佛本行集經

Chapter 30: PROCEEDING TOWARD THE BODHI TREE

(Part 2)

After the Bodhisattva had bathed in the Nairanjana River and partaken of milk-rice, his body became radiant, and his dignified appearance was fully restored to its former state. Possessing sovereign spiritual power, he slowly proceeded toward the Bodhi tree. His manner of walking at that time resembled that of the bodhisattvas of the past.

That is, he walked leisurely and slowly, with joy in his heart, advancing in a dignified manner. Every step was firm, and he abided in right mindfulness. Like Mount Sumeru, king of mountains, his gait was majestic and imposing.

He walked without fear, and his steps were never disordered. He walked with a contented mind, neither hurriedly nor too slowly, neither leaning nor crooked. His two feet moved straight ahead without treading upon one another.

His feet did not chase each other as he walked. He walked without haste, without swaying his body, proceeding peacefully and securely. He walked in purity, attentively, with a wondrous bearing.

His gait was free from harm or misfortune, like the gait of a lion king, a great naga king, a lordly bull, a king of geese, or a lordly elephant. His gait was fearless, unwavering, and without any strange appearance. He strode at ease like a vajra warrior.

As he walked, the soles of his feet did not touch the ground, yet the thousand-spoked wheel-marks were imprinted upon it. His toes were webbed, and his toenails were red and smooth like copper. His steps shook the whole great earth and resounded like echoes in a mountain cavern.

Wherever he walked, pits and hollows in the ground naturally became level. Wherever there were stones and gravel, the ground naturally became clean as he approached. The webs of his feet emitted brilliant rays of light; sinful beings touched by them obtained peace.

His gait was perfect, and with every pure step wondrous lotus flowers arose. He walked upon those lotus blossoms. Because in the past he had performed pure and wholesome deeds, he obtained such a manner of walking.

The Buddhas of old sat upon lofty lion thrones and, relying upon those thrones, proceeded onward. With minds as firm as vajra, they went forth to level the dense forests of the various realms, advancing fearlessly. Now the Bodhisattva walked for the peace and happiness of beings in every realm.

He walked to break all the banners of Mara’s armies, to destroy all Mara’s powers, to extinguish all Mara’s forces, to shatter Mara’s might, to strip away every work of Mara, to disperse all Mara’s hosts, to overthrow all Mara’s power, to cast aside all Mara’s deeds, to slay all Mara’s armies, to tear apart all Mara’s nets, and to refute all unlawful teachings of Mara. He walked to subdue non-Buddhist paths in accordance with the Dharma, to illuminate the darkness of the afflictions, and to assist his companions in destroying the afflictions.

His majestic power eclipsed even Shakra, Brahma, Maheshvara, and the guardian deities of the world, and he walked so that they might be free from fear. In this trichiliocosm, he alone proceeded as the foremost and most honored one. Without learning from another, he would personally realize the Way and proceed with perfect clarity.

He walked wishing to attain omniscience. He walked while practicing right mindfulness, right intention, contentment, and right conduct. He walked wishing to extinguish birth, old age, sickness, and death.

He walked wishing to reach the wondrous and supremely excellent state of permanence, bliss, self, purity, and fearlessness. He walked wishing to enter the gate of nirvana. Possessing such practices, the Bodhisattva looked directly ahead and proceeded toward the Bodhi tree.

The Bodhisattva then thought, “When I reach the bodhimanda, of what shall I make the seat upon which I will attain unsurpassed perfect enlightenment?” He then knew for himself that he should sit upon a seat made of grass.

At that time, the devas of the Pure Abodes addressed the Bodhisattva:

“Great Sage, Venerable One, it is so, it is so! All the Buddhas and Tathagatas of the past, when about to attain unsurpassed perfect enlightenment, sat upon mats of grass and thereby realized bodhi.”

The Bodhisattva continued to think, “Who can give me such a grass mat?” Thinking thus, he looked about and surveyed the four directions—to the left and right, before and behind.

At that time Shakra, lord of the devas of the Trayastrimsha Heaven, knew the Bodhisattva’s thought through divine knowledge. He immediately transformed himself into a grass-cutter who stood not far to the Bodhisattva’s right, cutting grass. The grass was emerald green, like the plumage on the neck of the king of peacocks, and soft and lustrous like the fine, delicate heavenly cloth of Kashi. This grass was likewise exquisitely beautiful and richly fragrant, and the tips of its blades curved toward the right.

