普曜經

Chapter 12: GOING FORTH

At that time, the bodhisattva looked throughout at all his relatives and saw that the courtesans resembled articulated wooden figures, hollow and empty, as insubstantial as the pith of a plantain tree, without any true reality. Some rested their heads upon drums; others awkwardly embraced their lutes. With heads pillowed upon their arms and ankles crossed over one another, they lay sprawled across the floor, tears, mucus, and saliva flowing from them. Musical instruments—lutes, zithers, flutes, and pipes—were scattered everywhere in disorder. Even the birds kept as sentinels were fast asleep.

The bodhisattva contemplated everyone and then turned to look at his wife. He saw that her body was filled with hair, fingernails, toenails, marrow, brain, bones, teeth, skull, skin, flesh, sinews, vessels, blood, pus, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, stomach, feces, urine, tears, and saliva. Outwardly, it was enclosed by a layer of skin, but within it was a repository for so many foul and impure substances.

There was not the slightest thing in it that was rare or precious. Though it was forcibly anointed with fragrances and adorned and embellished with flowers, this was no different from something temporarily borrowed that must be returned, and it would not last long. Even in a lifespan of one hundred years, half is lost in sleep and rest; moreover, one is beset by so many kinds of sorrow and anxiety.

True happiness is exceedingly scarce!

Indulgence ruins virtue and causes people to become ignorant. It is not praised by the Buddhas, pratyekabuddhas, or true sages. Thus, lust leads to old age, anger leads to illness, and ignorance leads to death. Only by completely eliminating these three can one attain the path.

All possessions are like dreams and illusions. In the three realms there is nowhere to find refuge; only the path can be relied upon. He then recited this verse:

Seeing them, his compassion deepened;

He sighed and aroused great compassion.

The evil world is cruel and painful;

Why delight in sensual desire?

He pities those darkened by ignorance,

Who call the suffering of desire happiness.

Renounce craving and delight in wisdom;

Without renunciation, there can be no peace.

At that time, observing the scene within the inner palace, the bodhisattva aroused vast compassion. Seeing them thus, he shed tears, and his heart was filled with pity for them. For sentient beings, the delusion of fools entails thirty-two harms:

-The deluded fool, harmed by it, is born amid the eight difficulties.

-His understanding is defiled, like a beautiful vessel filled with poison, which a fool, failing to understand, mistakes for ambrosia.

-The deluded fool is as though swept away in a raging torrent.

-The fool delights in it as though drinking poison.

-The fool dwelling in it is like a dog gnawing a bone.

-The fool falling into it is like one entering dense smoke.

-The fool craving evil is like ink smeared upon a robe.

-The fool caught in this yoke is like a bird trapped in a net.

-The fool dragged away by desire is like an animal being dragged by a butcher.

-The fool, though disaster is close at hand, cannot see it coming.

-The fool immersed in it is like an old buffalo sinking into a muddy bog.

-The fool falling into it is like a leaking ship sinking in the great ocean.

-The fool plunging into it is like a blind person cast into a deep cavern.

-The fool knows no limit, like a bottomless abyss.

-The fool is consumed by it as heaven and earth are consumed by the conflagration at the end of an eon.

-The deluded fool is like a wheel turning endlessly, with neither beginning nor end.

-The fool winding his way after it is like a blind person entering the mountains.

-The fool who runs wildly after it is like a dog tethered by the neck, unable to break free.

-The fool is destroyed by it as plants and grasses are burned in winter.

-The fool diminishes day by day through it, like the moon after the full-moon day.

-The fool who seeks to subdue it is like young dragons encountering a garuda.

-The fool encountering it is like a makara fish swallowing a great ship whole.

-The fool distressed by it is like a merchant’s shop encountering bandits.

-The fool terrified by it is like a great tree being felled.

-The fool troubled by it is like one encountering a venomous snake.

-The fool who delights in it is like one who smears honey on a knife blade and gives it to a child to lick.

-The fool infatuated with it is like fire burning dry wood.

-The fool encountering it is like a child playing with a sharp object.

-The fool controlled by it is like an elephant controlled by a goad.

-The fool loses all roots of virtue, like a gambler who loses his wealth, while his merit and blessings also vanish.

-The fool is cast away like a dissolute merchant who falls into the abode of lustful demons.

These are the thirty-two things he discerned within the inner palace. Seeing the palace women, he aroused the perception of impurity and reproached his own body, which sits amid calamities and harms. One should not conceive attachment to this body. One should enter a secluded and tranquil place, the mind clinging to nothing. He then recited this verse:

Examining from head to foot,

One sees not the slightest purity.

One should not crave this body;

It is a place where offenses arise.

Therefore, one must distance oneself from the body,

With its filthy flowing mucus and saliva.

