佛本行集經

Chapter 21: LEAVING THE ROYAL PALACE TO GO FORTH

(Part 2)

At that time, when Chandaka heard the Prince speak thus, he thought anxiously to himself: “The Holy Prince has now resolved to go forth and will not remain at home.” Having thought this, Chandaka deliberately raised his voice and addressed the Prince loudly, intending that the palace women might hear and awaken. Chandaka said:

“Great Holy Prince, you have always known the proper time for every action, and the appropriate hour for every affair. Why, then, do you order me to bring the horse at this hour? If you wish to visit the pleasure grove and delight in that beautiful place, this is not the proper time.

Why would you need a horse? Holy Prince, there are now no enemies, nor are there rebels stirring up disorder. The four quarters are peaceful, without turmoil or strife; none of the frontier guards has deserted.

Your sacred majesty extends throughout the whole earth and is without equal. Why, in the middle of the night, do you require Kanthaka, the king of horses? Today, here in this palace, the Prince dwells together with the palace women, enjoying pleasures, like a divine lord sporting in the Garden of Delight, like Shakra, Lord of the Devas, surrounded by celestial maidens.

So too does the Prince now dwell within the palace, seated upon a jeweled couch. What need have you of a horse? May the Holy Prince remain peacefully in the palace and enjoy the songs and music of hundreds of thousands of palace women.”

While Chandaka spoke these words, with his hands he pulled their hair, and with his feet he kicked the bodies of the palace women, trying to awaken them. Yet, because they were held by the supernatural power of the devas, the women remained entirely unaware.

The Prince then became apprehensive, fearing that others might discover them, and softly spoke these verses to Chandaka:

Chandaka, born the same day as I, you should know:
I regard the palace women as a desolate graveyard,
Like flies gathered around a cesspit,
Like dwelling together with rakshasas.
In disarray they lie asleep in every direction,
Like bubbles of water at the moment of conception.

Chandaka, I see the suffering of the five desires;
My heart no longer wishes to remain in the royal palace.
I have grown weary of roaming about for pleasure,
For I have seen old age, sickness, and a corpse.
Chandaka, quickly bring me Kanthaka;
I have now firmly resolved to go forth.

Hearing the Prince's decisive command, Chandaka was like a fierce beast struck by a poisoned arrow. Overwhelmed with anguish, he wept aloud and addressed the Prince:

“Today, how can you bear to abandon your revered kin?”

The Prince replied:

“Good Chandaka, I now seek the supreme fruit. I would rather relinquish my revered family and kindred than allow myself and my kin in a future life to lose our lives in the mouth of the demon of impermanence.”

The Prince then spoke these verses to Chandaka:

I now seek the fruit of nirvana;
Leaving my family, I go forth.
In the future, the god of death will seize our lives;
Once life enters the demon's mouth, it will not be spared.

Hearing the Prince speak thus, Chandaka again earnestly asked:

“Great Holy Prince, everyone in the world says, ‘The Prince will certainly become a great wheel-turning king.’ Why, then, do you turn away from it?”

The Prince interrupted Chandaka:

“Ah, Chandaka! You should not speak such words. In a former life I dwelt in the Tushita Heaven, which is finer than this earthly palace. I once ruled as a heavenly king over the Heaven of the Thirty-Three, yet even then I took no delight in enjoying its pleasures. Why? Because I saw the suffering of birth, old age, sickness, and death—how much more so now, in this human realm! In the human realm, life is brief, yet suffering and defilement are abundant. Though one who occupies a royal throne and rules the world may enjoy temporary freedom, he cannot escape the terrors of birth, old age, sickness, and death. All who live in this world are governed by the demon of impermanence; therefore, kings cannot possess freedom and peace.”

Chandaka again said:

“Great Holy Prince, although you have no need of worldly kingship, King Shuddhodana is now advanced in years, while the Prince is in the prime of youth. You should not cause the King such anguish.”

