佛本行集經

Chapter 12: THE EXCURSION

When the Crown Prince was still a young child living in the royal palace, he knew only amusement and play and paid no attention to study. It was not until he reached the age of eight that he first left the palace gates to attend school. For four years he studied literature, scriptures, treatises, all the martial arts, and the use of weapons under two great masters of the literary and martial disciplines, Visvamitra and Ksantideva. By the time the Crown Prince was twelve, he had gained profound and extensive mastery of every literary and martial discipline and had become consummately skilled in them. From then on, he freely pursued the worldly pleasures of sights and sounds.

One day, the Crown Prince was enjoying himself practicing archery in the Garden of Diligence, while five hundred royal youths were also at play in their own garden. Suddenly, a flock of wild geese flew overhead. At that moment, the youth Devadatta drew his bow and shot one of the geese.

Carrying the arrow in its body, the goose fell into the Garden of Diligence. Seeing the wounded goose lying upon the ground with the arrow still embedded in it, the Crown Prince gently lifted it in both hands. He then sat cross-legged, placed the bird upon his thigh, and, with hands marked by circular svastika signs—smooth, soft, and delicate, filled with wondrous merit, and tender as the unfurled leaf of a young banana plant—held the goose in his left hand, slowly drew out the arrow with his right, and dressed the wound with ghee and honey.

At that time, the youth Devadatta sent someone to address the Crown Prince:

“Your Highness, our young master Devadatta has just shot a wild goose that fell into your garden. Please give the goose to Devadatta and do not keep it.”

The Crown Prince said to Devadatta’s attendant:

“If the goose dies, I shall return it to your master; but if it remains alive, that is entirely out of the question.”

Devadatta again sent someone to demand the bird, saying:

“Whether the goose is alive or dead, it must certainly be returned to me. My skillful hand struck the bird first, and only afterward did it happen to fall into the Crown Prince’s garden. Why do you brazenly keep it?”

The Crown Prince replied:

“The reason I keep this wild goose is that I previously gave rise to the resolve for bodhi: all sentient beings are to be received and delivered by me. How, then, could this wild goose not belong to me?”

For this reason, a dispute arose between the two of them. The king therefore summoned the venerable, virtuous, and learned elders of the royal clan to adjudicate the matter. At that time, a deva from the Pure Abodes transformed himself into a venerable elder, mingled with the assembly, and offered this judgment:

“He who nurtures the wild goose shall receive the wild goose, while he who shot the wild goose must naturally be separated from it.”

All the venerable and virtuous elders in the assembly agreed and cried out with one voice:

“So it is! So it is! It is exactly as this worthy one has said.”

This was the first cause of the enmity between the Crown Prince and Devadatta.

On another occasion, Great King Suddhodana, the Crown Prince, and the royal youths went on an excursion through the countryside beyond the city to observe the people’s way of life. In the fields, there was a farmer whose body was darkened by the sun, laboring with great hardship as he carefully tended each furrow. Ahead of him walked a pair of oxen bearing a yoke upon their shoulders, bound by halter ropes looped beneath their necks.

Whenever the oxen slowed their steps, the farmer struck their bodies forcefully with the whip in his hand. As the sun rose toward midday, the heat became searing and scorching. The oxen panted, sweat streamed from them, and both man and beasts were tormented by hunger and thirst.

Their bodies were lean and emaciated, with skin stretched over bone. In the freshly overturned furrows, crickets and other small creatures appeared; as soon as the plow had passed, flocks of birds descended and fought over them as prey. The Crown Prince saw that the plowing oxen were utterly exhausted, yet were beaten with the whip; the heavy yoke ground down upon their shoulders, while the halter ropes rubbing against their necks chafed through skin and flesh, causing blood to flow in streams.

He also saw the farmer plowing bare-bodied, his body covered with earth and dust, his skin blackened by the scorching sun. Moreover, there was the spectacle of the strong overcoming the weak, as crows and other birds flew down and fought over every morsel of prey. Seeing all this, the Crown Prince’s heart became deeply sorrowful, like that of a person who sees his own relatives seized, bound, and led away by others and is filled with anguish and distress.

Such was also the Crown Prince’s compassion for all sentient beings.

The Crown Prince gave rise to great loving-kindness and compassion. He immediately dismounted from the back of his noble horse Kanthaka and strolled slowly about, inwardly reflecting, “Why must such things befall sentient beings?” He then lamented:

“Alas! Alas! All sentient beings endure so much suffering: the sufferings of birth, old age, sickness, and death, together with countless other afflictions. Yet sentient beings revolve endlessly among them and will not seek release. Why do they not aspire to abandon all suffering? Why do they not become disenchanted with suffering and seek the wisdom of quiescence? Why do they not contemplate escaping the causes of birth, old age, sickness, and death? How may I now find a secluded place in which to contemplate these afflictions?”