Seeing the grass-cutter standing not far to his right and cutting such grass, the Bodhisattva slowly approached him and gently asked:

“Good and worthy sir, what is your name?”

The grass-cutter replied:

“My name is Svasti, ‘Good Fortune.’”

As soon as the Bodhisattva heard the grass-cutter’s name, he thought, “I now seek goodness and benefit for myself, and afterward I shall also seek goodness and benefit for others. This man named Svasti now stands before me; therefore I shall certainly attain unsurpassed perfect enlightenment.”

Having thought thus, the Bodhisattva spoke to the grass-cutter in gentle and kindly words, like the wondrous speech uttered by the bodhisattvas of the past. It was truthful speech, free from falsehood; straightforward speech delivered in a clear, soft, gentle, and joyful voice, causing those who heard it readily to comply. It was a voice not harsh to the ear, a fluent voice, an instructive voice, a guiding voice, a voice without stammering or inarticulate groaning, a voice without coarseness or discord, a tender, refined, and sweet voice.

It was distinct and clear even from afar, and whoever heard it became joyful in body, speech, and mind. Those who heard it were freed from sensual defilement, delusion, anger, contention, and wrath. It sounded like the call of the kalavinka bird and the jivajivaka bird; like rolling thunder, like chanting accompanied by music, with melodious rises and falls.

It was an unobstructed voice, not a nasal voice; a pure voice, an upright voice, a voice of truth; like the voice of Brahma, like the sound of the ocean tide, like the crash of a falling mountain, resounding mightily; like the praises of heavenly kings and the chanting of asuras. It was a voice that eradicated the menace of Mara’s power and conquered all non-Buddhist paths; like the roar of a lion, the blowing wind, a lordly elephant, or rolling clouds.

It spread throughout the ten directions to all Buddhas. It was a voice that taught beings, neither rapid nor slow, never halted, deficient, or impure. It accorded with every listener, harmonized with every other voice, and was a voice of liberation, unfettered and unattached.

It accorded with all meanings and was spoken at the proper time, never untimely. It skillfully expounded eighty trillion Dharma gates. It could not be extinguished or obstructed.

It possessed every kind of voice, fulfilled all aspirations, engendered every happiness, revealed every liberation, and opened every path. Spoken within an assembly, it did not pass beyond that assembly, but caused the whole assembly to rejoice. The voice he uttered accorded with the Dharma voice of the Buddhas.

With such a voice, the Bodhisattva said to the grass-cutter:

“Good sir, can you give me some grass?”

The transformed man replied:

“Yes.”

Shakra then cut clean and beautiful grass and offered it to the Bodhisattva. The moment the Bodhisattva extended his hand and received the bundle of grass, the earth shook in six ways. Holding the bundle of grass, the Bodhisattva proceeded toward the foot of the Bodhi tree.

As the Bodhisattva walked carrying the bundle of grass, five hundred blue sparrows suddenly appeared along the road, flying in from the ten directions. They circled the Bodhisattva three times and then followed behind him. Five hundred kokila birds came from the four directions and circled him in the same manner as the former flock.

Five hundred peacocks also came, and everything occurred generally as described above. There were also five hundred white geese, five hundred ruddy geese, five hundred white gulls, five hundred kalavinka birds, five hundred jivajivaka birds, five hundred white elephants with six tusks, and five hundred white horses whose heads were black like crows and whose long manes and tails were red as though coated with vermilion.

There were also five hundred lordly bulls, each with horns curving around its neck like dark clouds.

At that time there also appeared five hundred boys and five hundred girls, each adorned with precious necklaces. There were five hundred heavenly sons, five hundred heavenly maidens, and five hundred precious vessels filled with beautiful, fragrant flowers and various kinds of scented water. With no one holding them, they naturally flew through the sky toward the Bodhisattva.

Auspicious signs also appeared throughout the world. They came with clouds arising from the four directions, circled the Bodhisattva clockwise three times, and then followed behind him.

Furthermore, all the great and small trees that the Bodhisattva passed inclined toward him and bent down close to the ground.