The Prince replied:

“Good Chandaka, I cherish and revere the King. Just as the King loves me, so do I love him many times more. The King has an extraordinary affection for his kindred, and I too do not wish to part from them. I harbor no other thought toward my relatives. Yet because I am terrified of undergoing the suffering of birth and death throughout the realms of existence, I now wish to seek the path of liberation. Therefore, for the present, I set aside my profound affection and gratitude toward my kindred so that in the future I may lovingly protect and rescue them, and so that in future lives we shall no longer be separated.”

Chandaka addressed the Prince:

“Has the Prince's mind truly been resolved? Must you urgently go forth?”

The Prince replied:

“Good Chandaka, I have resolved.”

Chandaka asked again:

“Prince, for what reason?”

The Prince replied:

“I see the suffering and impermanence of the world, and I wish to devote myself wholly to seeking a better realm.”

Chandaka again asked:

“Prince, for what cause and condition do you seek a better realm?”

The Prince replied:

“If in this world there were no birth, old age, sickness, or death; no separation from those one loves; no encounter with those one hates; if, upon attaining the royal throne and enjoying its blessings, I were not subject to impermanence; if everything were wholly true and real, and no one born among human beings were subject to defilement—if this were so, I could remain here and peacefully enjoy its pleasures. Good Chandaka, do not oppose my will. I command you to go quickly and saddle Kanthaka, the king of horses, who was born on the same day as I.”

Chandaka replied:

“I shall obey the Prince's instruction and dare not oppose your will.”

Hearing the Prince's decisive words, Chandaka understood the Prince's innermost resolve. Although he knew of King Shuddhodana's strict prohibition, through the empowering protection of the devas Chandaka gave rise to a joyful mind, went to fetch Kanthaka, and brought him to the Prince. Thus there is a verse:

Through the supernatural power of the devas, Chandaka
Had no choice but to violate the King's prohibition.
And so that the bodhisattva's original vow might be fulfilled,
He joyfully led out the horse and fitted its saddle and bridle.

Chandaka then went to the stable. Standing before the feeding trough, he caught Kanthaka and placed in his mouth a bridle made of pure gold and adorned with the seven precious substances. He led the horse from the stable and tied him apart to a post.

He gently brushed his back, covered his body with a layer of soft silk, and then placed upon his back a saddle whose two stirrups were made of gold and inlaid with the seven precious substances. Finally, he covered it with a golden net. When the saddle, bridle, stirrups, and straps had all been properly fitted, Chandaka led the horse before the Prince.

Kanthaka, who had been born on the same day as the Prince, saw the Prince's vigorous form from afar and, filled with joy, neighed loudly. The neigh of Kanthaka, king of horses, should have been audible for half a yojana, but through the supernatural power of the Shuddhavasa devas and the other devas, its sound dissolved among the clouds, for they feared that people might hear it and obstruct the Prince's going forth.

The Prince was filled throughout his body with exultant joy. With his right hand, soft and webbed, with slender fingers like lotus petals and a rosy hue like purple gold, he stroked the horse from mane to back and said:

“Kanthaka, you were born on the same day as I. I now wish to seek the Dharma of deathlessness. You must exert yourself and carry me safely and well; do not let the people in the royal city discover us and obstruct us.

Kanthaka, even in battle you exerted all your strength and risked death to overcome the enemy. How much more so today, when traveling with me, must you skillfully render your utmost assistance, so that I may seek the supramundane bliss. Worldly pleasure lasts only for a moment and before long decays and perishes; the pleasure of that time then becomes great anguish.

I am striving for the Dharma, and this undertaking is exceedingly difficult. For the sake of all sentient beings in the world, I now go forth to cultivate the true path and seek the way to liberation. Skillfully exert yourself, summon your courage, and gallop swiftly.

I now go forth to bring immense benefit to all sentient beings in the world, including creatures of your kind.”

Standing upon the ground, the Prince established right mindfulness and made this great vow: “This is the last time that I, while living as a householder, shall mount a horse. From this day onward, I shall never again sit upon a horse's back as I do today.” After making this vow, he grasped the reins and leapt upon Kanthaka. Seated in the saddle, he said once more to the horse: “Kanthaka, exert yourself and carry me. This is the last time you shall bear me. For the sake of benefiting the devas and the people of the world, I have resolved to go forth.”

