佛本行集經

Chapter 29: DILIGENCE IN THE PRACTICE OF ASCETICISM

(Part 2)

One beautiful spring day, King Suddhodana went on an excursion. He saw all the plants in the pleasure garden putting forth buds and tender leaves, while hundreds of flowers competed in bloom and the scenery shone brightly. Scattered here and there were ponds filled with geese, wild geese, mandarin ducks, and other waterfowl. Upon the water and among the branches were birds such as mynas, parrots, kokilas, peacocks, kalavinkas, jivajivakas, and others, sporting together and singing in sweet, wondrous voices. Hearing the birds sing, the king sobbed, wiped away his tears, and lamented:

“Alas! My son, Prince Siddhartha, suddenly left me to renounce the household life. Six years have passed since he disappeared, and I have not seen his face. Alas! What use is it for me alone to enjoy such a life today when I cannot see my son Siddhartha? Here, day and night, maidens constantly attend me and play every kind of music on harps, lutes, zithers, and other instruments. I enjoy these sublime pleasures of the five desires, but why does my son dwell alone in desolate mountains and forests where no one is found, surrounded by wild beasts—lions, tigers, wolves, white elephants, and others? Perhaps they have torn and mangled my son there with their fangs and claws, and no one knows. Whether he lives or has died, there has been no word at all!”

Thus King Suddhodana was sorrowful, distressed, and joyless with longing for his son.

At that time, the bodhisattva was practicing asceticism in Uruvilva. His body had become terribly emaciated and weak. He wished to rise and walk, but he lacked the strength to support his body; as soon as he tried to stand, he fell headlong to the ground. When the earth-dwelling devas saw this, they thought the bodhisattva was about to die. Grief arose in their hearts, and they told one another, “Today Prince Siddhartha is close to death.”

Then one deva among that assembly hurried to King Suddhodana. Upon arriving, he reported to the great king:

“Great King, you should know that your Prince Siddhartha abandoned the four continents and the seven treasures, entered the mountains, and renounced the household life. Because he practiced asceticism, he has now lost his life.”

Another deva from among the earth-dwelling devas also hurried to Great King Suddhodana and told him:

“Great King, you should know that although your Prince Siddhartha has not yet died, his life will not last beyond seven more days.”

When Great King Suddhodana heard what the earth-dwelling devas had said, his heart was overwhelmed by love and longing for his son. In anguish, sorrow, and distress, he cried aloud:

“Alas, my son! You have died alone in the desolate forest! Although you attained a human body, you did not enjoy the pleasures of the five desires, nor did you realize the unsurpassed flavor of the Dharma.”

After speaking these words, the great king’s body and mind became confused. He fell headlong to the ground and lost consciousness. When the royal Sakya clan suddenly heard King Suddhodana’s lamentation, they all hastened to his palace. Upon arriving, they comforted him, saying:

“Great King, do not grieve so. Moreover, Your Majesty’s countenance is now exceedingly feeble. You should not endanger your life over this matter.”

The great king asked:

“How many of my kinsmen and relatives are now present here in the city of Kapilavastu?”

All the members of the royal Sakya clan replied to the great king:

“Great King, you should know that there are altogether ninety-nine thousand members of the Sakya clan here.”

The great king asked again:

“My kinsmen, if you wish to preserve my life, you must quickly go and discover where my son, Prince Siddhartha, is now.”

Then all the relatives of the Sakya clan replied:

“Great King, you should know that you might seize in one hand all the mountains and forests, the encircling Iron Mountains, the great oceans, and Mount Sumeru, and cast them in another direction. Even that might be possible. But as for the afflicted Prince Siddhartha, even if all the people and devas in this world were assembled and sought some means to bring him back to the royal palace, it would be utterly impossible.”

At that time, Udayin, the son of the Sakya royal preceptor, addressed the great king:

“Great King, you should know that today I can go to the place where Prince Siddhartha has renounced the household life. I shall exert all my strength and use words of counsel to bring the prince back to the royal palace.”