From the four directions arose cool and gentle breezes that dispersed every cloud, mist, smoke, and particle of dust, leaving the sky entirely clear.

Furthermore, while the Bodhisattva proceeded toward the Bodhi tree, innumerable thousands and myriads of devas followed him through the sky. Each was so filled throughout the body with delight and exultation that they could not restrain themselves. They made sounds of celebration—whistling, singing, and chanting—or scattered heavenly garments and jeweled necklaces with their hands, while proclaiming, “Today, in Jambudvipa, a Buddha, a Blessed One, is appearing!”

Innumerable earth-dwelling devas came and stood on every side—left and right, before and behind. They bowed and addressed the Bodhisattva:

“Great Sage, Venerable One, for a very long time you have constantly made this aspiration, and today your wish is about to be fulfilled. All the devas of the world who can perform excellent deeds for you, create auspicious means for you, and assist you in fulfilling your aspiration are now present before you.”

All these devas followed behind the Bodhisattva toward the Bodhi tree. When the Bodhisattva drew near its foot, the earth shook in six ways.

As the Bodhisattva walked, his gait was like that of a lion, a naga king, a lordly bull, a ruddy goose, or a lordly elephant. His gait was fearless, unobstructed, and independent. He vanquished everything, and his hair did not stand on end. No one could overcome him, for in the past he had skillfully cultivated meditative concentration. He walked in uprightness, supreme excellence, and perfect wonder. He walked to subdue hostile karma and sever every disadvantage. He walked wishing to attain the supreme treasure of the Dharma, to receive supreme bliss, and to realize the realm of quiescence.

As the Bodhisattva walked, all beings dwelling upon the earth—earth-dwelling devas, asuras, nagas, gandharvas, humans, birds, beasts, and others—heard the sound of the earth shaking and were greatly astonished. They looked everywhere, wondering what strange phenomenon had caused the earth to sink, rise, and tremble in this way.

At that time there was in this land a naga king named Kala, which in the Sui translation means “Black.” This naga had lived through many long kalpas and had witnessed the appearance of many Buddhas in the past. Because days and nights in the naga realm are extremely long, the naga king had slept for only a short while when he felt the great earth shaking and heard its rumbling. Startled awake, he hurriedly sat up, hastily left his palace, and rushed outside.

Looking in the four directions, Naga King Kala saw, not far from his dwelling, a Bodhisattva walking slowly. When he saw the Bodhisattva, he perceived an auspicious sign identical to that seen when the great bodhisattvas of the past resolved to approach the foot of the Bodhi tree. Seeing this, he had no further doubt.

Knowing with certainty that this Great Being, the Bodhisattva, was about to attain unsurpassed perfect enlightenment, the naga king became joyful, joined his palms single-mindedly, and praised him in verse:

The Venerable One approached Svasti,
Asked for a bundle of grass, and holds it in his hand.
Facing directly toward the Bodhi tree,
Today he will surely attain perfect enlightenment.

Cool winds arise together from the four directions,
Resounding like the bellowing of a lordly bull,
While all the birds follow, beating their wings,
Before and behind, to left and right, on every side.

Auspicious beasts and wondrous birds gather together,
In hundreds of thousands and myriads, before and behind.
Together they circle clockwise;
The Venerable One will now surely realize the Way.

Animals of every kind, horses and elephants,
Banners, pennants, and precious canopies all appear.
They hasten and vie with one another to approach you,
Knowing surely that you will become the Buddha, the Blessed One.

Moreover, the devas of the Pure Abodes
Adorn their bodies with pure ornaments,
Bow their heads, and worship at the Bodhisattva’s feet,
Knowing surely that the Venerable One will attain Buddhahood.

Today the outflowing mind of the Venerable One,
And all the afflictions that have oppressed you—
Those fetters will now be entirely destroyed;
The Bodhisattva will surely attain the unsurpassed Way.

Today the Venerable One acts wholly in accord with Dharma
And will teach the supreme Dharma, unequaled by any.
No deva or human can compare with you;
Therefore my mind harbors no doubt.

When the Black Naga King had praised the Bodhisattva in these verses, his heart overflowed with immense joy and delight. Standing before the Bodhisattva, he joined his palms and bowed. The Bodhisattva said to him:

“Excellent, Naga King! It is so, it is so. Just as you have said, I shall certainly attain unsurpassed perfect enlightenment.”