After Great King Suddhodana and the youths had observed life in the countryside, they returned together to rest in the cool shade of a flowering grove. Meanwhile, the Crown Prince wandered about alone, continually looking for a quiet place. Suddenly, in the distance, he saw the shade of a jambu tree. Its trunk was smooth, and its branches and foliage were luxuriant and verdant, delighting all who beheld it. The Crown Prince then told his attendants:

“All of you go elsewhere and remain far away from me. I wish only to walk alone.”

When the attendants had disappeared from sight, the Crown Prince gradually made his way toward the great tree. Upon arriving, he gathered grass for a seat, sat down upon it, calmed his mind, and reflected: “Sentient beings suffer birth, old age, sickness, and death.” He then gave rise to a mind of compassion, and his mind became settled. At that time, he abandoned sensual desires and all unwholesome worldly dharmas, brought an end to the outflows and karma of the desire realm, and attained the first dhyana. “My own body is also subject to such dharmas. If I have not yet transcended them, I have not yet escaped the cycle of samsara.”

While the Crown Prince was thus contemplating beneath the tree, five rishis were traveling freely through the sky. They possessed great majestic virtue and mighty powers, understood the Vedic treatises, and were thoroughly versed in magical arts. Riding upon the clouds, they were journeying from south to north and intended to pass over this forest. Yet when they approached the canopy of the jambu tree, they found themselves unable to pass over it. The rishis discussed the matter among themselves:

“In the past, when we manifested our spiritual powers, we could fly freely. We could even fly to the palace of Vaisravana, the Great Heavenly King, or pass over the city of Alakavamanda. We have also flown over places inhabited by many malevolent yaksha spirits. We have passed back and forth above this very tree countless times without losing our spiritual powers or meeting any obstruction. By whose majestic power have we today been deprived of our spiritual abilities and rendered unable to fly across?”

These seers then contemplated the jambu tree and saw the Crown Prince seated beneath its canopy, his majestic radiance blazing so brilliantly that it was difficult to behold him clearly. Having seen this, they thought: “Who is this seated person? Could he be Great Brahma, lord of the human realm? Or Īśāna, lord of the world of the Desire Realm? Or Śakra? Or Vaiśravaṇa, lord of the great treasury? Or the Moon Deva, the Sun Deva? Could he be a wheel-turning sage-king? Or has a Buddha appeared in the world? How could he possess such immense majestic virtue!” At that time, the deity who watched over the forest said to the seers:

“Seers, this person is neither Great Brahma, lord of the worldly realm, nor Īśāna, lord of the Desire Realm. Nor is he Śakra or Vaiśravaṇa, lord of the treasury, nor a deva prince governing the sun or moon. This youth is Crown Prince Siddhartha, son of King Śuddhodana of the Śākya clan. Seers, you should know that all the majestic virtue possessed by Great Brahma, the lord Īśāna, Śakra, King Vaiśravaṇa, lord of the treasury, the Moon Deva, the Sun Deva, and a wheel-turning sage-king, when compared with the majestic virtue of a single hair of Crown Prince Siddhartha, does not amount to even one-sixteenth of it. Because your supernatural powers are limited, it is utterly impossible for you to fly over this grove.”

When the seers heard the forest guardian deity speak in this way, they descended from the sky, stood before the Crown Prince, and uttered verses of praise.

The first seer spoke this verse:

The fire of afflictions scorches the world;

You have brought forth a pool of wondrous Dharma.

When you attain the subtle, wondrous Dharma,

The fire of afflictions will be wholly extinguished.

The second seer spoke this verse:

The darkness of ignorance shrouds the world;

You shall make wisdom’s torch shine forth its radiance.

Such is the wondrous Dharma of wisdom,

Illuminating the blind throughout the world.

The third seer spoke this verse:

In the vast marsh lies the wilderness of sorrow;

You shall become a great ship that skillfully crosses it.

Such is the wondrous ship of Dharma,

Leaving the three realms and rescuing sentient beings.

The fourth seer spoke this verse:

Afflictions bind the world;

Through skillful means, you shall bring liberation.

Such is the wondrous Dharma

That loosens every bond in the world.

The fifth seer spoke this verse:

However many grave illnesses afflict the world,

You, the great physician, shall cure them all.

Such is the wondrous Dharma attained,

Healing every deep and grievous disease.

After the five seers had each spoken verses praising the Crown Prince, they bowed with their heads and faces touching the ground, circumambulated him three times to the right, and then departed together, riding upon the clouds.