For this reason, do not cherish it;

Practice purity like the lotus flower.

Abandon its countless impurities,

And arouse impartial meditative concentration.

Knowing that within every pore

There are worms, nothing is lovable.

This body resembles an elephant,

Composed of bones, marrow, flesh, and blood,

Wrapped in sinews, vessels, and skin,

With body hair, head hair, nails, and teeth.

There are eighty thousand kinds of worms

That vie to gnaw it day and night.

If one possesses wisdom,

One will never give thought to the body.

The Buddha told the bhiksus:

-The bodhisattva examined his body and mind and reflected upon the matters described above. The devas of the desire realm, dwelling in space, all clearly knew the bodhisattva’s thoughts.

From afar, the deva prince Dharma Conduct addressed the bodhisattva:

“Great Sage, I beseech you, the time has come. Why do you still delay?”

The bodhisattva then contemplated the inner palace and saw that the mind, thoughts, and faculties were all impermanent. He knew that the body would not endure for long, just as flowing water passes away and does not return. The deeds of worldly people are calculations made for the sake of their selves. Wherever there is a self, there is deep and tenacious attachment. One whose practice of the path has reached its culmination is foremost among people. By correctly contemplating the various realms, one should delight in the peace and happiness of the noble ones; but one who clings to the self regards the self as exalted. Only when the mind abides nowhere should one practice the path.

The deva prince Dharma Conduct again addressed him:

-One does not attain Buddhahood by means of this practice. At present, what must be cultivated in practicing the path is exceedingly difficult: one must regard one’s own body as being like a mountain cavern. This alone is the ultimate consummation of a great bodhisattva who is bound to only one more birth.

At that time, the bodhisattva thoroughly comprehended all matters. His mind was steadfast, his reflections lucid, and his heart joyful. His purpose was to serve and assist all people in leaving behind the dust and defilements, not to receive reverence; he merely followed the path.

Thought after thought, he was peaceful and at ease, serene like clear water. He then rose from his seat, joyful at heart, and looked throughout at all those before him. Drawing aside the adorned jeweled curtain, he ascended the Dharma hall, joined his palms, invoked the names of the Buddhas of the ten directions, and bowed to them from afar.

He saw in the sky hundreds of thousands of devas arriving and gathering around him, scattering flowers, burning incense, and offering various fragrant powders. Adorned with garments and silken canopies, they held banners, pennants, jeweled parasols, and other implements of offering in their hands, and bowed their heads in homage to the bodhisattva. He saw the Four Heavenly Kings, spirits, raksasas, gandharvas, and others.

The assemblies of naga kings all donned armor, cast away everything inauspicious, purified themselves of all evil conduct, let their jeweled necklaces hang down, and bowed their heads before the bodhisattva. The deva princes from the palaces of the sun, moon, and others stood on both sides, holding fragrant flowers, silken canopies, banners, pennants, and jeweled parasols.

By then it was nearly midnight. The bodhisattva said to Chandaka:

“Rise quickly and prepare the saddle and bridle for the white horse. Today is an auspicious day; it is time to depart.”

Hearing this, Chandaka was deeply grieved, and tears streamed from his eyes:

“Your conduct is impartial, wise, and pure, like that of a lion. Now that you are about to set forth, I beg you to instruct me.”

His handsome countenance was like the full moon of mid-autumn. His expression was gentle and joyful, without the slightest furrow; his understanding was pure like a lotus blossom. His voice was harmonious and clear like a luminous pearl. The precious ornaments upon his body shone brilliantly. His mind was like empty space. Like the king of deer, and like the king of geese flying alone, he went forth without the least fear of danger. Everyone followed him, for he now wished to renounce the household life.

The bodhisattva then said again to Chandaka:

“Choose the white horse that has borne me through many lives and will carry me to the supreme fruition. Wife and children, affection and attachment, treasures, enterprises, wealth, and honor—all these are merely a prison. From long ago I have kept far away from them and taken no delight in them.

I have wished only to observe the precepts, practice patience, cultivate the power of diligence, meditation, and wisdom—these are what my mind has always cherished. Throughout innumerable hundreds of thousands of kotis of kalpas, I have practiced with the aspiration and longing to attain the Way, sever the root of birth and death, and, with luminous wisdom, guide all sentient beings. From this moment onward, I shall no longer delight in wealth, honor, rank, or emoluments, but shall direct my resolve solely toward the Great Way.

“When I was newly born, Brahma and Sakra themselves descended and bowed in homage. At that very moment I had already resolved upon this. When the king asked what it meant, Asita replied: ‘The prince now possesses a single mark endowed with a hundred blessings; his majestic spiritual radiance is beyond compare. If he remains in the world, he will become a wheel-turning sage-king and rule the four continents beneath heaven. If he takes no delight in worldly life, renounces his kingdom, leaves home, and becomes a sramana, he will attain Buddhahood, forever put an end to birth, aging, sickness, and death, and teach and transform beings through the true Dharma without ever becoming negligent!’”