When the Prince was seated upon Kanthaka, king of horses, hosts of asuras, garudas, kinnaras, mahoragas, rakshasas, earth-dwelling devas, Shuddhavasa devas, Akanishtha devas, and others all accompanied Kanthaka. At that time, the devas held white parasols whose rims and handles were adorned with precious jewels. Over each parasol was spread a net of the seven precious substances and pearls, and within every opening of the net hung jingling golden bells. The devas held these parasols above the Prince.

Mounted upon Kanthaka, the Prince gradually proceeded toward the city gate. The sound of the horse's hooves carried for one krosha, but the Shuddhavasa devas used their supernatural power to keep the sound from traveling far, fearing that an obstacle might arise to hinder the Prince's going forth.

As the Prince went forth, in the sky there was a yaksha named Eight-Legged together with his retinue. Each of them supported one of the horse's four hooves with his hands, so that the horse proceeded slowly and securely.

As the Prince was about to depart from the palace, a devaputra proclaimed: “May the Great Helmsman, possessed of the excellent and great Dharma, now rescue the immeasurable sentient beings sinking in the ocean of afflictions.” The devas again proclaimed: “May the Great Sage, the World-Honored One, meet no obstruction, as he now goes forth to cross the ocean of birth and death.”

The Prince told Chandaka:

“Good Chandaka, you should now go ahead and show me the way out of the inner palace.”

To leave the city, the bolts had to be withdrawn and the gates opened, and the sound of their opening could be heard for one krosha. At that time, nonhuman beings came to withdraw the bolts and open the gates, while the Shuddhavasa devas used their supernatural power to dissolve the sound so that no one might hear it, fearing that the Prince's going forth might be obstructed.

Chandaka addressed the Prince:

“Prince, the palace gate has opened.”

The Prince asked:

“Has the palace gate opened? My resolve to go forth is firm; there can be no doubt that my vow to benefit sentient beings will be fulfilled.”

Chandaka said:

“Great Holy Prince, this is truly extraordinary and rare. Before this palace gate can be opened, the strength of many men is required, yet today, as soon as the Prince arrived, it opened at once. When the Great Holy Prince approaches a gate, it is like a mighty wind scattering clouds to either side.”

When the Prince passed through the palace gate, he made this vow: “This is the last time I shall leave through this palace gate. From this day onward, I shall never again pass out through it.”

Leaving the palace, the Prince proceeded slowly toward the Viyara Gate. Beside that gate was a yaksha general named Good Entrance, together with a retinue of five hundred yakshas. Seeing the Prince approach slowly on foot, they said among themselves: “It is now midnight and not the hour to open the gate, yet the Great Holy Prince Siddhartha has come beneath it.

What shall we now do for the Prince?” The yakshas then said together: “We shall open the gate for the Prince and allow him to depart as he wishes. By leaving this place, he shall accomplish his aspiration and attain the path and fruit of deathlessness; thereafter, he shall bring many great benefits to the devas and human beings of the world.” The yaksha Good Entrance swiftly threw open the Viyara Gate. Whenever this gate was opened or closed, its sound carried for half a yojana.

At that time, the Shuddhavasa devas used their supernatural power to diffuse the sound, preventing anyone from hearing it, for they feared that the Prince's going forth might be obstructed.

The Prince departed from the Viyara Gate of Kapilavastu. As he went out, he saw the soldiers and generals guarding the gate. Some clutched the gate bolts while sleeping soundly, unaware of when the Prince departed. Some had been bewildered by the supernatural power of the yakshas; some had been stupefied by the supernatural power of the devas. Others, though extremely vigilant and skilled in guarding, had all fallen into deep sleep and did not know that the Prince had departed.