He then spoke in verse:

Excellent, Naga King! Just as you have said,
You cause me to increase my vigor still further.
Today I shall surely attain the unsurpassed Way,
Unequaled throughout the realms of devas and humans.

You see the many extraordinary, magnificent signs
And the auspicious things that have come to assist me.
From this ocean of afflictions
I shall surely reach the shore of awakening, without doubt.

At that time the queen of the Black Naga King, named Golden Light, came with innumerable naga maidens attending her on every side. Each naga maiden carried every kind of exquisite fragrant flower, scented powder, aromatic oil, multicolored garments, precious banners, canopies, pennants, and jeweled necklaces. Following behind the Bodhisattva, they played heavenly music. From within that music came many songs and chants praising the Bodhisattva. The words of praise were as follows:

The Blessed One transcends all, his body unmoving;
His mind is fearless and ever composed.
Joyful and delighted, freed from craving,
He has abandoned anger and delusion and is without greed.
He saves the suffering world and serves as its physician;
Therefore I bow my head before him.

The minds of beings are pierced by the arrows of affliction,
And there is no one to help draw them out.
The Blessed One now appears as a physician,
Healing the sickness of affliction and saving beings.
You protect the helpless
And, as guiding teacher, lead those who have lost their way.

The darkness of ignorance covers the three realms;
The Blessed One’s torch of wisdom shines everywhere.
Now I see the devas holding wondrous flowers,
Whose rich fragrance fills the sky,
And scattering heavenly garments and jeweled necklaces.
The scene we behold has foretold the event;
Upon examination, it cannot be false:
The Venerable One will become a Buddha—what great joy!

Bodhisattva, quickly approach the Bodhi tree;
There subdue the four armies of Mara.
Tear apart the curtain of afflictions and wrong views;
Quickly realize nirvana, the unsurpassed Way.
As the wise ones of the past
All came here and attained perfect enlightenment,
So the Venerable One has come to this place today
And will surely become a Buddha, without any doubt.

In past lives, while cultivating the causes,
The Blessed One practiced the Way for billions of kalpas,
Diligently enduring hardship without ever pausing,
Aspiring to perfect enlightenment and the realization of suchness.
Now the time has come; do not halt your steps.
Quickly sit beneath the Bodhi tree.
With an upright mind, take refuge beneath this tree;
You will certainly realize bodhi, beyond all doubt.

After hearing the verses spoken by the naga king, the Bodhisattva slowly continued toward the Bodhi tree. During that interval he thought, “Mara Papiyan is lord of the Realm of Desire and rules it freely. I must inform him. If I were to attain unsurpassed perfect enlightenment without informing them, it could not be said that I had attained great awakening. Why is this? Because I wish to subdue and assist Papiyan, and also to subdue and assist all the devas of the Realm of Desire. Within Mara’s palace are immeasurable and boundless hosts of maras and their heavenly retinues who planted many roots of goodness in the past. If today they hear my lion’s roar or see me attain unsurpassed perfect enlightenment, they will turn toward me and arouse the aspiration for unsurpassed bodhi.”

As the Bodhisattva reflected in this way, the white tuft between his eyebrows emitted a ray of light named “Subduing and Crushing the Armies of Mara.” This light shone directly into the palace of the heavenly Mara, eclipsing all the karmically produced light within that palace. It became a brilliant radiance illuminating the entire trichiliocosm.

When the Bodhisattva emitted this light, Mara Papiyan heard verses issuing from within it:

Within the world there is a Great Being
Whose cultivation through many kalpas is now complete:
Prince Siddhartha, son of Shuddhodana,
Who renounced the royal throne and went forth from home.

He is drawing near the further shore of awakening
And wishes to ferry beings to the shore of enlightenment.
The Bodhisattva will awaken completely
And now wishes to lead others to awakening as well.

He will utterly destroy the three evil destinies,
And the realms of humans and devas will flourish.
He will teach meditation and the five superknowledges
And lead beings into the palace of ambrosia.

While asleep, Mara King Papiyan heard these verses resounding from within the light. He became greatly afraid and dreamed of thirty-two inauspicious signs.

What were these thirty-two inauspicious signs?

