fully endowed with seven treasures: the precious golden wheel, the precious divine jewel, the precious divine elephant, the precious divine horse, the precious queen, the precious treasurer, and the precious general. The Wheel-Turning Sage King enjoys a long life, never suffers an untimely death, has few illnesses and few sorrows, and possesses a handsome and majestic appearance unrivaled in the world.

All the people throughout the land respect and cherish the King as though he were their only child, while the Sage King compassionately protects the people even more tenderly than parents cherish their newborn child.”

The King again asked the brahmin royal preceptor:

“Great Brahmin, according to what you have said, does everyone who becomes a Wheel-Turning Sage King possess such merit and virtue?”

At that time, the holy mother Queen Ma-da again addressed King Suddhodana:

“Your Majesty, such things are not yet sufficiently extraordinary to cause amazement. Why? Since our young Prince has now been born into the Sugarcane lineage of the royal caste, what is there to find extraordinary about them?”

The King replied:

“Your Majesty, how exceedingly rare this is! A wheel-turning sage-king seldom appears in the human realm. Only the majestic virtue of such a sage-king can bring about so extraordinarily excellent a karmic result. In my view, this is most wondrous! For among all the sage-kings of the past, not one ever displayed such extraordinary signs as the Prince. For example, from Your Majesty’s Solar Sugarcane lineage were born the kings Từ Ni-câu-la, Kiêu-câu-la, and Cù-cù-la; likewise, Your Majesty’s father, Sư Tử Giáp, and even Your Majesty yourself—none ever possessed such extraordinary signs. There must surely be some cause for the Prince to possess such extraordinary qualities.”

The royal preceptor Ma-ha Na-ma and the other Brahmin royal preceptors again addressed the Great King:

“Your Majesty should know that events which have occurred before, or which may occur again in the future, are not in themselves sufficiently strange to be deemed wondrous. Has Your Majesty not heard that in ancient times there was a king named Da-da-đề, fully endowed with virtues, whose father was named Bà Lưu? The king had a son named Bất Lưu.

Bất Lưu had a son named Truân-đầu-ma-la. Truân-đầu-ma-la had a son named Ca-xoa-phước. Ca-xoa-phước had a son named A-la-kỳ-bất.

A-la-kỳ-bất had a son named Mạn-đế-lệ-da-ni. Mạn-đế-lệ-da-ni had a son named Nhân-la-bà-tỳ-la. Nhân-la-bà-tỳ-la had a son named Đầu-sơ-ban-na.

These kings were fully endowed with majestic virtue, yet none became a wheel-turning sage-king. Đầu-sơ-bàn-na, the last of these kings, begot a son named Bà-la-đà, and only Bà-la-đà became a wheel-turning sage-king.

“Furthermore, at the beginning of a kalpa in the distant past, there was a man of the kshatriya caste named Ma-ha Tam-ma-đa who descended from the heavenly realm, yet he did not become a wheel-turning sage-king. The kings who followed succeeded one another until King Đảnh Sinh, who became a wheel-turning sage-king. King Đảnh Sinh ruled as far as the Trayastrimsha Heaven. For many generations thereafter, the descendants of his forefathers continued to reign as kings, but their merit and virtue gradually diminished, and they did not become wheel-turning sage-kings.”

Great King Tịnh Phạn again said to the chief Brahmin royal preceptor:

“What the royal preceptor has said is entirely true. Why is this? I too desire that my son should become such a one, and I also pray that my son may be exactly as the royal preceptor has said.”

The king then thought to himself, “Now that I am to escort the Prince back to the royal court, what sort of carriage should I use?” As soon as the king had finished this thought, a company of skilled artisans from the Trayastrimsha Heaven of Lord Shakra fashioned a palanquin made of the seven precious substances. The king saw that the palanquin had appeared without being made through human effort. It was supremely magnificent and beautiful, excellent beyond compare.

The Great King immediately issued an urgent command to adorn and put the city of Ca-tỳ-la in order. All thorns, pebbles, sand, gravel, and filth were swept away, and every uneven place was leveled. Everywhere was made clean, with nothing unsightly remaining to mar its beauty.

The city of Ca-tỳ-la was adorned with every kind of splendor, resembling a city of the gandharvas. All manner of entertainments were presented throughout the city, and musicians and courtesans played instruments, sang, and danced. There were feats of illusion: some transformed objects into jewels, some spouted forth water, and some disguised themselves as women.

All such entertainments were assembled within the inner city. There they performed in every manner: some leapt into the air; some rang bells; some beat drums; some wore sandals and stood atop poles; some walked upside down, their heads toward the earth and their feet toward the sky; some juggled balls in circles; some ran upon ropes stretched through the air; some hurled spears; some performed sword dances; some gave performances of loud cries and shouts; some whistled through their fingers; and some playfully flourished their sleeves—there were countless amusements such as these.

At that time, the Four Great Heavenly Kings, protectors of the world, concealed their celestial forms and manifested as young Brahmins with topknots, handsome and pleasing in appearance. Bearing the jeweled palanquin upon their shoulders, they escorted the newborn bodhisattva back to the city. Lord Shakra also concealed his original form and transformed himself into a young Brahmin with a topknot, handsome in appearance and clad in yellow robes.

Holding a golden vessel in his left hand and a jeweled staff in his right, he went at the head of the procession to clear the way, loudly proclaiming: “All travelers, move far aside to both sides of the road! Make way for the Supremely Victorious One, who is now proceeding toward the royal palace!” (In the Sanskrit text, the preceding four lines are repeated twice to emphasize their importance.)