At that time, Mara Papiyan of the Desire Realm saw the Prince depart to go forth. Wishing to terrify the Prince, he used his supernatural power to conjure an immense cloud from which came thunderous peals and deafening thunderbolts. At times he manifested great rivers that swept along boulders, which rose and sank as they tumbled in the torrents. At times he manifested before the Prince towering mountains; at times, deep rocky ravines; and at times, vast and fiercely blazing fires.

At that same time, the Shuddhavasa devas concealed themselves within the great clouds and used their supernatural power so that the thunder and lightning, the rivers sweeping away stones, the vast mountains, the deep rocky ravines, and the raging fires could not appear. They then seized Mara Papiyan and cast him immeasurable hundreds of thousands of yojanas away, preventing him from obstructing the Prince's going forth.

Upon passing beyond the gate of Kapilavastu, the Prince raised his voice like a lion's roar and declared: “I would rather cast myself from a rocky precipice and die; rather drink poisons and die; rather abstain from food and drink and surrender my life. If my original vow to deliver sentient beings from the ocean of birth and death is not fulfilled, I swear that for the rest of my life I shall never return to Kapilavastu.”

Hearing the Prince's vow, like the roar of a lion, all the devas rejoiced.

At that time, when the Prince spoke with a lion's roar, all the spirits protecting Kapilavastu—whether guardians of the gates, the city walls, or the watchtowers—proclaimed loudly: “So it is! So it is! Your vow is like a lion's roar and is without fear. May you accomplish it perfectly.” Their hearts overflowing with joy, the spirits raised both hands and praised the Prince: “The Great Hero has left Kapilavastu and now turns to look back.”

When the Prince heard the spirits' praises, all fear departed from his heart. Filled with joy, the hairs of his entire body stood on end, and he made this vow: “Today I vow never again to return to this city in this lifetime until I have realized the Dharma of deathlessness, ever praised by the noble ones. When I have cut off the current of the afflictions of birth and death and attained the path and fruit of nirvana, only then shall I return to this city.”

Standing outside the city, the Prince made this resolute vow: “Only after I have realized the true path of bodhi shall I return to this city to teach and transform its people.” His voice was like a lion's roar. At the place where the Prince stood and spoke these words, people later erected a stupa named “The Stupa of the Prince's Lion-Roaring Voice.”

At that place stood a great nyagrodha tree. The spirit of the tree spoke these verses to the Prince:

If a person wishes to remove this tree,
He must strive to dig out its very roots.
If one cuts an object, it must be severed in two;
If one crosses a stream, one must reach the farther shore.
A word once spoken must not prove false;
Once resentment has arisen, how can there be joy?

The Prince replied to the tree spirit in verse:

The Shuddhavasa devas then spoke these verses:

In this realm a divine medicine now appears,
To cure sentient beings of the poison of afflictions.
Those who have been struck by the arrows of craving
Shall now have them skillfully removed.

In this realm a great physician now appears,
To heal sentient beings of every illness.
Those suffering from old age, sickness, and death
Shall all be cured by the treatment he prescribes.

In this realm the great caravan leader now appears,
To guide merchants across the wilderness.
Immeasurable sentient beings now wander in confusion;
He shall guide and teach them the right path.

In this realm the Great King now appears,
The supreme worldly King of Dharma.
The banner of the great Dharma shall be raised high,
Clearly distinguishing false Dharma from true Dharma.

In this realm the Greatly Awakened One now appears,
To awaken those in the world who are not yet awake.
All those bound by afflictions
Shall have their bonds opened and be set free.

In this realm Shakra's banner now appears,
And shall pour forth boundless showers of Dharma.
Perfect in the ten powers, unequaled by any,
He is able to subdue all heterodox paths.
Mounted upon the great white elephant, he descends to the world,
Crossing the vast and distant realm of ignorance.
Holding the sharp vajra-pestle of wisdom,
He destroys heterodox paths and all wicked maras.

In this realm the Great Brahma King now appears,
Compassionate toward every being throughout the world.
Bringing benefit to those who are deluded,
He beats the drum and blows the conch of the great Dharma.