1. He dreamed that all his palaces in the heavenly realms were dark and devoid of light.

2. He dreamed that his palaces were filled with gravel, filth, and excrement.

3. He dreamed that his own body was terrified and uneasy and that his mind was bewildered.

4. He dreamed that he ran in every direction.

5. He dreamed that the heavenly crown upon his head suddenly fell to the ground and that, having lost all his footwear, he went barefoot.

6. He dreamed that his throat, lips, and gums were parched and that his body alternated between fever and chills.

7. He dreamed that all the branches, leaves, flowers, fruits, and trees in his gardens withered.

8. He dreamed that all the flowers in the streams, canals, lakes, and ponds withered.

9. He dreamed that all the birds in the gardens—parrots, mynas, peacocks, mandarin ducks, ruddy geese, cormorants, kokilas, jivajivakas, and others—lost all the feathers from their heads, bodies, and wings.

10. He dreamed that all the musical instruments in the inner palace—horns, drums, zithers, lutes, harps, mouth organs, pipes, and every instrument producing the five tones—had broken strings, were shattered, and lay scattered across the ground.

11. He dreamed that all his formerly beloved attendants now kept far away from him and withdrew to one side in sorrow and anguish, while he alone lay upon the ground.

12. He dreamed that the lovely and beautiful celestial maidens lay naked and contorted upon the ground, tearing the hair from their heads with both hands.

13. He dreamed that the wise and eloquent among Mara’s armies all proceeded to the Bodhi tree and bowed at the Bodhisattva’s feet.

14. He dreamed that his four beloved daughters raised both hands and cried aloud, “Father! Father!”

15. He dreamed that the garments upon his body were foul and filthy.

16. He dreamed that dust and grime covered and defiled his whole body.

17. He dreamed that his body naturally became weak and emaciated and lost its fresh radiance.

18. He dreamed that his palaces, towers, city walls, gateways, and courtyards were damaged and collapsing.

19. He dreamed that his great generals—the yakshas, rakshasas, kumbhandas, and naga kings—either let both arms hang limp or struck themselves on the head or chest, suffering extreme anguish.

20. He dreamed that all the lords of the heavens in the Realm of Desire—the Four Heavenly Kings guarding the four directions, Shakra, and the lords of the Yama, Tushita, Heaven of Delight in Transformations, and Heaven of Mastery over Others’ Transformations—all wept until tears covered their faces, then ran together to stand before the Bodhisattva and gaze reverently upon him.

21. He dreamed that all the knives, staffs, bows, arrows, and other weapons on the battlefield were ruined, and that his attendants and retinues abandoned Mara King and scattered in every direction.

22. He dreamed that all his auspicious wine vessels were shattered.

23. He dreamed that the heavenly seer Nadara proclaimed, “Inauspicious!”

24. He dreamed that a deity named Joy stood across the doorway and made this declaration: “There is truly no joy!”

25. He dreamed that clouds, mist, smoke, and dust filled the sky.

26. He dreamed that the great minister of merit who guarded Mara’s palace wailed aloud.

27. He dreamed that the domains belonging to him no longer belonged to him.

28. He dreamed that all his friends had become enemies.

29. He dreamed that all Mara’s palaces were either dark or consumed entirely by fire.

30. He dreamed that all Mara’s palaces shook and were insecure.

31. He dreamed that all the trees in every forest were felled by others or lay flattened upon the ground.

32. He dreamed that whenever he tried to think, judge a dispute, or devise some strategy, he calculated throughout the day without producing a single word, and his mind only became confused.

Having seen these thirty-two inauspicious signs, King Papiyan of the Realm of Desire awoke with a start, his whole body trembling. His mind was uneasy, agitated, and afraid. He immediately summoned all his retinues: Mara’s ministers, the guards of the inner palace, the great generals, and even the gatekeepers of the city, and assembled them together. Mara King related the omens in his dream:

“My ministers, last night in a dream I saw strange and extraordinary things, just as described above. Having seen such inauspicious omens, I am exceedingly frightened and uneasy in body and mind. I suddenly awoke and began to suspect that before long I will lose this domain. I fear that someone whose merit surpasses mine will be born in this realm and replace me.”