Chandaka said:

“I vow to act according to your instruction.”

“Have you ever heard about the pleasures of the five desires?”

He replied:

“No. According to the intention of the Heavenly Honored One, one must cultivate immeasurable practices. But I live in ignorance and understand nothing. I have merely grown my hair and beard, bringing suffering and affliction upon myself for the sake of this body, increasing my accumulated transgressions, and enduring much pain.”

The bodhisattva said:

“Devas and people of the world, all bearing incense and flowers, have appeared before my eyes. They have gathered together and manifested their spiritual powers in order to attend upon me.”

Chandaka said:

“Now the garden is filled with blossoms and fruit, and birds vie with one another in songs that resound everywhere. In the bathing pools are lotuses, blue water lilies, and pure blossoms. There are broad, level roads, and rows of precious trees neatly trimmed and beautifully arranged.

Where eight roads meet, many kinds of jeweled canopies have been set up. To stroll there in summer is exceedingly delightful. All manner of extraordinary songs and music are performed for everyone’s enjoyment.

All the people faithfully observe the precepts and speak words of utmost sincerity. Since the prince’s birth, they have always followed your wishes and never disobeyed your instructions. You are still young, with a radiant complexion and glossy black hair, and everyone delights in you.

I humbly beg you to be content with this. With such a life, why would you abandon it and depart?”

The bodhisattva again said to Chandaka:

“Enough, Chandaka! Say no more! Such sensual pleasures are impermanent and cannot be retained for long.

Separation is like the flowing waters of a river: once gone, they never return and can never be held forever. These are delusive karma, like holding out an empty fist to deceive a child. They are frail and unstable, like a wall of mud upon which one cannot rely.

They are like a flash of lightning in the sky, vanishing in an instant. Moreover, this realm is unreal. The ignorant regard it as secure, but I see it as deceptive as a bubble that bursts as soon as it appears.

It is rooted in delusion, like foam floating upon water, like an illusion or a dream. The five sensual pleasures can never bring satisfaction. They are like the ocean swallowing every river, or a thirsty person drinking salt water: they only increase suffering and affliction.

Only the wise can understand the impermanence of desire; the foolish cannot comprehend it, just as a blind person cast into a dark cavern cannot see. Chandaka, you should know that the mire of the five desires is impure. Hungry ghosts and animals, because they do not practice goodness, lose their pure virtue, enlarge Mara’s domain, form resentments, engage in conflict, suffer sorrow and pain, and associate with demons of lust.

The awakened abandon it, the intelligent keep far from it, and the wise destroy it. Those without wisdom pursue it as though drinking poison. It is rejected by all Buddhas, while the wise train in accordance with the sacred teaching.”

He then recited this verse:

Abandon desire like a poisonous sore,

As one casts away filthy excrement.

Seeing the arising of desires,

Cast them off and ever dwell in peace.

Chapter 13: INSTRUCTING CHANDAKA TO SADDLE THE HORSE

Chandaka then said to the bodhisattva:

“Although you understand all this clearly and no longer crave worldly wealth and honor, never giving thought to precious ornaments, transcending all things in sovereign freedom without looking back, while your renowned virtue resounds everywhere—there are also flutes, monochords, innumerable kinds of pipes, many sorts of drums, and every variety of music, all producing harmonious sounds. You delight in relieving those in peril; the music is like the call of the luan bird and issues forth like a mani jewel.

Sumana flowers, blue lotuses, and tư di flowers spread their sweet fragrance everywhere. Many renowned incenses, powdered incense, and blended incense are burned, and there is great delight in foods and beverages of the finest flavors. You are fully supplied with a hundred delicacies of clarified butter, honey, crystallized sugar, and more.

Why do you wish to renounce the enjoyment of the five sensual pleasures? These are what your humble servant delights in, just as Sakra in his celestial station always wishes to abide securely in heaven.”

The bodhisattva said:

“Throughout innumerable kalpas, I have repeatedly cast these things aside. The roots of defiled craving are the dharmas of form, sound, scent, taste, and touch. I have continually journeyed through the heavens and the human world, growing weary of wealth, honor, and pleasure.

When I was a wheel-turning king, I had a thousand sons and the seven treasures, and I traveled throughout all four continents beneath heaven; yet wealth, rank, glory, and splendor are impermanent, like a dream. Within the inner palace, amid the palace women, there was nothing alluring. Even the higher celestial realms and the Tusita Palace did not accord with my aspiration, so I relinquished them and came here.