At that time, the Great Brahma King of the form realm repeated this verse in praise of the bodhisattva:

Neither devas nor humans equal the Buddha;

Throughout the worlds of the ten directions it is likewise so.

Among all the people of the mortal world whom I behold,

There is not a single one like the Buddha.

Before the bodhisattva departed from Lumbini Garden in the city of Thiên tý to return to the city of Ca-tỳ-la, the devas sprinkled water and swept the roads clean.

There were also five hundred celestial maidens, each holding a golden vessel filled with fragrant water. Proceeding in orderly ranks before the bodhisattva, they sprinkled water upon the road.

Next came another five hundred celestial maidens, each holding a broom and walking before the bodhisattva to sweep the roads clean.

Next came another five hundred celestial maidens, each bearing an incense burner made of precious jewels. Burning renowned fragrances as offerings to the bodhisattva, they walked before him to lead the way.

Next came five hundred celestial maidens bearing golden vessels filled with wondrous fragrances. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each holding a very beautiful fan made of tala leaves. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each holding and waving peacock-tail feathers. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each holding a conical basket made of tala leaves. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each carrying a folding stool. They walked before the bodhisattva to lead the way.

There were also five thousand celestial maidens, all holding golden bells that they rang continually, producing auspicious sounds as they walked before the bodhisattva to lead the way.

Furthermore, there were twenty-five thousand fragrant elephants, each fitted with a golden saddle, girth, and stirrups, and with golden armor covering its body. Every ornament adorning the fragrant elephants was also made of gold. Moreover, a golden netted canopy hung down from above and surrounded each fragrant elephant. This procession of elephants followed behind the bodhisattva in orderly ranks.

There were also twenty thousand precious horses. Their coats were deep blue-green, while their manes and heads were black like crows, and their tails swept the ground. Their bits, reins, saddles, stirrups, and girths were adorned with gold. In addition, a layer of golden celestial netting hung down over them from above. The procession of horses followed behind the bodhisattva in orderly ranks.

There were also twenty thousand precious carriages, each drawn by four horses. From every carriage hung banners, canopies, and netted curtains made of celestial gold. They followed behind the bodhisattva in successive ranks.

There were also forty thousand exceedingly valiant warriors on foot, each capable of opposing a thousand men. All possessed the excellent marks of noble men, were resolute and high-spirited, and were skilled in subduing enemies. Clad in armor, some held bows and swords in their hands, some held iron wheels, and others held spears and lances. In orderly ranks, they followed behind and guarded the bodhisattva.

There were also measureless and boundless multitudes of devas from the Form Realm, possessing great majestic virtue and power, who walked on the right and guarded the bodhisattva.

There were also measureless and boundless multitudes of devas from the Desire Realm, possessing great majestic virtue and power, who walked on the left and guarded the bodhisattva.

There were also measureless and boundless Dragon Kings, yakshas, gandharvas, asuras, Ca-hầu-las, kinnaras, mahoragas, kumbhandas, rakshasas, pishacas, and others, who appeared from the waist upward throughout the sky, holding all manner of rare and precious flowers in their hands as they accompanied and guarded the bodhisattva.

There were also measureless and boundless hundreds of thousands of myriads of kotis of heavenly kings and celestial spirits throughout the sky. So delighted and jubilant that they could not contain themselves, they raised loud cries, whistled with their fingers, danced, or sang, producing wondrous and extraordinary sounds. Some waved their sleeves, while others moved their arms and legs, performing joyful entertainments. They also brought fragrant powders, scented ointments, flower garlands, jeweled necklaces, mandara flowers, and other offerings. Each held them in their own hands and scattered them from the sky over the bodhisattva, and then scattered them over all the devas.

Because of the bodhisattva’s majestic virtue and power, no human sound could be heard. Although all the people of the human world saw the forms of the devas, they were neither afraid nor heedless.

At that time, all the kinsmen of the Shakya clan brought the four divisions of the army—chariots, cavalry, elephants, and infantry—and surrounded the bodhisattva before and behind, to his left and right, accompanying and guarding him. The procession filled the entire city of Kapilavastu.

King Shuddhodana, displaying all the majestic virtue and power of a great king, ordered measureless drums, both large and small, to be beaten and measureless and boundless conches to be blown. These measureless and boundless musical instruments produced measureless varieties of subtle and wondrous sounds, expressing their joy as they welcomed the bodhisattva into the city of Kapilavastu.

At that time, not far from the city of Kapilavastu, there was a shrine dedicated to a celestial spirit. The divine being of this shrine was named Increase. Countless men and women of the Shakya clan continually knelt there in worship and prayer, and their wishes were often fulfilled. King Shuddhodana then wished to bring the bodhisattva to this shrine, and so he told his ministers:

—I shall now bring the Prince to pay homage to the Great Celestial Spirit.

When the nurse carried the Prince before the shrine, a female celestial spirit named Fearless appeared. She stepped down from the image of the goddess in the center of the sanctuary to welcome the bodhisattva Prince. With palms joined, she reverently bowed, touching her head and face to the bodhisattva’s feet, and said to the nurse:

—The Prince is the Supreme One among living beings; you must not offend him. (These two sentences are repeated twice in the Sanskrit text.) The Prince must not be made to kneel and pay homage to me; rather, I must pay homage to the Prince. Why is this? Whoever receives the Prince’s homage will have their head split into seven pieces.