Mara King then spoke in verse:

Last night a radiance suddenly appeared,
And from within it these verses resounded:

He will awaken himself, awaken others, and perfect awakening.
If you possess strength, go and fight him.
He who planted roots of goodness for billions of kalpas
Is about to realize bodhi, the fruit of perfect enlightenment,
And shatter your realm, leaving it empty.

If you lack the strength to defeat him,
He will become a Buddha, his Dharma body abiding forever,
And will surely destroy the palaces of you maras.”

If you obey what I have taught,
Assemble for me the four mighty divisions of the army.
Though there are many pratyekabuddhas in the world,
Through him many people will attain nirvana.

I shall be left alone, while he becomes Dharma King,
And the seed of awakening will never be destroyed.

At that time Merchant Chief, the son of Mara King Papiyan, addressed his father in verse:

Father, why has your complexion faded?
Why has your body lost its radiance and your mind become afraid?
You appear exceedingly frightened;
Have you heard or seen something most extraordinary?

Father, please explain it clearly to me,
So that we may discuss what you have seen and heard.

Mara King Papiyan replied to Merchant Chief in verse:

My son, you must listen very carefully.
Last night I dreamed of exceedingly strange things.
If I fully relate everything in the dream,
The whole assembly will be terrified to death upon hearing it.

Merchant Chief, son of Mara King Papiyan, answered in verse:

Though the assembly be afraid, it should not dare retreat;
To enter battle and be defeated would bring true suffering.
If your dream contained the events described above,
It would be better not to fight and thereby avoid disaster.

Mara Papiyan replied to Merchant Chief in verse:

Merchant Chief again answered his father in verse:

Your mind is arrogant and makes no careful assessment;
Proudly scorning others, you do not inquire clearly.
When wise ministers remonstrate together,
If you refuse to listen, peace will be difficult to obtain.

As the Bodhisattva drew near the Bodhi tree, there was an amra tree along the road. Mistaking it for the Bodhi tree, he went beneath it and prepared to sit down. At that time, because of the Bodhisattva’s majestic virtue, his body was so heavy that the earth at that place could not support him and was about to sink deeply.

The Bodhisattva thought, “There are two kinds of people in the world whose seats cause the ground beneath them to sink. What are these two? The first are those who have exhausted all roots of goodness. The second are those who possess abundant merit and immeasurably deep and vast roots of goodness. I am not one who has exhausted all roots of goodness. Could it be that this is not the Bodhi tree?”

At that time the devas of the Pure Abodes in the Form Realm had adorned the Bodhi tree for the Bodhisattva, decorating it with exquisite silk banners and canopies. Moreover, all the trunks and branches of the other trees in that region inclined toward the Bodhi tree. From this the Bodhisattva knew that it was indeed the true Bodhi tree. He therefore left the amra tree, turned around, and slowly proceeded toward the Bodhi tree.

As the Bodhisattva approached the Bodhi tree, a yaksha named Fragrant Beast, who stood beneath the canopy of a tree not far from the Bodhi tree and guarded it, saw him drawing near. He immediately reported the news to a companion named Red-Eyed, saying to the Yaksha Red-Eyed:

“Good sir, come here. I now have something to tell you. You should know that you must quickly go on my behalf to Mara King, lord of the devas of the Realm of Desire, and report this to him: ‘In ages past, the Buddhas Krakucchanda, Kanakamuni, and Kashyapa, those Great Holy Seers, all came to this place and attained great perfect enlightenment.

Now there is again a diligent person whose merit is complete, whose practices of bodhi are fulfilled, and who possesses the thirty-two excellent marks. He is entering the realm ruled by Mara King. He is Siddhartha, son of King Shuddhodana of the Shakya clan.

He has abandoned the practice of austerities and attained right mindfulness. He has now come to this most excellent place and wishes to remain here. May the Great King know that the time has come.’”

When Red-Eyed heard the words of the Yaksha Fragrant Beast, he hurried to Mara Papiyan and fully reported everything that had been said.