How then could I become attached to the base sensual pleasures of this realm? To dwell here is to remain amid the tribulations of birth and death, suffering, and impurity. Life is impermanent and beset by the many cruel and poisonous afflictions and terrors of birth, aging, sickness, and death.

Throughout many lives I have accumulated merit and constantly admonished myself, constructing the vessel of Dharma through generosity, moral discipline, patience, diligence, one-pointed concentration, and wisdom. With a mind like vajra, I have completed a great vessel to cross beyond the calamities of the four afflictions—birth, aging, sickness, and death. I reflect upon sentient beings who are deluded and immersed in craving and desire.

I wish to lead them all to everlasting peace and happiness, to keep them from intimacy with craving so that they will not be harmed, to subdue all outflows, and to rescue all those of wrong views and heterodox teachings so that they may all be completely liberated. I shall save the lowly and the wicked, enabling them to reach the other shore, where there is no more birth, aging, sickness, or death.”

Chandaka then became still more sorrowful and said to the bodhisattva:

“For this reason, you should remain here until the question of whether to depart or stay has been fully decided.”

The bodhisattva said:

“Hear my resolve: Because I have compassion for sentient beings and wish to liberate them all, my mind abides steadfastly, like Mount Sumeru, and cannot be overturned.”

Chandaka again asked:

“What is a true man?”

The bodhisattva replied:

“One who is as firm as vajra, whose deeds are pure, and who diligently cultivates in order to attain awakening. Even if someone were to smash my head with a great club, I would never again return to delight in the wealth, honor, and glory of worldly life.”

At that time, the devas dwelling in their celestial palaces heard the bodhisattva’s words and raised their voices together in praise:

“Excellent! Excellent!”

They then scattered the finest and most excellent celestial flowers to celebrate his victory. He would become for all people the most honored helmsman among humankind. His mind would be unattached and fearless, utterly dispelling the darkness of delusion produced by the permeating fumes of worldly afflictions.

No perverse realm would remain; his mind would be entirely secure. Like a sturdy vessel, he would cross over to the other shore.

The Buddha told the bhikshus:

“The deva son Tranquil Mind and the deva son Wondrous Tranquility, together with all the men and women of the city, heard the bodhisattva make this resolution. From the sky, they all rejoiced and praised him, saying, ‘Excellent!’ Then they each returned to their own abode.”

The bodhisattva then saw that everyone in the city was fast asleep. Observing that midnight had arrived, he arose. When the star Phí appeared, he knew that the time had come for him to depart, and he instructed Chandaka to saddle and bridle the horse Kanthaka. The moment the bodhisattva spoke these words, the Four Heavenly Kings heard his command and immediately came to the city of Kapilavastu, where they stood in the courtyard before him and made offerings to the bodhisattva.

Dhritarashtra, together with countless hundreds of thousands of kotis of gandharvas, all wearing crowns, came from the east. Standing in the eastern quarter, they bowed their heads before the bodhisattva and played various kinds of music in the sky.

The Heavenly King Virudhaka, together with countless hundreds of thousands of kotis of kumbhandas, all clad in armor, came from the south. Standing in the southern quarter, they bowed their heads before the bodhisattva and played various kinds of music in the sky.

The Heavenly King Virupaksha, together with countless hundreds of thousands of kotis of nagas, also assembled there. Each bearing various precious necklaces, they came from the west. Standing in the western quarter, they bowed their heads before the bodhisattva.

The Heavenly King Vaishravana, together with countless hundreds of thousands of kotis of yakshas, came from the north. In their hands they held radiant jewels blazing with brilliant light, and their bodies were clad in armor. Standing in the northern quarter, they bowed their heads before the bodhisattva.

Shakra, Lord of the Devas, Brahma, and countless hundreds of thousands of kotis of devas came bearing incense, flowers, assorted fragrances, cưu incense, flower canopies, banners, and streamers. They stood in the sky and bowed their heads before the bodhisattva.

When Chandaka heard the bodhisattva speak, tears streamed down his face, and he addressed the bodhisattva:

“I beseech you, son of the Noble Sage, who clearly knows the proper time and meaning: tonight is not the time to depart.”

The bodhisattva said:

“Tonight is precisely the proper time. Why is this so? For a long time I have constantly vowed to reveal the traces of the path for sentient beings. Now is indeed the appropriate time; I must guide sentient beings to a tranquil and joyful refuge.”

At that moment, he recited these verses:

The Heavenly Kings are in the sky,

As is the Lord of Devas;

Shakra, the devas of Yama and Tushita,

Nirmanarati and Paranirmitavashavartin,

The naga kings Hòa-luân and Da-tư,

The Ocean Naga and Anavatapta—

All have come wishing to make offerings

And behold the Buddha as he renounces the household life.