When the great king heard this, he said to the royal preceptor’s son:

“Excellent, Udayin! You may go to the prince. If he accepts your counsel and returns to the royal palace, remain close beside him and quickly come back together. But if the prince refuses to return, you too must stay away and not appear before me. Why? Because your words have relieved my distress, but if the prince does not return and I see your face again, my disappointment will only increase my sorrow.”

Then Udayin, the royal preceptor’s son, prepared his carriage and departed from Kapilavastu, heading directly toward the bank of the Nairanjana River in Uruvilva. Upon arriving, Udayin first saw the group of five led by Kaundinya and asked:

“Venerable Kaundinya, where is Prince Siddhartha now?”

Kaundinya replied to Udayin:

“Prince Siddhartha has entered the forest and is practicing asceticism.”

Udayin asked further:

“What is the name of the prince’s attendant?”

Kaundinya replied:

“Udayin, that man is named Asvayu, which the Sui translators render as ‘Tamer of Horses.’ You should ask him.”

Udayin then approached Asvayu and said:

“Asvayu, could you go to the prince and convey these words on my behalf: ‘The prince’s royal father has sent an envoy here who wishes to see him’?”

Tamer of Horses replied to Udayin:

“I truly dare not go before the prince to convey these words. Why? Venerable sir, the prince has practiced asceticism for six years. From the time he renounced the household life until now, he has never turned his face toward his homeland. He sits only with his back toward Kapilavastu. Why? Because he is disenchanted with the perils of worldly life. Udayin, you may enter the forest alone, see the prince, and convey his father’s command.”

Udayin then entered the forest alone and saw the bodhisattva lying upon the ground. From head to foot he was covered in dust, with none of his former majesty or radiance remaining, and his color was no different from the earth. His body was so emaciated that not a trace of flesh remained; only skin enveloped his bones and held his body together. His eyes were deeply sunken, like stars seen at the bottom of a well. His whole body was contracted, and every joint protruded.

Seeing the bodhisattva’s body in this condition, Udayin raised both hands and cried aloud, wailing:

“Alas! Alas! Today this son of our Sakya clan has suddenly met with such calamity. Formerly his body was handsome and his countenance exquisitely beautiful and lovable, yet today his body has come to this, no different from the earth. Not only has he failed to attain the bliss of liberation, but he has instead needlessly ruined his fine body.”

Hearing Udayin’s lamentation, the bodhisattva asked:

“Who is this person whose heart is filled with sorrow and anguish, crying out like one being burned by fire?”

Udayin replied to the bodhisattva:

“Prince, I am the son of the royal preceptor of your kingdom. My name is Udayin. I was sent here by Great King Suddhodana, your royal father, to visit and welcome you home.”

The bodhisattva said:

“Udayin, I have no need of this messenger of affliction. I desire only the messenger of nirvana; I do not desire my royal father’s messenger of birth and death.”

Udayin again addressed the bodhisattva:

“Great Sage and Prince, what vow have you now established that is so resolute?”

The bodhisattva replied to Udayin:

“I vow that even if my body upon this ground should be crushed like black sesame seeds or white mustard seeds, I shall not relent unless I attain the Dharma that benefits both myself and others.

“My mind shall remain diligent and resolute, never giving up or becoming indolent. This alone is the vow of my body and mind today.”

Udayin said to the bodhisattva:

“Great Sage and Prince, in the presence of the great king, your father, I made this vow: ‘I shall remain beside the prince and return to the city together with him.’ Now that the prince has made such a profound and weighty vow, if you should relinquish your life before attaining the Dharma that benefits yourself and others, how could I dare leave you, violate my own vow, and return alone to Kapilavastu?”