At that time, Great King Śuddhodana could not see the Crown Prince anywhere. Grieved and anxious at heart, unable to find peace, he asked a close minister:

“Suddenly my son, the Crown Prince, has disappeared. I do not know where he is now.” (This sentence is repeated twice in the Sanskrit text.)

The ministers then hurried about searching for the Crown Prince. They went throughout the east, west, south, and north but could not find him anywhere. Afterward, one great minister saw from afar the Crown Prince seated in meditation and contemplation beneath the canopy of a jambu tree. He also saw that the shade beneath every other tree in the forest moved with the sunlight, while only the shade of the tree beneath which the Crown Prince sat did not move. Seeing such an extraordinary and inconceivable occurrence concerning the Crown Prince, the great minister was filled throughout his body with irrepressible joy. He hastened back to the Great King, knelt, and fully reported everything he had witnessed. He then spoke this verse:

The Great King’s Crown Prince is now

Sitting upright beneath the jambu tree,

Cross-legged, absorbed in right concentration and contemplation,

Radiating brilliant light like the sun.

He is truly a Great Man.

The tree’s shadow remains still and does not shift;

May the Great King come and behold

The appearance of the seated Crown Prince.

He resembles Great Brahma, no different from the Heavenly King,

And also Śakra, king of the Trāyastriṃśa Heaven.

His majestic spiritual power shines dazzlingly bright,

Illuminating the entire forest with splendor.

As soon as Great King Śuddhodana heard this, he went directly to the jambu tree. From afar, he saw the Crown Prince sitting cross-legged beneath its canopy. It was like seeing, in the darkness of night, a vast mass of crimson fire blazing atop a mountain, its dazzling light illuminating everywhere. Such brilliant radiance arose from his immense merit. It was also like the luminous autumn moon suddenly appearing amid a sky filled with dense black clouds, or like a great bright lamp suddenly appearing within a dark house. When the king witnessed this exceedingly extraordinary event, he was astonished at heart. His entire body trembled, and his hair stood on end. The Great King then sincerely bowed at the Crown Prince’s feet with his head and face touching the ground and joyfully exclaimed:

“Excellent! Excellent! My Crown Prince possesses immense majestic virtue!” He then spoke a verse of praise:

Like a crimson fire atop a mountain in the dark night,

Like the luminous autumn moon beside the clouds,

Seeing the Crown Prince seated peacefully in contemplation,

The hair throughout my body stands on end.

After Great King Śuddhodana had spoken this verse of praise, he again bowed at the Crown Prince’s feet and continued with another verse:

I now once again bow down in homage

At those wondrous feet marked with thousand-spoked wheels.

Since first beholding you at your birth,

Only now have I seen the Crown Prince sitting silently in contemplation.

At that time, a group of children carrying hunting implements followed behind the Great King, laughing and talking noisily. A great minister rebuked the children:

“Children, you must not speak so loudly.”

The children asked:

“Why do you not allow us to speak freely?”

The great minister replied in verse:

Though the sunlight blazes fiercely,

It cannot cause the tree’s shadow to move.

His wondrous radiance extends one fathom;

Who can equal this meritorious one?

Beneath the tree’s canopy he sits peacefully in contemplation,

Like Mount Sumeru, towering and serene.

Deeply absorbed within the realm of his own mind,

He delights in the tree’s shade and does not leave it.

Chapter 13: COMPETING IN SKILL FOR MARRIAGE

(Part 1)

As the months and years passed, the Crown Prince reached adulthood and had just turned nineteen. For his sake, the king had palaces constructed to suit the weather of the three seasons. The first was a warm palace for the Crown Prince to use during the bitter cold of winter. The second was a cool palace for him to use during the sweltering heat of summer. The third palace was for the Crown Prince to rest in during the two seasons of spring and autumn. The palace providing refuge from the cold of winter was built in the manner of a warm region; the summer palace providing relief from the heat was built in the manner of a cool region; and the palace for resting during spring and autumn was built in the manner of a region with a suitable, temperate climate, neither cold nor hot.

Behind each palace there was also a garden, with streams and channels dammed so that water could be diverted into ponds and lakes. In every pond and lake were planted precious flowers such as blue lotuses, red lotuses, white lotuses, and great white lotuses. There were also countless attendants who served and entertained the Prince.

Officials of every department assigned people to attend him: some massaged him, some rubbed him with oil, and some scrubbed him while he bathed. When the Prince bathed and washed his hair, some offered warm scented water; some were responsible for dyeing, combing, and arranging his hair; and some fumigated his garments with incense. Many others stood holding bezoar, flower garlands, and brilliantly colored garments, all made of Kashika cloth.