The devas of the Realm of Form,

Who cultivate tranquility and constantly practice meditation,

Have all come together to make offerings;

Those of the three realms have each arrived.

Enlightened beings from the ten directions have come,

Having cultivated practices throughout many lifetimes;

Wishing to honor this supreme renunciation,

They attend upon him as the occasion requires.

His meritorious achievements are vast and unsurpassed;

Vajra-like, he constantly abides in emptiness.

Clad in the armor of vigorous effort,

His steadfast mind stirs the entire ocean.

The deva sons of the Sun and Moon

Attend upon him on either side.

Seeing the Tranquil One renounce the household life,

They join their palms in reverence.

The deva sons encourage him

To arouse great vigor.

Contemplating the suffering and affliction of all dharmas,

They therefore utter harmonious sounds.

All goodness and joy are wholly perfected;

The long-awaited hour has arrived.

I too have been able to encounter you,

Unhindered, steadfast, and skillfully abiding.

The star Phí has appeared,

And wondrous transformations have occurred.

All the mighty beings standing before you

Wish to follow and attend upon you.

The bodhisattva rose from his seat and immediately stood in midair like a soaring wild goose. All the men and women in the city were fast asleep. Birds of every different kind were also asleep, and not the slightest movement could be seen. The elephants, horses, chariots, and infantry, as well as the Shakya clansmen fully armed and stationed on guard, together with relatives, attendants, and friends, were all fast asleep. At that time, there arose a Brahma voice, its tones harmonious and elegant like the cry of the kalavinka bird. Midnight had arrived, and the bodhisattva again told Chandaka:

“Excellent, Chandaka! Quickly saddle Kanthaka. If you wish to honor and revere me, you must not detain me.”

Chandaka became still more sorrowful and distressed, and his tears fell like rain.

“Now the Honored One among Humans wishes to accomplish his purpose, but the city gates are tightly locked. Who could possibly open them?”

Shakra, Lord of the Devas, knew his thought and immediately opened the gates. Seeing this, Chandaka was filled with joy, yet he was both sorrowful and glad: “Who is helping me? What should I decide? How are we to go?” At that very moment, the Four Heavenly Kings lifted the horse’s hooves and carried it flying beyond the city gates. The combined might of the four divisions of the army could not stop them, and they cried aloud together:

“Great King! The Crown Prince has departed! How could you not know? How greatly Gopi will suffer tomorrow morning! From this day onward, all auspiciousness and happiness will be no more!”

The bodhisattva then recalled his former lives and said to Chandaka, “Excellent, Chandaka, you have saddled the white horse.”

Musical instruments such as harps began to play all at once. Chandaka looked up into the sky and saw innumerable Stainless Devas arriving. Assemblies of bodhisattvas made offerings to him. He saw Shakra, Lord of the Devas, spontaneously open the gates, and saw spirits, asuras, kimnaras, and mahoragas spontaneously open them as well. Hearing the devas speak, Chandaka said to them:

“Seeing the bodhisattva now is profoundly moving. His body resembles that of a lion of pure gold, and his meritorious deeds will be as vast as rivers and oceans. The meditative power of you devas is not sufficient to persuade him to listen and depart; rather, this goodness has arisen from his own original vow to bestow peace and joy upon sentient beings and accomplish the meaning of the path.”

The earth then shook in six ways. His face was like the full moon suspended in the sky; his virtue resounded afar, and his mind was pure. Shakra and the Heavenly King Vaishravana went before him to lead the way, emitting a great, pure light that illuminated all heaven and earth and eradicated every evil path. Sentient beings found peace and security, and all desires of the worldly realm were extinguished. Various flowers rained down, and hundreds of thousands of kotis of musical instruments were played. The devas praised him and went before and behind him, guiding the way. A deva named Supreme Purity stood before the Great Sage, joined his palms and turned toward him, and, raising eyes like lotus petals, said:

—The One who liberates sentient beings is exceedingly majestic. His essential nature, whether in light or darkness, is like empty space. I take no delight in this, but deeply grieve for those attendants in the inner palace who can no longer hear this auspicious voice.

Those immeasurable sounds have now ceased. He no longer beholds celestial beings, gazes upon beautiful things, or smells fragrant scents. He has extinguished sensual desire, abandoned the mountain of worldly defilements, and will never again return to impurity, having attained the ultimate.

There is no palace. Now he is free from thoughts of desire, practices loving-kindness, has left far behind all obscuring transgressions, and will never again return to countless calamities. His spirit is perfect and all virtues are complete; he takes no delight in fragrant scents.

Today he shines in radiant glory; body and mind are equanimous, and he is as beautiful as a celestial sage. His words encompass both root and branch. In the house of the holy king, he enables the weak to become strong and reveals the true name.