The bodhisattva again told Udayin:

“Udayin, I am practicing asceticism here. If I should lose my life midway upon the path of seeking awakening, before attaining the Dharma that benefits myself, you should gather up my corpse and carry it into Kapilavastu through the same city gate by which I formerly departed. On my behalf, proclaim to all the people within and outside Kapilavastu: ‘These are the bodily remains of one who was diligent and resolute, kept his truthful word, and established his vow with an upright heart and intention.’

“Udayin, on my behalf, answer my royal father’s questions in these words: ‘Great King, you should know that the prince lost his life through utmost diligence, not through indolence. Resolute in keeping his truthful word, he gave up his life without deceit.’

“Udayin, although I am now in this condition, at night in the forest I dreamed that immeasurable devas concealed their forms, came beside me, bowed at my feet, and said: ‘Prince Siddhartha, you should now rejoice greatly! Within seven days from now, you will certainly accomplish a momentous benefit.’ Udayin, such a dream of mine is by no means without significance. Udayin, you should return to the royal palace. I have no need for you to accompany me.”

When Udayin heard the bodhisattva’s vow, all hope left him. He departed from the place where the bodhisattva sat in the forest and went out alone. After leaving the forest, he returned to Kapilavastu to have an audience with Great King Suddhodana. Upon reaching the royal palace, he reported:

“Great King, you should know that Prince Siddhartha is safe and courageous. He is alive, not dead.”

Great King Suddhodana said:

“If my son the prince is safe and has not died, what sorrow could remain for me?”

After hearing Udayin’s report, the king rejoiced greatly.

At that time Mara Papiyan, king of the Desire Realm, wished to disturb the bodhisattva. Throughout the six years during which the bodhisattva practiced asceticism, Mara constantly remained hidden close beside him, seeking even the slightest fault, but found none.

A verse says:

“You should give generously and make offerings to the devas;
You should perform sacrifices to the god of fire.
Only thereby can you gain abundant merit.
What benefit is there in cultivating meditation?
Renouncing the household life to seek the Way is truly arduous;
Taming one’s own mind is hardly easy.”

“Papiyan, heedless and unwholesome one,
Seeking your own advantage, you practice worldly ways.
What your mind considers merit
Will ultimately yield not the slightest attainment.

“Even if all beings were utterly destroyed,
My mind would never retreat.
I now build a great bridge across the ocean of desire,
Courageously and diligently cultivating the holy life.

“If the wind calamity should blow through the world,
Even all the rivers would dry up;
How much more the blood and fluids within this body—
The watery substances within it will likewise dry away.

“The fat, marrow, and moisture will dry first;
Then the skin and flesh will dry thereafter.
When skin and flesh are wasted, bodily strength declines,
And only then will the mind become tranquil and concentrated.

“A true man would rather die and must do battle;
He will never cling to life and submit to another.
A courageous warrior who has defeated his opponent—
Once the enemy has surrendered, what is there to fear?

“As water dissolves a jar of unbaked clay,
So shall your armies disperse and vanish.
My mind in right concentration is firm as a mountain;
Skillful means and wisdom are fully accomplished.

“With a heedful mind, I cultivate right conduct—
How could you find the slightest fault in me?”

The bodhisattva then reflected: “If, in the past, any sramanas or brahmins practiced severe ascetic disciplines for their own benefit, experiencing displeasure in mind or displeasure in both body and mind, then whatever painful sensations they underwent could not have exceeded the asceticism I now practice. Seeking my own benefit, my body and mind endure suffering and joylessness. If, in the future, any sramanas or brahmins seek their own benefit and undergo ascetic suffering in body and mind, their austerities likewise will not exceed the asceticism I practice today, seeking my own benefit while enduring suffering in body and mind.

Yet I still have not realized the Dharma that transcends ordinary humanity, nor attained knowledge and vision, nor realized any higher advancement. What path, then, can lead to realization of the fruit of bodhi?”