They always stood near the Prince with backs bent and heads bowed, ready to present whatever he required. If the Prince’s father, King Shuddhodana, wore an inner garment of Kashika cloth, his outer garment would be made of coarse fabric; but both the Prince’s inner and outer garments were made entirely of Kashika cloth.

The boys and girls attending on either side of the Prince, together with all his servants, prepared fragrant and delicious rice, meat broths, dishes marinated in vinegar or cooked as soups, and specially selected delicacies: savory rice and soups, rare foods from mountains and seas, hundreds of precious delicacies, and the finest cakes and fruits—all of which they offered to the Prince. Countless foods such as these were changed every day. Day and night, he was supplied solely with newly prepared and novel dishes.

Day and night, a white parasol was held over the Prince. When he went out for pleasure at night, it protected him from dew, wind, and drizzling rain; by day, it kept dust and sunlight from touching his body.

When the great King Shuddhodana saw that the Prince had reached adulthood, he again became troubled by the prophecy of the seer Asita. He therefore assembled the senior ministers and said:

“My kinsmen, you may remember that when my Prince was newly born, I invited Brahmin physiognomists and the seer Asita. They all predicted: ‘If the Prince establishes a household, he will become a wheel-turning sage king; but if he renounces the household life, he will attain unsurpassed enlightenment.’ Although we have now created every condition to prevent the Prince from renouncing the household life, I am still afraid!”

The kinsmen said to the great king:

“Your Majesty, we should quickly arrange a marriage for the Prince. If the Prince takes pleasure with the palace women, he will certainly not abandon worldly life and renounce the household.”

Then they spoke this verse:

Asita made his prophecy,

Certain and without error.

The royal clan urges him to marry,

Hoping to prevent his renunciation.

They further thought: “This method may cause our Shakya clan to flourish and inspire the vassal kingdoms with reverence, so that they will not dare to look down upon us.”

The great king then asked the nobles of the royal clan:

“Look and see whether there is any maiden of the Shakya clan who would be a suitable match for my Prince Siddhartha.”

Five hundred venerable elders of the Shakya clan all said:

“My daughter would be a suitable match for the Prince.” (This sentence is repeated twice in the Sanskrit text, but the present Sui-dynasty version has abbreviated it.)

King Shuddhodana thought: “If today I do not discuss marriage with the Prince and suddenly, acting on my own, bring home a bride, then should the Prince dislike that maiden, it could lead to separation. Yet if I speak directly with the Prince, I fear that his reserved nature will prevent him from answering. I now hesitate, not knowing what course to take!” He then continued thinking: “I can have many precious jewels made into carefree gifts and give them to the Prince, telling him to present them to the women. Meanwhile, I shall secretly send someone to observe the Prince and see upon which maiden his eyes come to rest. Afterward, I shall take that maiden as the Prince’s wife.”

Having thought thus, the great king carried out his plan and ordered carefree gifts to be fashioned from precious jewels. These consisted of ornaments made of gold, silver, and other materials. When they had been completed, the king personally stood at the gate of Kapilavastu, ringing a bell with his hand and proclaiming this decree: “Seven days from today, my Prince wishes to meet all the women of the Shakya clan. The Prince will then present them with carefree gifts made from beautiful and precious jewels. Therefore, let all the beautiful women within the city assemble before the palace gate.”

When the sixth day had ended and the morning of the seventh day arrived, the Prince went out before the palace gate and sat in the post pavilion. At that time, all the women of the city adorned themselves magnificently with jeweled necklaces and assembled together before the palace gate. In their hearts, they wished first to behold the Prince’s countenance and afterward to receive precious jeweled gifts from him.

All the beautiful women from the four quarters of the city passed one after another before the Prince. Because of his majestic virtue, not one of them dared look directly at him. They merely lowered their heads to receive their gifts and then hurried away.

When the Prince had distributed all the gifts, one beautiful maiden arrived last. Her name was Yashodhara, the daughter of the Shakya minister Mahanama of the Vashishtha clan. Attended by many maidservants before and behind and guarded on every side, she slowly approached. From afar, she gazed at the Prince with clear, beautiful, gentle, yet powerful eyes. Without blinking, she looked directly into the Prince’s face, showing not the slightest fear or shyness, as though she were an old friend whom he had known for a long time. When she drew near, she said to the Prince:

“What will the Prince give me today?”

The Prince replied:

“You have come too late, and all the gifts have been exhausted.”

She again said:

“Prince, what offense have I committed that you slight me and give me no precious gift?”

The Prince replied:

“I have no thought of slighting anyone. It is only because you arrived late and were not here at the time when I distributed the precious gifts!” Thereupon, the Prince removed the ring he was wearing on his finger, worth hundreds of thousands of myriads of times more than the other gifts, and gave it to Yashodhara.