In this realm the Great Dragon King now appears,
Pouring down upon the world a shower of Dharma.
Sentient beings of the three realms shall be moistened and benefited;
The feverish torment of falsehood shall all be dispelled.

After the Shuddhavasa devas had recited these verses, they proclaimed: “Namo to the Venerable Great Man,” bowed in reverence, and followed in attendance upon the Prince. At that time, in accordance with the fruits of their former karma, the Shuddhavasa devas possessed subtle and wondrous bodies, majestic power and courage, firm resolve, and vigorous diligence. They had already overcome what was difficult to accomplish. Now, for the Prince's sake, their bodies emitted light that dispelled the darkness and illuminated his path, like the sun shining brilliantly through dense clouds. Just so did brilliant rays stream from the bodies of the Shuddhavasa devas and illuminate the Prince's road.

The devas of the Desire Realm all transformed themselves into handsome and endearing youths and went before the Prince, guiding him along a level road.

The Great Brahma King, surrounded by his retinue of Brahma devas, traveled at the Prince's right side.

The king of the Trayastrimsha Heaven, surrounded by his retinue of Shakras from the Heaven of the Thirty-Three, traveled at the Prince's left side.

The Four Great Heavenly Kings wore exquisite jeweled necklaces upon their bodies and celestial crowns upon their heads, from which strands of jewels streamed forth.

Together with immeasurable hundreds of thousands of millions of gandharvas, kumbhandas, dragon kings, yakshas, and others, they wore sturdy armor and carried every kind of weapon in their hands—bows and arrows, sharp swords, blades, iron clubs, lances, spears, tridents, hooks, pikes, iron shields, and iron wheels. They went before the Prince to clear his way and urged him: “Follow this road. Hurry onward and do not rest.”

Furthermore, throughout the sky were immeasurable and boundless hundreds of thousands of hosts of devas, filled throughout their bodies with uncontrollable exultant joy. They scattered over the Prince flowers that grew in water and on dry land, together with fragrant powders such as sandalwood, agarwood, tagara, and many other fragrances—powdered incense, burning incense, and anointing perfumes. Each deva carried these in his hands and followed along, scattering them over the Prince as offerings.

Meanwhile, within the palace, when the palace women awoke, they cried out in alarm: “Where is the Prince? Where is the Prince?” Yashodhara found herself lying alone upon the bed and could not see the Prince anywhere. She cried: “Alas! Today we have been deceived by the Prince!” Then she wailed loudly, threw herself upon the ground, scooped up dust and rubbed it over her head, clutched and tore at her hair with both hands, ripped the jeweled necklaces from her body and cast them to the ground, and tore her garments with both hands. Her body and limbs were all scratched and bruised. Weeping aloud, she uttered bitter and grievous words; in body and mind she was overcome by piercing pain and immeasurable anguish.

The guards charged with protecting the women of the Prince's inner palace then hurried to report to King Shuddhodana:

“May the Great King be informed: when your servant awoke tonight, the Prince was nowhere to be seen.”

The keeper of the stables, discovering that Kanthaka was missing, also hurried to report to King Shuddhodana:

“May the Great King be informed: tonight Kanthaka is likewise no longer to be found in the stables.”

When King Shuddhodana heard these reports, he cried aloud: “Alas! Alas! My beloved son!” Having spoken thus, he fell to the ground unconscious. A high minister sprinkled the King's body with cool sandalwood water. After a short while, the King regained consciousness and his faculties returned to normal. He then summoned the general responsible for protecting the royal city and issued this command:

“Quickly prepare the four divisions of the army, put on your armor, and go urgently in search of the Prince.”

Hearing the urgent command issued from the inner palace, the defending general hurried to transmit the order to all the military commanders:

“Generals and soldiers, you should know that King Shuddhodana has issued this command: ‘Wherever they may be, all officials and ministers who receive my provisions and stipends must assemble immediately, divide themselves among the various roads, and search for the Prince. Whoever finds the Prince should skillfully console and persuade him. Do not allow him to remain among forests, mountains, or rocky caves, but escort him back to the royal palace.’”