The bodhisattva reflected further: “I remember that when I was still in my royal father’s palace, I went to watch the farmers cultivating their fields and came upon the cool shade of a jambu tree. Having seen it, I sat quietly beneath the tree. I abandoned all thoughts defiled by desire, became disenchanted with unwholesome states, and, with directed thought delighting in tranquility, gave rise to joy and bliss and attained the first dhyana. I should contemplate that meditation again; this path surely leads toward bodhi.” Having reflected thus, the bodhisattva single-mindedly contemplated rightly in accordance with the Dharma and entered the state of tranquil concentration, hoping through this meditation to attain awakening.

He then spoke this verse:

The ascetic Dharma-gate does not free one from desire
And is not the right path leading to bodhi.
It is not the supreme cause for seeking liberation;
It merely brings suffering to body and mind.

Today, if I wish to train and practice,
I must do as when I formerly watched the plowing:
Sitting beneath that jambu tree,
Free from defilement, I attained meditative concentration.

The bodhisattva then reflected: “The bliss of meditation merely separates one from desires and unwholesome states. Do I not know that bliss? I should realize that bliss in order to accomplish omniscient knowledge and vision.”

The bodhisattva then reflected further: “If I wish to attain the bliss of omniscient knowledge and vision, I must have the ease necessary to sustain life. But today I am weak and without strength. How could this frail and feeble body attain such bliss? Therefore, I must now restore my body’s strength. I must eat coarse food, such as cooked beans, cakes, or noodles; anoint my body with oil or ghee; and afterward bathe it with warm water.”

The bodhisattva said to his brahmin attendant:

“Deva, from this day onward, I shall no longer sustain my life with the food I ate before. I wish to have more nourishing food to restore my body, such as cakes, noodles, cooked beans, and other foods, as well as oil and fat for anointing my body and warm water for bathing. Can you obtain all these things for me?”

Deva said to the bodhisattva:

“Today I do not possess such things. Moreover, my household is poor and cannot procure them; nor could I immediately present them to the bodhisattva at this time. But if the venerable one makes a vow, I shall employ every means to seek them for you.”

The bodhisattva asked:

“What vow do you wish me to make?”

Deva replied:

“When the venerable one has completed his ascetic practice and fulfilled his aspiration, may you bestow the Dharma upon me and then come to my home to receive the food I offer.”

The bodhisattva replied:

“It shall be according to your wish.”

After the brahmin Deva received the bodhisattva’s promise, he obeyed and departed, heading to the home of the brahmin Senayana. Upon arriving, Deva said to him:

“Venerable sir, may you delight in the practice of Dharma. Not far from this village is a sramana practicing severe asceticism. For many years he has gone without food, and now he seeks nourishment—rice, noodles, cakes, ghee, fat, honey, cooked beans, and other foods—as well as oil for anointing his body and warm water for bathing. Can the venerable one provide these things?”

At that time the brahmin general Senayana had two daughters. One was named Nanda, which the Sui translators render as “Joy,” and the second was named Bala, which they render as “Strength.” The two young women were exceedingly graceful and beautiful, with few equals in the world. They had previously heard: “North of here, at the foot of the Snow Mountains, is a Sakya country named Kapilavastu.

The Sakya king who rules that city is named Suddhodana, and his chief queen is named Maya. The queen gave birth to a prince whose form is exquisitely handsome, whose countenance is extraordinary and exceedingly lovely, and whose body is the color of gold. The crown of his head is rounded like a parasol, his nose resembles a parrot’s beak, and his arms extend below his knees.

Every part of his body is full and complete, and all his faculties are perfect. He resembles a golden statue. His body is adorned with the thirty-two marks of a great man, and throughout his body he possesses the eighty minor characteristics.

After the prince’s birth, the king invited a physiognomist to examine his marks. The physiognomist predicted: ‘If the prince remains at home, he will certainly become a wheel-turning sage king, ruling the four continents, sovereign over this great earth, possessing the seven treasures, and governing the world through the true Dharma. If the prince renounces the household life, he will become the Unsurpassed Perfectly Enlightened One, and his renown will spread everywhere.’”