Yashodhara again said to the Prince:

“Have I come to the Prince only to receive this much?”

The Prince said:

“Of all the jeweled necklaces adorning my body, take whichever one you wish.”

She again replied:

“How could I remove the Prince’s ornaments and take them for myself? I could only adorn you with them.”

Having spoken these words, she withdrew, her heart displeased.

The following explains the reason Yashodhara was displeased. One day, after the Blessed One had attained enlightenment, the Venerable Udayin said to the Buddha:

“Blessed One, why was it that long ago, before the palace gate, you offered Yashodhara all the precious jeweled necklaces adorning your body, yet failed to make her heart rejoice?”

The Buddha told Udayin:

“Udayin, listen attentively, and I shall tell you the reason.

“It was not only in this life that I gave Yashodhara many jeweled necklaces without bringing her joy; this had already happened throughout many past lives. Because in the past I created a minor cause and condition that made her angry, although I offered her a great abundance of jewels, she still did not rejoice.”

Udayin asked:

“Blessed One, how strange this is! How did this come about? Please tell me.”

The Blessed One said to the Venerable Udayin:

—I remember that, immeasurable kalpas ago, in the city of Varanasi in the kingdom of Kashi, the king of that time governed his people with perverse and inverted views. The king had a Crown Prince. When the Crown Prince committed a minor offense, the overly severe king banished him beyond the frontier. The Crown Prince wandered from place to place with his wife until, in time, they reached a shrine dedicated to a heavenly deity and took refuge there. One day, all the provisions the Crown Prince had brought with him were exhausted, so he had to hunt and even catch snakes, centipedes, and other creatures to sustain himself.

One day, while hunting, the Crown Prince encountered a monitor lizard. He pursued and killed it, stripped off its skin, put the meat into a pot of water, and set it over a fire to cook. When the monitor-lizard meat was nearly done, the water in the pot was almost completely gone. The Crown Prince then said to his wife:

—The meat is not yet thoroughly cooked, but the water has dried up. You should go and fetch some more.

After his wife went to fetch water, the Crown Prince remained behind. Tormented by hunger, he could not wait for her return, so he ate all the monitor-lizard meat with great relish, leaving not even a single piece.

When his wife returned with the water, she asked her husband:

—Where has all the meat in the pot gone?

The Crown Prince replied:

—The monitor lizard suddenly came back to life and has now run away.

His wife did not believe him. She thought to herself, “How could such a thing suddenly happen? The monitor lizard had already been cooked; how could it run away?” She did not believe him and concluded that her husband, overcome by hunger, had eaten all the meat and then deceived her by claiming that the monitor lizard had revived and escaped. From then on, she harbored resentment and remained unhappy.

Several years later, his royal father passed away, and the ministers escorted the Crown Prince back to the court, performed the anointing ceremony, and installed him upon the royal throne. After becoming king, he bestowed upon his chief queen countless priceless treasures, jewels, and precious garments. Although the chief queen accepted the gifts, her countenance remained as joyless as before.

The king asked:

—I have bestowed immeasurable treasures upon my beloved queen. Why does your countenance show no joy or delight, but remain unchanged from before?

The queen then replied in verse:

Great King, listen well to me:

Long ago, when you went hunting,

I followed, bearing bow and blade.

The king shot a monitor lizard dead,

Skinned it and cooked it nearly done,

Then sent me out to fetch more water.

You ate the meat and saved me none,

Then lied that it had run away.

The Buddha told Udayin:

—You should know that the king at that time was I myself today, and the queen at that time was Yasodhara today. At that time, I offended her over a trifling matter. For many lifetimes thereafter, I gave her countless precious possessions in hopes of restoring harmony, yet she continued to harbor grief and resentment and remained unhappy. Even today, though I have bestowed upon her abundant silks, gold, and silver, her heart is still not joyful.

Now concerning King Suddhodana, who secretly sent someone to observe the Crown Prince: the secret emissary carefully watched to see upon whom the Crown Prince’s gaze rested. Whenever the Crown Prince conversed with any of the women, the emissary paid close attention and thus learned everything in detail.

The secret emissary then returned and reported to the Great King:

—Your Majesty should know that among these women was the daughter of Mahānāma, one of Your Majesty’s ministers, who arrived last of all. The Crown Prince conversed back and forth with her for a considerable time. Their eyes met, smiles appeared upon their lips, and both their faces were bright with joy. As they exchanged words, each responding to the other, they appeared very pleased.

When the Great King heard the secret emissary’s account, he thought, “Could it be that the Crown Prince wishes to seek her hand in marriage?”