All the civil and military officials within Kapilavastu heard the defending general ring the bell and announce: “All officials who receive stipends from King Shuddhodana must leave Kapilavastu and search for the Prince. Whoever sees the Prince anywhere should console him and persuade him to return to the royal palace.”

Thereupon, all the officials and ministers, members of the royal clan, and inhabitants of the inner city of Kapilavastu—whether they received stipends or not—spread out from the city in search of the Prince.

After the minister had proclaimed the King's commands, he gradually came to the home of the minister responsible for the Prince's stables and said to him:

“King Shuddhodana commands you to leave the city at once and search for the Prince.”

The minister in charge of the horses said:

“I am guarding the Prince's residence and cannot leave.”

The city official repeated:

“King Shuddhodana has issued a strict command that all who attended upon the Prince on either side are to be imprisoned.”

The minister in charge of the horses replied:

“Venerable sir, if you wish to imprison me, then first you, together with all your wives and children, brothers, uncles, aunts, and relatives, must also be imprisoned.”

At that time, all the people of the city went out to search for the Prince. But because the supernatural power of the devas concealed him, those searching could not find him.

Chapter 22: CUTTING THE HAIR AND DYEING THE ROBE

(Part 1)

After the Prince had passed through the gate of Kapilavastu, he told Chandaka:

“Chandaka, you should now go before me and proceed directly to the village of Rama.”

Chandaka addressed the Prince:

“Yes. Your servant shall follow the Prince's instruction and dare not disobey.”

Chandaka led the way toward the village of Rama. Kanthaka's four hooves moved lightly as he galloped like the wind. Having set out at midnight, by the rising of the morning star they had traversed twelve yojanas. (The masters of the Mahasamghika say: The horse set out at midnight and traveled twelve yojanas by the rising of the morning star. Other masters say: The horse set out at midnight and traveled one hundred yojanas by the rising of the morning star.) They reached a village named Minika, and at sunrise arrived at the dwelling place of the rishi Bhargava. Upon arriving there, the Prince asked Chandaka:

“Chandaka, what place is this?”

Chandaka replied:

“Prince, this place is not far from the village of Rama.”

The Prince saw a dense forest that had been the dwelling place of ancient rishis. There were many birds and beasts, ponds, pools, ravines, streams, and rivers. Knowing that Chandaka and Kanthaka wished to rest there for a short while, the Prince said:

“Good Chandaka, if you judge the time appropriate, we should stop and rest here.”

Man and horse halted. The Prince leapt down from Kanthaka's back and made this great vow: “This is now the last place where I shall dismount after sitting upon a horse! This is now the last place where I shall descend from a horse's back.” After dismounting, the Prince spoke affectionately to comfort Chandaka:

“Chandaka, in the world there are many kinds of servants. Some are inwardly loyal and filial toward their superiors but lack ability. Others possess ability but lack a loyal and filial heart.

Still others have neither loyalty nor ability. Yet some servants possess both loyalty and abundant ability. Good Chandaka, one such as you is truly extraordinary and rare in the world: you honor and serve me with a good and loyal heart, and you are also abundantly capable.

Chandaka, I too am exceedingly pleased with you; therefore, you have treated me with such heartfelt loyalty and profound affection. You love, honor, and serve me in this way without seeking gain. Ordinarily, people in the world attend upon the wealthy and noble because of attachment and greed, and it is for this reason that they serve others.

Yet you do not serve me with such a mind. Again, there are people in the world who serve the wealthy and noble because they hope to obtain material gain, but when they see the poor and lowly, they turn away from them. You do not harbor such thoughts.”

The Prince then spoke this verse:

After hearing the verse, Chandaka asked the Prince:

“Great Holy Prince, whenever a servant sees his master resolve to undertake some affair, he should not ask the reason. Yet now, seeing the Prince come into these mountains, this servant ventures to ask: for what reason has the Prince resolved to dwell here in this way?”

The Prince replied:

“Good Chandaka, I ask you: why do you need to know this today?”