Having heard of the prince’s fame, the two young women had once expressed this wish to their father: “We have heard that the Sakya prince is so incomparably handsome and lovable. May that prince become our husband.”

When General Senayana learned news of the bodhisattva through the brahmin Deva, he told his two daughters:

“The aspiration in your hearts will come true. Why? You should quickly go to that great sramana who practices asceticism. For what purpose? After arriving, respectfully entreat him and offer him food. Present oil and ghee for anointing his body, then provide warm water for him to bathe. Through this deed, your aspiration will be fulfilled.”

When the general’s two daughters heard their father’s instruction, they took food, oil, ghee, and other provisions available in their home and went to the ascetic bodhisattva. Upon arriving, they bowed at his feet, presented the food, and said:

“May the venerable one accept the food we offer.”

The bodhisattva accepted their food and ate as he wished. He anointed his body with oil and ghee and afterward bathed with warm water. When the bodhisattva applied the oil and ghee to his body, each substance was drawn through his pores into his body, just as oil sinks into a mound of earth or sand. All the oil and ghee was absorbed, and not the slightest amount remained outside. Thus it was, indeed: all the oil and ghee applied to the bodhisattva’s body was entirely absorbed within, and none adhered to the surface. At that time, however, the bodhisattva’s body had still not recovered its former condition.

After the bodhisattva had eaten, he asked the two young women:

“To what aspiration do you sisters wish to dedicate this merit?”

They replied:

“Great and virtuous venerable one, we previously heard that a prince was born into the Sakya clan, handsome and lovable in appearance, without a second equal in this world. We vow to enter into a lifelong union with that prince.”

The bodhisattva told them:

“You two sisters, I myself am that prince of the Sakya clan. From this day onward, I vow never again to enjoy the pleasures of the five desires. I vow that in the future I shall attain unsurpassed perfect enlightenment and turn the unsurpassed Dharma wheel.”

Hearing the bodhisattva say this, the two young women replied:

“Great Sage, it shall indeed be so. You will realize the fruit of unsurpassed perfect enlightenment. After you attain the Way, please come to our home. We hope to see you and become your sravaka disciples.”

The bodhisattva replied to the two young women:

“So it shall be, so it shall be. It shall be according to the aspiration of you two sisters.”

From then onward, the two young women brought food to offer the bodhisattva every day. They anointed his body with ghee and oil and afterward bathed him with warm water. In this way, the bodhisattva’s body gradually recovered its former excellent marks.

The bodhisattva then told them:

“You two sisters, from this day onward, you must not personally bathe my body with water. Cease doing that and bring only food. Why? From now on, my body must not come into contact with women. This is not what I desire; such is not my intention.”

At that time, a goatherd saw that the bodhisattva’s body was emaciated and weak from practicing asceticism. He also saw that the bodhisattva was exceedingly diligent and endured hardship. Joy arose in his heart toward him, and he came forward, knelt, and said:

“Great Sage and venerable one, today I sincerely wish to honor, serve, and make offerings to you. I do not know whether you will accept.”

The bodhisattva replied:

“If you see that the proper time has come, then promptly prepare whatever provisions you wish.”

The goatherd anointed the bodhisattva’s body with oil and offered him goat’s milk to drink. He also broke off a branch from a great nyagrodha tree and planted it in the ground to shade the bodhisattva. Through the bodhisattva’s spiritual power, as soon as the nyagrodha branch was planted in the earth, it grew into a complete tree with trunk, branches, leaves, flowers, and fruit. People of that time saw it and called it “the Nyagrodha Tree Planted by the Goatherd.”

When the bodhisattva began eating coarse food, the five ascetics who practiced with him discussed the matter among themselves:

“Today Prince Siddhartha has fallen away from meditation and returned to his former habits. He no longer observes the precepts. The prince has now become indolent and no longer abides in tranquility; confusion has arisen in his mind.”