The king then selected an auspicious day and invited the Brahmin royal preceptor, saying:

—You shall serve as my envoy and go to the home of Mahānāma, the minister of the Sakya clan, where you shall read this royal decree: ‘I know that you have a daughter. She may now enter into a lifelong union with my Crown Prince.’

Having received the Great King’s command, the royal preceptor immediately went to the home of Mahānāma, the minister of the Sakya clan, and said to him:

—Minister Mahānāma, please hear the royal decree... (as above).

The minister replied to the royal preceptor:

—According to the custom handed down in our clan for selecting a worthy son-in-law: “If a young man surpasses all others, I shall give my daughter to him as his wife. If a young man possesses no ability, I shall not give him my daughter.” The Great King’s Crown Prince was raised in the inner palace, indulging in pleasures. He has never studied and possesses neither craft nor skill. In all disciplines—archery, astronomy, geography, drawing the bow, lifting weights, and the like—he is entirely untrained. Why, then, should I now give my daughter in marriage to such an incapable and unskilled man?

Upon hearing this, the royal preceptor immediately returned to the palace and faithfully reported every word spoken by Minister Mahānāma to King Suddhodana.

As soon as the king heard the report, sorrow and anguish arose in his heart. He thought, “Minister Mahānāma’s words accord with reason. He has spoken truthfully to me, without the slightest falsehood or contempt.” Although he thought thus, inwardly he harbored vexation, sorrow, and pain. He sat motionless, no longer aware of the things around him, like a person seated in meditation and contemplation.

When the Crown Prince saw that his royal father’s face had lost its color and was filled with sorrow, anguish, and unhappiness, as though he were sitting silently in contemplation, he walked gently forward and softly asked his father:

—Royal Father, I do not know what has caused you to sit alone in a daze today, your countenance so joyless.

Hearing the Crown Prince’s question, the Great King said:

—You need not ask me about this matter!

The Crown Prince asked a second time.

The king still remained silent.

The Crown Prince asked in this way three times and then earnestly said:

—Great King, please tell me, so that my mind may be free from doubt.

Seeing that the Crown Prince had questioned him earnestly three times, King Suddhodana despondently told him everything that had occurred.

Understanding his meaning, the Crown Prince said to his father:

—Royal Father, would you permit me to compete in every discipline against all the talented men in the city of Kapilavastu?

When the Great King heard this, his heart was filled with such immense joy and delight that he could hardly contain himself. He immediately asked the Crown Prince:

—Excellent, Crown Prince! Do you truly wish to compete?

The Crown Prince replied:

—Great King, please hear me: I truly wish to do so. Great King, you need only quickly assemble all the princes of the Sakya clan so that they may compete with me in every discipline.

King Suddhodana immediately issued a decree and sent heralds to every crossroads throughout the city of Kapilavastu. Ringing bells, they proclaimed the decree in loud voices: “Seven days from today, at the king’s estate, Crown Prince Siddhartha wishes to demonstrate his abilities. Let all who possess great skill assemble together and test their abilities in competition.”

Six days passed. At dawn on the seventh day, five hundred youths of the Sakya clan, led by the Crown Prince, assembled together. The company then proceeded outside the city and found a broad tract of land to serve as the place where the youths would demonstrate their abilities.

At that time, Minister Mahānāma adorned Yasodhara so magnificently that she appeared as a peerless beauty. The minister then proclaimed in a loud voice throughout the contest grounds: “Whoever is proficient in all the arts and foremost under heaven shall be joined with my beloved daughter as husband and wife.”

At that time, the Great King, together with the venerable elders of long standing, led the procession, followed by countless civil and military officials, common people, men and women, old and young.... All assembled at the contest grounds, an immense open expanse. They had deliberately come to observe the Crown Prince competing in skill with the youths of the royal clan, to see who possessed the greatest ability.

The first contest was in literature. The royal youths who had studied literature were eager, and they competed with the Crown Prince in literary learning. The members of the Sakya clan discussed among themselves: “We should now invite the great master Visvamitra to serve as chief examiner, and instruct him: ‘Great Master, please carefully observe the royal youths’ contest in literature and determine who ranks first in the various subjects, who writes with the most fluent strokes, who writes most swiftly, who has the finest calligraphy, and who is most deeply versed in the many scriptures.’”

At that time, the great master Visvamitra already knew that the Crown Prince was unsurpassed in his mastery of the scriptures. Then, smiling joyfully, the great master spoke this verse:

Throughout the human and heavenly realms,

Among gandharvas, asuras, and garudas,

Whatever scripts and scriptures there may be,

The Crown Prince understands them all at a glance.