Though he has renounced the royal lineage, he has not lost it. Supreme within the Sakya clan, he enjoys great blessings and prosperity. May he attain the highest consummation, leave impurity behind without being stained by worldly dust, and practice loving-kindness and compassion.

He has contemplated the palace, and its wondrous sounds have ceased. He will never again return to the city of Kapilavastu and will never again be heedless. Having exhausted the source of birth and death, he will no longer return to stand, sit, come, go, or travel throughout the land.

He will go only to the foot of the Bodhi tree, attain the path of the deathless, and be free forever from birth, aging, sickness, and death.

At that time, the bodhisattva had gone forth from the household life. For the sake of sentient beings, he practiced many methods, yet abided nowhere. Having attained excellence, he felt no attachment to the palace women.

He was a great field of merit, a ground of virtue, and ever served as the medicine of wisdom. Throughout innumerable hundreds of millions of kalpas, he had accumulated virtuous conduct through generosity, observance of the precepts, extensive study, and learning. The bodhisattva practiced loving-kindness and compassion, upheld the pure precepts, and committed no fault in his deeds.

He gave no thought to sensual desire. Patient and gentle, even if his body were cut apart, he would harbor no resentment. Out of compassion for sentient beings, he was diligent and never indolent.

Throughout innumerable hundreds of millions of kalpas, he accumulated the deeds of the path, making offerings for hundreds of thousands of lifetimes. He constantly cultivated meditative concentration; his mind was tranquil and still, all worldly impurities were cleansed, and he had mastered himself. His wisdom was unobstructed.

Without conceptual thought, his mind was liberated, and he brought liberation hundreds of millions of times. Practicing loving-kindness and compassion, he had crossed to the shore of awakening and maintained pure conduct; he discerned clearly and delighted in bringing aid. He was the true deva among devas and ought to be venerated.

Pure and undefiled, his mind was like a luminous jewel, and he protected those in distress. His divine eye was boundless. Those in peril turned to him for refuge.

He was a physician to the sick, a great Dharma king throughout all lands, and a thousand-eyed deva whose radiance dispelled delusion. With body and mind composed, he manifested awe-inspiring light, relinquished resentment and enmity, and courageously extinguished worldly defilements. Supreme among the assembly, no one could equal him.

Like a lion roaming about, he was utterly fearless; like a dragon that has mastered its mind, he sent rain at the proper time. He guided everyone like the lord of bulls leading the herd, having abandoned enmity and resentment. Like the full moon, he shone brightly everywhere.

Like the newly risen sun and like a great torch, he dispelled all darkness. Like a lotus, he was unstained by muddy water. The wondrous fragrance of his virtue spread abroad, and he was unmoving like a mountain.

He subdued every form of anger and vanquished the demons of the body, death, and the celestial realm. He became a great guide for those bewildered and forgetful of the road home. He taught the Noble Eightfold Path and before long would become a Buddha, end birth, aging, sickness, and death, overcome all darkness, cure grievous sores, and extol true virtue beyond measure.

His countenance was exquisite and radiant, and he established meritorious achievements.

At that time, as the bodhisattva gradually proceeded onward, he saw five spirits of the pathways, called the Four Consciousnesses, stationed at the head of the five paths. They wore swords and held bows and arrows. When they saw the bodhisattva approaching, they laid down their bows, cast aside their arrows, removed their swords, stepped back, bowed their heads, and prostrated themselves at his feet, saying:

—The Four Heavenly Kings under Brahma have commanded us to guard the five paths. We do not know the purpose of doing so. We are ignorant and do not understand clearly; we beg you to reveal its meaning.

The bodhisattva said:

—Although you preside over all five paths, you do not know the place of return or the source from which they arise. Observing the Five Precepts leads to birth as a human being; practicing the Ten Wholesome Deeds leads to birth in heaven; avarice and greed lead to rebirth as a hungry ghost; obstinacy leads to rebirth as an animal; and the ten evil deeds lead to rebirth in hell. Not entering those five paths is to return to the human source.

Taking no delight in the five paths because there are no five skandhas, three poisons, or six causes of decline—that is nirvana. Abiding neither in samsara nor in nirvana, one attains non-retrogression and receives the bodhisattva fruition. One is born from nowhere and is born nowhere; one is never again born into any realm.

You carry worldly blades and command soldiers who stand guard. I wield the great sword of boundless wisdom to sever completely the five paths of birth and death, down to their root, which has neither end nor beginning nor form, thereby attaining everlasting peace and joy.

The Four Consciousnesses understood clearly and immediately attained non-retrogression. Innumerable celestial spirits all aroused the aspiration for the path.

At that very moment, the bodhisattva courageously abandoned his home. As soon as he passed through the city gate, all the inhabitants of Kapilavastu learned that the prince had departed. They discussed it among themselves, their hearts filled with joy.