Upon hearing the Yaksha Red-Eyed’s words, Mara King Papiyan immediately summoned all the devas of the Heaven of Mastery over Others’ Transformations, the Heaven of Delight in Transformations, the Tushita Heaven, the Trayastrimsha Heaven, and the Heaven of the Four Heavenly Kings, together with the earth-dwelling devas, nagas, yakshas, gandharvas, asuras, kimnaras, mahoragas, kumbhandas, rakshasas, pishachas, and others. Papiyan addressed the entire assembly:

“Now that all my ministers have assembled, listen to what I say. A man of the Shakya clan is about to attain the fruit of bodhi. Let us go there together and break his courageous resolve. Do not let him attain the fruit.”

At that time Merchant Chief, the eldest son of Mara King, addressed his father Papiyan:

“My heart is not pleased to see Father undertaking such a deed. Why does Father now wish to create enmity with the Great Being, the Bodhisattva Siddhartha? I fear that later Father will repent when it is too late!”

When Papiyan heard this, he rebuked Merchant Chief:

“Enough, foolish child! Your mind is dark and shallow. You have never witnessed my miraculous transformations or my sovereign power.”

Merchant Chief addressed his father:

“Great King, please understand that I am not your foolish son, nor am I ignorant of your miraculous and majestic power. I merely fear that today Father does not yet know the miraculous powers of the Bodhisattva Siddhartha and has not seen his majestic virtue. The matter is perfectly clear. I hope that when Father reaches that place, you will know and witness his miraculous powers for yourself.”

Mara King Papiyan did not heed the remonstrance of his son Merchant Chief. He hastily prepared his mighty elite army and commanded all to assemble, wearing armor and bearing weapons. Like an immensely powerful and valiant commander, he led many kinds of terrifying troops. Anyone who saw this army felt the hair on his body stand on end. Never before had the world seen or heard of such immeasurable hundreds of thousands of millions and billions of heavenly troops of Mara.

Some displayed hundreds of thousands of demonic faces upon a single body, and upon each face appeared many serpentine bodies. Their hands and feet were twisted, and their forms terrifying. All held vajra weapons—bows, arrows, spears, lances, maces, staffs, axes, knives, chisels, swords, and more. Some had bodies, heads, faces, hands, and feet displaying strange and monstrous forms. Some wore blazing rings of fire around their necks. Some emitted red flames from their bellies. Some uttered coarse and violent cries. Some held bayonets, while others brandished pounding maces. Their weapons were of countless such kinds.

Some had two ferocious eyes, their pupils glaring upward and downward, crooked mouths, many protruding teeth, and broad tongues displaying various forms—some hanging far down, others curled like round stones. Some had eyes like shooting stars or like black serpents spitting venom. Some had snakes coiled thickly around their necks or held pythons in their hands and ate them, like garuda birds seizing and devouring nagas from the sea.

Some held and ate human blood, flesh, heads, bones, eyes, noses, hands, and feet. Some held and ate human entrails, the five internal organs, bowels, and filth. Some had blue eyes and roared fearsomely like lion kings.

Some had sunken eyes, others protruding eyes, and whether they opened or closed them, light streamed forth. Some sat upon great mountains of fire and came flying through the sky. Some supported blazing masses of fire upon their hands and heads.

Some stood upon the ground, tore up trees together with their roots using both hands, carried them upon their shoulders, and came to that place.

Some had ears like black goats, winnowing baskets, conch shells, elephant ears, pig ears, or drooping flowers. Some had bellies like people suffering from dropsy, legs like reed stalks, and emaciated bodies. Some had broad, flattened nostrils.

Some had bellies like jars, feet like overturned bowls, skin as though dried in the sun, shriveled flesh, and desiccated veins. Some had all their hands and feet tightly bound and were suspended aloft. Some held their own heads in their hands.

Some had severed throats from which blood spurted, while the others gathered around to eat and drink it; after drinking, they vomited, spewed white saliva, drank boiling copper, or swallowed red-hot iron pellets. Some had lost their hands and feet and walked upon their knees. Some were nothing but skeletons without skin or flesh.

Others had the forms of leopards, donkeys, elephants, horses, camels, cattle, black goats, rhinoceroses, buffaloes, foxes, rabbits, yaks, ju-xu beasts, whales, makara fish, ni birds, lions, tigers, wolves, bears, birds and beasts, apes, monkeys, jackals, panthers, wild dogs, foxes, or domestic dogs. All these divisions of troops, with their diverse forms, were exceedingly terrifying and dreadful. They stood in orderly ranks, fully prepared, awaiting their orders to act.