Chandaka replied:

“Great Holy Prince, I am of lowly lineage, yet I was born on the same day as the Prince, and I have served you faithfully, never acting against your wishes.”

The Prince said to Chandaka:

“Good Chandaka, I now entrust you with one task. Are you able to carry it out?”

Chandaka replied:

“Great Holy Prince, I am the Prince's servant and have attended closely upon you. How could I dare not carry it out?”

The Prince said again:

“Good Chandaka, I now renounce the throne of a holy king, not because I fear any other matter, but solely because I seek liberation and wish to escape the bonds of the cycle of birth and death. Chandaka, I now refuse such a royal throne, and my heart is joyful. Chandaka, every royal throne is beset by terrible dangers; my mind sees this clearly. Chandaka, I see that going forth brings the benefit of being beyond the reach of the hook of birth and death. Therefore, I have severed all worldly attachments and come to dwell in these mountains, for I now wish to seek liberation from birth and death. Good Chandaka, you should now take Kanthaka back to the palace. I now go forth; my resolve is final.”

The Prince then spoke this verse:

Chandaka addressed the Prince:

“Great Holy Prince, people ordinarily go forth only after one of four circumstances has arisen. These four are: the body has grown old; the body has become diseased; one lives alone; or one has no possessions. Yet not one of these four circumstances applies to the Prince.

Furthermore, when the Prince was newly born, all the wise and intelligent brahmin masters—men who had read many scriptures of the noble ones, were deeply versed in the treatises, and were skilled in physiognomy—examined you. At that time, the physiognomists predicted: ‘This child possesses such excellent marks that he shall certainly become a holy wheel-turning king, rule the four continents, become a great lord of the earth, and possess the seven treasures.’ These seven treasures are the precious wheel, the precious jewel, the precious elephant, the precious horse, the precious woman, the precious treasurer, and the precious general.

A wheel-turning king fathers one thousand noble sons, all courageous and mighty, able to vanquish enemies. He rules the great earth and the four seas, governs the people according to the true Dharma, and subdues his foes.

“Holy Prince, when you obtain the precious golden wheel, that wheel shall have been fashioned by the devas, not made by human beings. Well-proportioned and beautiful, it shall delight all who see it. The precious wheel shall travel before you through the sky; the holy king shall follow it through the sky, while his entire retinue surrounds him on the left and right, flying together through the air. At that time, the Prince, occupying the position of a holy king, shall enjoy immense merit and blessings. The Prince shall possess the luminous moonlight mani jewel, which at night illuminates seven yojanas, making the surrounding land entirely bright. At that time, the Prince, in the station of a holy wheel-turning king, shall enjoy immeasurable sublime pleasures.

“Great Holy Prince, when the King wishes to ride the white elephant, all seven of its limbs shall bow close to the ground. This great white elephant with six tusks shall be equipped with a saddle, stirrups, reins, and other gear, all made entirely of gold. Its lustrous colors shall shimmer and gleam; its body shall be adorned above with jeweled necklaces and further covered with a golden net. The great white elephant shall possess supernatural powers and fly freely. Once the holy king mounts it, he shall be able to travel throughout this entire great earth. At that time, the Prince, upon the throne of a holy wheel-turning king, shall enjoy pleasures in abundance.

“Furthermore, if in the future the Holy Prince wishes to ride the king of horses, that horse's entire body shall be deep blue, while the hair upon its head shall be black as a crow. Its mane and tail shall be exceedingly long. It shall be equipped with saddle, bridle, stirrups, and straps, all made of pure gold. Jeweled necklaces and a net of pure gold shall cover its back. This king of horses shall possess unobstructed supernatural power and be able to fly throughout the sky. Whenever he wishes to travel, the Holy Prince shall mount this horse and journey throughout the entire great earth. At that time, the Prince, upon the throne of a holy wheel-turning king, shall fully enjoy every kind of pleasure.