When Gopi arose the next morning, she faintly heard the people speaking among themselves and knew clearly that the bodhisattva had departed. Hearing the great commotion, the king immediately searched for him. When he could find neither the bodhisattva nor the horse and Chandaka, the king was overwhelmed with grief. He collapsed to the ground and cried out in lamentation:

—Alas! I have only one son. He instructed and transformed those in the palace, bringing joy to young and old alike. Now he has abandoned everyone. Where has he gone? He has utterly cut off my hopes. On whom can I now depend? Where will all beneath heaven throughout the four quarters seek refuge?

Gopi rolled from her bed onto the ground, tore at her hair, broke apart the precious jeweled necklaces adorning her body, and wailed:

—How can this be so painful! The guide in whom I took refuge, whom I regarded as a celestial being, has now abandoned me and departed. What purpose is there in my living? Our loving union lasted only a short while, and now we are already separated!

She wept, her tears falling like rain, unable to restrain herself, and lamented again:

—The prince’s countenance was supremely handsome. His heart was pure and undefiled, as limpid as water in a deep abyss. He was radiant and beautiful within and without, and there was no one who did not revere him.

He taught what was right and true, and not one of his teachings was inauspicious. Everyone alike went to him for refuge. Now he has abandoned me and departed—where has he gone?

He was never wanton and did not leave merely to roam abroad. He is lord within heaven and earth, upholding the true path. Bathed and anointed, adorned in celestial garments, he was admired by those near and far and revealed the practices leading to the path.

Now that the bodhisattva can no longer be seen, there is no one who does not harbor anxious sorrow. The trees throughout the land shed their flowers and fruit. Even places where the ground was clean have become covered with foul dust and no longer possess their former beauty.

Where the Honored One among Humans had once seen and heard the gentle sounds of music, and where elephants, horses, and carriages had gathered in that open space, all had been adorned with vessels of fragrant incense, fragrant flowers, music, banners, and brilliant canopies of five-colored silk. Now that the One of Perfect Virtue has departed, all these things have vanished as well. His supremely sincere and gentle words can scarcely ever be heard again.

Gopi lamented, tears staining her brows. The Honored One among humans had accumulated virtue throughout many lifetimes and clearly penetrated both root and branch. He wished to deliver all sentient beings from the sufferings and perils of birth, aging, sickness, and death. The Great Sage had cultivated hundreds of thousands of virtues; no analogy could adequately describe his wisdom.

At that time, Chandaka escorted the bodhisattva through the night. The bodhisattva removed all his necklaces and precious jewels, entrusted them to Chandaka, and instructed him to take them back to the kingdom and report and explain matters to his royal father and the queen:

—In leaving the kingdom, I no longer desire the wealth, honor, and glory of the world, nor do I delight in dominions and lands; the path alone is fundamental. If I attain perfect enlightenment, I shall return and expound this scripture, using the Dharma to bring deliverance and cause minds to become tranquil, no longer craving worldly glory.

When Chandaka heard these words, his tears poured down like rain, and he bowed his head in reverence.

—O Holy Sage among humankind, I humbly beg you to instruct your servant.

The white horse knelt upon the ground and licked the bodhisattva’s feet.

Chandaka said:

—When I return, if the king and queen ask where I took the one of great merit, how should I answer them?

The bodhisattva replied:

—You yourself have seen where I am; why must you still ask?

He then took leave of Chandaka. The bodhisattva’s heart was joyful; having parted from affection and attachment, and possessing immeasurable wisdom and eloquence, he proceeded straight ahead. Along the road, he encountered two hunters and thought to himself, “I have left the household life and am no longer like worldly people.” He therefore removed the precious robe he was wearing, exchanged it for a deerskin garment, put it on, and continued on his way.

Chandaka received the robe and the precious necklaces, then led the white horse back. When he reached the pleasure garden, its attendants saw Chandaka returning and felt mingled sorrow and joy, but they did not see the Crown Prince. When they questioned Chandaka, he remained silent. Seeing only Chandaka returning with the Crown Prince’s robe, precious necklaces, and white horse, they could not endure their grief and again became sorrowful. When King Suddhodana heard the news, he went to the pleasure garden surrounded by his ministers and retinue, likewise filled with mingled joy and sorrow.

Gopi hoped in her heart that the bodhisattva had returned, but when she did not see him, doubt arose within her, and she could not believe that he had departed. Chandaka said:

—The bodhisattva sent word to report and explain to the king and queen that only after attaining the path would he return to see them again.