None of all the youths, not even I,

Knows scriptures bearing names such as these.

Everyone knows this; though I put you to the test,

I know for certain that none of you can equal him.

Then the assembled members of the Sakya clan came before King Suddhodana and said:

“Your Majesty, today we know that your Crown Prince surpasses everyone in literary learning and the scriptures. Your Majesty, we now request that a contest in arithmetic be held, so that we may know who is the most intelligent of all.”

Upon hearing this, the king consented. At that time, in the assembly was a great master named Arjuna, who was exceptionally skilled in arithmetic and foremost in his profound mastery of all the methods of calculation known in the world. The members of the Sakya clan invited the great master Arjuna and said:

“Venerable sir, please be so kind as to serve as chief examiner for the contest in arithmetic. Great Master, observe carefully and determine which of the youths is foremost in calculation.”

First, the Crown Prince set an arithmetic problem and told the royal youth most proficient in calculation to solve it, but the youth could not do so. Then two youths attempted it together but could not solve it; three youths likewise could not solve it; even ten youths could not solve it. Then twenty, thirty, forty, fifty... and one hundred youths tried together but still could not solve it. Even two hundred, three hundred, four hundred, and five hundred youths calculating simultaneously were unable to find the solution. The Crown Prince then said:

“Now, all of you, I shall solve this problem for you.” At that moment, one youth exclaimed:

“The Crown Prince’s problem cannot be calculated.”

The Crown Prince said again:

“Even the two of you working together cannot solve it.”

The Crown Prince continued:

“Even if one hundred of you calculate together at the same time, you still cannot solve it.” Then he said: “On what rules do you rely in disputing with me whether this problem is right or wrong?”

Nevertheless, all the youths calculated together at once, saying, “We shall solve it.” Then all five hundred youths cried out in unison:

“Let the Crown Prince solve this problem at the same time as we do.”

At that time, the Crown Prince calmly and unhurriedly considered the matter thoroughly, proceeding in proper sequence. With regard to all the numbers in the problem, from the first number at which the Crown Prince set down his brush to the last at which he lifted it, there was not a single error or correction.

All the royal youths strove to solve it together, yet they did not equal even one ten-thousandth of Crown Prince Siddhartha.

At that time, the kingdom’s great master of arithmetic was utterly astonished in his heart and exceedingly delighted, and he spoke this verse:

Learned and keen, truly a man of great talent,

In speech and action his distinctions never err.

Five hundred Sakya youths boasted of skill in calculation,

Yet despite striving in contest, they could not prevail.

His wisdom is brilliant, his thoughts exact;

His calculations are swift, lofty, and profound.

All you masters of arithmetic beneath heaven,

Know that the science of numbers is immeasurably vast;

Remain silent and do not make false assertions.

You should not vie in skill with the Crown Prince;

He has already mastered the art of calculation.

Only I may contend with him to determine who is superior.

Then all the members of the Sakya clan rejoiced at this unprecedented event. Rising from their seats, they joined their palms, bowed at the feet of Crown Prince Siddhartha, and praised him with one voice:

“Crown Prince Siddhartha has truly won a great victory! A great victory!”

They then addressed the Great King Suddhodana:

“Excellent! Great King, you have gained an exceedingly great and splendid blessing. How fortunate you are among humankind to have fathered a Crown Prince endowed with such intelligence, wisdom, merit, and virtue! He possesses such eloquence and such a wise and compelling voice!”

The Great King smiled joyfully and said to the Crown Prince:

“Excellent, Crown Prince! Today, are you able to compete with the great master of arithmetic Arjuna, who is renowned in the world for his wisdom and skill in numbers?”

The Crown Prince replied:

“Your Majesty, I am able to compete with the Great Master.”

The Great King said:

“If so, Crown Prince, proceed as you wish.”

Then Arjuna, the great master of calculation, asked the Crown Prince:

“Worthy sir, do you know how to calculate numbers greater than one hundred million?”

The Crown Prince replied:

“I clearly know how to calculate such numbers.”

The master of arithmetic Arjuna said again:

“How do you know this? Please explain it for me to hear.”