“Furthermore, when the Holy Prince in the future obtains the precious woman, her countenance shall be exceedingly lovely, her features beautiful, and her bearing in walking and standing incomparably graceful. Like a celestial maiden, she shall appear spontaneously. At that time, the Prince shall freely enjoy every pleasure of the five desires. The station of a holy wheel-turning king is truly filled with happiness.

“Furthermore, if in the future the Holy Prince obtains the precious treasurer, that treasurer shall possess the divine eye. He shall constantly cause stores of gold, silver, and every precious object to emerge from beneath the earth and present them to the holy king. At that time, the Prince shall enjoy every kind of sensual pleasure.

“Furthermore, if in the future the Holy Prince obtains the precious general, that general shall be resourceful, intelligent, astute, thoroughly versed in military strategy, and capable of commanding the four divisions of the army. In the space of a single moment, he shall know the holy king's thoughts and immediately order the soldiers to don their armor and equip themselves fully with weapons, lacking nothing. Every division of the army shall be supplied in due time and remain beside the holy king, ready to be employed according to his wishes. At that time, the Prince, upon the throne of a holy wheel-turning king, shall enjoy the fullest measure of pleasure.

“Furthermore, Holy Prince, if in the future you possess all seven treasures, then the entire great earth, the four great seas, and all the forests, mountains, rivers, and streams in this world—there shall be no place that does not belong to the Holy Prince. Every enemy shall submit. Once they have been subdued, there shall be nowhere that gives cause for fear, doubt, or unease. All the people shall prosper, and no dangerous place shall remain unsubdued. The King shall not employ weapons—knives, clubs, spears, pikes, and the like—but shall act in accordance with the teaching and govern the realm according to the true Dharma. At that time, the Prince, occupying the station of a holy king, shall enjoy inexhaustible pleasures.”

After hearing Chandaka speak these words, the Prince asked him:

“Good Chandaka, did those brahmin physiognomists predict only this concerning me, or did they make any other predictions?”

Chandaka replied:

“The physiognomists also predicted other things.”

The Prince asked:

“What were those other predictions?”

Chandaka replied:

“Holy Prince, the physiognomists also predicted: ‘If this child renounces the royal throne and goes forth, he shall certainly attain unsurpassed, complete, perfect enlightenment. After attaining the fruit of bodhi, he shall turn the subtle, wondrous, and unsurpassed wheel of Dharma.’”

The Prince told Chandaka:

“Chandaka, you should take care not to speak falsely; you must speak truthfully. At that time, the rishi Asita predicted only this: ‘This child shall certainly attain unsurpassed, complete, perfect enlightenment.’ He predicted only that I would turn the unsurpassed wheel of Dharma.”

When Chandaka heard these words, fear arose in his heart. His entire body trembled and his hairs stood on end. He addressed the Prince:

“Great Holy Prince, you are able to remember that prediction. I secretly heard the members of the Shakya clan say that the Prince must not be allowed to hear that prophecy, for fear that the Prince would give rise to the aspiration for bodhi.”

The Prince told Chandaka:

“Chandaka, long ago I descended from the Tushita Heaven and entered the womb of my holy mother. I still clearly remember, without forgetting, everything that occurred while I was in the womb. How, then, could I have forgotten a prophecy made after my birth? That would be utterly impossible.

“Chandaka, the devas also told me: ‘Worthy Prince, if you go forth soon, you shall certainly attain unsurpassed, complete, perfect enlightenment. After attaining the fruit of bodhi, you shall certainly turn the unsurpassed, subtle, and wondrous wheel of Dharma.’

“Chandaka, therefore I shall certainly attain unsurpassed, complete, perfect enlightenment, and I shall certainly turn the subtle, wondrous, and unsurpassed wheel of Dharma.

“Chandaka, I now tell you truthfully: I would rather have the flesh cut from my body with knives; rather eat poison and die; rather leap into a great pit of fire and die; rather cast myself into a deep abyss and die; rather take a knife and cut my own throat and die. If in this life I have not yet realized the Dharma of liberation from birth and death, I shall never return to the royal palace. Why? Because all worldly phenomena of the five desires are impermanent. Before long they come to an end; they are subject to decay and destruction.”