Having criticized him in this way, they became disgusted with and slandered the bodhisattva. They left him and went elsewhere. Gradually they reached Varanasi, entered the Deer Park, and practiced meditation there.

A verse says:

Chapter 30: PROCEEDING TOWARD THE BODHI TREE

(Part 1)

When the bodhisattva ate coarse food, it was only because he wished his body to recover some strength. During this time, the maiden Sujata, daughter of the headman of a certain village, had prayed for the bodhisattva ever since she first encountered him. Every day she gave cooked food in bowls to those who begged for alms.

In the morning, whenever she saw a sramana or brahmin seeking cooked food and a bowl, she gave them both, thinking and vowing: “Whatever merit comes from giving this food, I dedicate it all to the Sakya prince who practices asceticism. May he swiftly accomplish the spiritual powers. May he soon realize the wondrous fruit of bodhi.

May the ascetic attain his heart’s aspiration, and may everything be completely and perfectly fulfilled.” She continued giving food and bowls in this way for six years.

When the bodhisattva had completed six years, in spring, on the sixteenth day of the second month, he thought: “I should not eat such food in order to attain unsurpassed perfect enlightenment. I do not know from whom I might obtain delicious food. Who can give me such food, so that after eating it I may realize the fruit of unsurpassed perfect enlightenment?” As the bodhisattva reflected thus, a deva immediately knew his thought. He went to the home of Sujata, the village headman’s daughter, and told her:

“Sujata, you should know that the time has come when the bodhisattva wishes to eat exquisite food. The bodhisattva seeks the unsurpassed exquisite food, and after eating such food he will realize the fruit of unsurpassed perfect enlightenment. You should now prepare milk-rice possessing sixteen excellent qualities.”

After Sujata, the village headman’s daughter, heard the devas’ message, her whole body overflowed with irrepressible joy. She hurriedly had one thousand milk cows gathered and milked, then gave this milk to five hundred other cows to drink. The next day, she milked those five hundred cows and gave their milk to two hundred and fifty other cows.

The following day, she milked those two hundred and fifty cows and gave their milk to one hundred and twenty-five other cows. The next day, she milked those one hundred and twenty-five cows and gave their milk to sixty other cows. The following day, she milked those sixty cows and gave their milk to thirty other cows.

The next day, she milked those thirty cows and gave their milk to fifteen other cows. On the final day, she milked those fifteen cows, mixed their milk with one portion of fine, pure rice, and cooked this milk-rice for the bodhisattva.

While she cooked the milk-rice, wondrous signs appeared in the pot. At times there appeared a vase of blooming flowers; at times a profound, powerful stream of water; at times the svastika symbol ( ); at times a powerful wheel with a thousand spokes; at times the figure of a bull king; at times an elephant king or naga king; at times the figure of a fish; at times the figure of a great man; at times the figure of Sakra; and at times the figure of the great Brahma king. Sometimes the milk-rice surged upward to half the height of a tala tree and then descended; sometimes it rose to the height of one tala tree and then descended; and sometimes it rose to the height of a great man and then fell back into the pot, without a single drop spilling outside.

While the milk was cooking, a greatly accomplished master of calculation and physiognomy came to that place. Seeing such signs appear in the milk-rice, he observed them carefully and said:

“How rare! How rare! Whoever eats this rice will before long attain the wondrous medicine of immortality!”

Early in the morning on the twenty-third day of the second month, the bodhisattva dressed properly and went toward Uruvilva to seek alms. Gradually he arrived at the village of Nandika. Having reached that village, he stood silently outside the home of the great brahmin village headman, seeking food.

At that time Sujata, the village headman’s daughter, saw the bodhisattva standing silently outside the gate of her home, wishing to receive alms. She filled a golden bowl with milk-rice mixed with honey and personally carried the full bowl before the bodhisattva. Upon arriving, she said:

“May the venerable one compassionately accept this bowl of milk-rice mixed with honey.”