The Crown Prince replied:

“When beginning to calculate from one hundred million onward, all of you, listen attentively. I shall now explain:”

One hundred hundred-thousands equal one Koti (in the Sui system, ten million); one hundred Kotis equal one Ayuta (in the Sui system, one billion); one hundred A-do-nas equal one Nayuta (in the Sui system, one hundred billion); one hundred Nayutas equal one Ba-la-do-tha (in the Sui system, ten trillion); one hundred Ba-la-do-thas equal one Dat-ca-la (in the Sui system, one quadrillion); one hundred Dat-ca-las equal one Tan-ba-la (in the Sui system, ten million millions); one hundred Tan-ba-las equal one A-so-ba (in the Sui system, one thousand million millions); one hundred A-so-bas equal one Ty-ba-sa (in the Sui system, one hundred thousand million millions); one hundred Ty-ba-sas equal one Uat-tang-gia (in the Sui system, ten million million millions);

one hundred Uat-tang-gias equal one Ba-ha-na (in the Sui system, ten kinh); one hundred Ba-ha-nas equal one Na-gia-ba-la (in the Sui system, one thousand kinh); one hundred Na-gia-ba-las equal one De-tri-ba-la (in the Sui system, one hundred thousand kinh); one hundred De-tri-ba-las equal one Ty-ba-sa Tha-na-ba-nha-de (in the Sui system, ten million kinh); one hundred Ty-ba-sa Tha-na-ba-nha-des equal one E-dau He-la (in the Sui system, ten ky); one hundred E-dau He-las equal one Ca-la-bo-da (in the Sui system, one thousand cai); one hundred Ca-la-bo-das equal one E-do-nhan Da-la-da (in the Sui system, ten thousand cai); one hundred E-do-nhan Da-la-das equal one Tam-man-da-la-ba (in the Sui system, ten million cai);

one hundred Tam-man-da-la-bas equal one Gia-na-na Gia-ni-da (in the Sui system, ten bo); one hundred Gia-na-na Gia-ni-das equal one Ni-ma-la-xa (in the Sui system, one thousand bo); one hundred Ni-ma-la-xas equal one Muc-da-ba-la (in the Sui system, one hundred thousand bo); one hundred Muc-da-ba-las equal one A-gia Muc-da (in the Sui system, ten million bo); one hundred A-gia Muc-das equal one Tat-ba Ba-la (in the Sui system, ten nhuong); one hundred Tat-ba Ba-las equal one Ty-tat-xa-ba-de (in the Sui system, one thousand nhuong); one hundred Ty-tat-xa-ba-des equal one Tat-ba Tat-nha (in the Sui system, one hundred thousand nhuong); one hundred Tat-ba Tat-nhas equal one Ty-phu-dang-gia-ma (in the Sui system, ten million nhuong);

one hundred Ty-phu-dang-gia-mas equal one Ba-la Cuc-xoa (in the Sui system, ten gian).

By applying calculations of this kind, even if one wished to determine how many jin, liang, zhu, and fen Mount Sumeru weighs, the entire amount could be calculated. Beyond this number there is another method of numerical calculation called Da-ba-xa Gia-ni-dan-na; beyond that number there is another method of numerical calculation called Xa-ban-ni; beyond this method of numerical calculation there is another method called Ba-la-na-da.

Beyond this method of numerical calculation is one called Y-tra; beyond that number there is another method of numerical calculation called Ca-lau-sa Tra-ty-da; and beyond that number there is another method of numerical calculation called Tat-ba-ni-sai-ba. With this number one can calculate the number of grains of sand in the Ganges.... It encompasses all other numbers.

Beyond this number there is a numerical calculation called A-gia-sa-ba. This number can calculate the grains of sand in one Ganges, or the grains of sand in hundreds of thousands of myriads of kotis of Ganges Rivers; all are encompassed within this number. Beyond this number there is yet another method of numerical calculation called Ba-la-ha-nau Ty-ba-xa.

The great master of calculation At-thuy-na said to the Prince:

“I already know such numbers, but what is the number used to calculate the number of minute particles? May the Prince now also explain it to me.”

The Prince replied:

“All listeners, pay careful attention. I shall explain that numerical calculation: More than seven minute particles equal one paired particle; seven paired particles together equal one rabbit particle; seven rabbit particles together equal one sheep particle; seven sheep particles together equal one ox particle; seven ox particles together equal one hair tip; seven hair tips together form one color-unit; seven color-units together form one mustard seed; seven mustard seeds together form one grain of barley; seven grains of barley together form one finger-joint; seven finger-joints together form half a chi; two half-chi form one chi; two chi form one zhou; four zhou form one bow; five bows form one zhang; twenty zhang form one yi; eighty yi form one krosa; and eight krosas form one yojana.

Among those present, who knows how many minute particles constitute one yojana? According to calculations in the Sui system, it amounts to three hundred eighty-four li and one hundred three thousand bu.”

The great master of calculation At-thuy-na said to the Prince:

“Venerable Worthy One, I did not know such numbers. Now, upon hearing you speak, even my mind remains bewildered, how much more so those who are foolish, of little wisdom, and poorly learned. Nevertheless, may the Prince explain for us how many minute particles constitute one yojana.”