When the bodhisattva saw the milk-rice mixed with honey, he thought: “I am now receiving good medicine to heal the illness of my body. Therefore, I must vigorously arouse diligent practice and shall realize the deathless and the true Dharma. Moreover, until now I have lost the embodiment and practice of Dharma. Today I must open the path of the Way to which I have vowed and must fulfill this aspiration. This highly nourishing milk-rice mixed with honey has come to me at the proper time. I shall accept it and eat it in accordance with the Dharma. I must transcend the realm of Mara of death, subdue that Mara of death, and cross to the further shore of liberation.”

Having reflected thus, the bodhisattva accepted the milk-rice and asked Sujata, the village headman’s daughter:

“Virtuous sister, after I have consumed all the milk-rice, to whom should I return this bowl?”

Sujata replied:

“I offer it to the venerable one.”

The bodhisattva said:

“I have no need for an object such as this.”

Sujata said:

“The venerable one may use it however you wish. Until now, whenever I have given food to anyone, I have always given the bowl as well.”

After receiving the food, the bodhisattva mindfully departed from Uruvilva and proceeded calmly toward the bank of the Nairanjana River. Upon arriving, he placed the bowl in a clean place, removed his robe, entered the river, and bathed to relieve the heat in his body. While he bathed, the devas in the sky mingled various kinds of sublime fragrant powder with rainwater and showered it upon the river’s surface.

At that time, the surface of the Nairanjana River became filled with fragrant powder intermingled with many kinds of flowers, forming a flowing stream. After bathing, the bodhisattva washed his kasaya robe in the water, wrung it out, dried it, and put it on. He wished to cross to the opposite bank, but the waves and current were too strong, while his body was too weak for him to wade across. Moreover, after diligently practicing asceticism for six years, his strength was so feeble that he could not possibly reach the other side.

On the riverbank stood a great tree named Asvina, which the Sui translators render as “Maker of Gold.” The deity dwelling in that tree was named Khakubha, which they render as “Gentle Breeze.” The tree deity extended an arm adorned with jeweled necklaces to support the bodhisattva. The bodhisattva grasped the deity’s hand and thereby crossed to the opposite bank.

All the devas drew up the fragrant river water in which the bodhisattva had bathed and carried it back to their palaces, sprinkling their palaces with this auspicious water of merit.

At that time, the lord of the Nairanjana River had a naga maiden named Nairanjanaya, which the Sui translators render as “Unfruitful.” She sprang up from beneath the earth, holding an exceedingly splendid jeweled seat, and presented it to the bodhisattva. The bodhisattva accepted it and sat upon it. Once seated, he ate the milk-rice offered by Sujata, the village headman’s daughter. Just as he became full, the milk-rice was completely consumed.

After the bodhisattva ate the milk-rice, through the power of the merit and karmic conditions accumulated from his giving in previous lives, his body recovered its handsome and lovely appearance, and all his excellent marks were restored without the slightest deficiency.

After finishing the milk-rice, the bodhisattva cast the golden bowl into the river. The Ocean Naga King rejoiced greatly and regarded this as exceedingly rare, for a bodhisattva is difficult to encounter in the world. He retrieved the golden bowl, intending to take it back and enshrine it in his palace. Sakra, Lord of the Devas, then transformed himself into a garuda with a beak of vajra jewel, seized the golden bowl from the Ocean Naga King’s hand, and flew toward the Heaven of the Thirty-three, where he constantly enshrined and worshiped it. At that time, the devas of the Heaven of the Thirty-three established a festival called the Offering to the Bodhisattva’s Golden Bowl, which has continued without interruption from then until the present day.

After the bodhisattva finished the milk-rice, he arose and proceeded calmly toward the Bodhi tree. The naga maiden gathered up the jeweled seat and took it back to her palace for enshrinement and worship.

A verse says:

In accordance with the Dharma, the bodhisattva ate the milk-rice,
The supreme delicacy offered by the maiden Sujata.
Having eaten, he joyfully approached the tree,
Where he would certainly realize bodhi.