When the king saw the precious robe and saw Chandaka and the white horse returning alone, but did not see the Crown Prince, he collapsed to the ground and cried out in lamentation:

—My beloved son, who thoroughly understands the scriptures and all the extraordinary arts, has now, for the sake of his purpose, abandoned the kingdom and its myriad people. Chandaka, speak! Where has my son, the bodhisattva, gone? Who opened the city gate? How did those devas make offerings to him?

Chandaka reported:

—I humbly beg Your Majesty to listen. Your servant was still in his usual quarters, sleeping peacefully, and the city gates remained tightly closed. At that time, the bodhisattva spoke to me in a gentle voice: “Chandaka, quickly saddle and bridle the white horse.” At that moment, all the people in the city were sound asleep and did not hear his words.

Weeping sorrowfully, I saddled the horse, led it forth, and presented it to the bodhisattva. The Lord of the Devas opened the city gate. The Four Heavenly Kings then commanded four divine beings to lift the horse’s hooves.

Hundreds of thousands of devas, together with Lord Sakra and Brahma, escorted him. They prepared and beautifully adorned the roads, emitted a great radiance, scattered flowers, burned incense, and all at once the music of the devas resounded throughout empty space. The devas surrounded him, attending upon him and seeing him off.

When he had gone very far from the city, he removed his precious robe and necklaces and entrusted the white horse to me, instructing me to take them back to the kingdom and report to the king, bid farewell to the queen, and say that he was resolved to return and see them again only after attaining enlightenment. He also urged everyone not to grieve or suffer.

When Gopi heard Chandaka’s words, her grief and sorrow surged up anew. Embracing the white horse’s head, she lamented:

—You carried the Crown Prince away; why have you returned alone?

Remembering their former pleasures and amusements, she lamented in countless ways. Embracing her sorrow, she mourned to herself: “Alas! How painful it is to endure separation!

The Crown Prince is strong and resolute, with a handsome countenance; among the people he is like the full moon. His excellent marks are majestic, and his awe-inspiring spiritual power shines brilliantly. We were together for only a brief moment and then parted in haste.

O incomparable Holy One, why have you left me? His merit is beyond measure, and his good name is renowned everywhere. All people alike honor and revere him.

Steadfast as a mountain, he subdues every enemy. His gentle voice is like the song of the kalavinka bird and surpasses even that of Brahma. Having accumulated merit and amassed virtue, none can equal him, and those both near and far praise him.

Among the holy assembly of sages and seers, none fails to cherish and yearn for him with compassion. Born beneath the Lumbini tree, he is supreme above all. His mouth proclaims the voice of amrita, heard throughout the ten directions.

Although dwelling amid sensual pleasures, he was never defiled by attachment, but remained like empty space. His conduct was pure and gentle as milk. Between his eyebrows was a white curl, and his holy body was delicate and smooth.

Mild and peaceful, with soft hands and feet, he was beautiful and radiant like pure gold. Adorning his body with virtue, he was revered by all. Though dwelling within a palace filled with music, flowers, fragrances, food, and drink, he took no delight in them, and his mind neither increased nor diminished.

Alas, Chandaka had no compassion! Where did he take him, only to return alone?”

Alone, Gopi praised the bodhisattva with hundreds of thousands of words, then lamented reproachfully once more: “You guide and transform all beings; why, then, did you depart alone? Who took you beyond this kingdom? Why did you go to meet the devas and leave me alone to suffer?

Useless Chandaka has gouged out both my eyes, leaving me solitary, blind, and in darkness. Chandaka should know that all Buddhas, though determined to repay the kindness of their parents, still relinquish the intimacy of family ties; how much more would he relinquish me, a humble wife, and these palace women—how could he remain attached to us?

How cruel is affection! Why does it pass so swiftly and cannot endure? Moreover, one fears its dissolution, for it is like a mass of foam upon the water. Thoughts and conceptions become bonds, causing one to fall into the net of wrong views. Although dwelling in the vast human world, one knows no place of refuge. He once said that engaging in improper deeds in the present brings comfort only for a brief time but immeasurable suffering thereafter. May the fruit of Buddhahood soon be attained.”

The king consoled Gopi:

—In human life, every meeting must ultimately end in separation. The four seasons continually change. Heaven and earth, the moon and sun—all are impermanent.

When the Crown Prince was first born, heaven and earth shook. He walked seven steps and proclaimed with his own mouth: “In heaven and throughout the world, I alone am the most honored. I shall transcend birth, old age, sickness, and death within the three realms and attain the unconditioned.” The Lord of the Devas descended, bowed his head, and made offerings.

The Four Heavenly Kings received his body and placed it upon a small golden seat. Nine dragons bathed the bodhisattva’s body. Even before his birth, auspicious signs appeared, and when he was born, he possessed the thirty-two excellent marks.

Asita examined those marks and declared: If he remains in the world, he will become a wheel-turning monarch; if he leaves home to cultivate the path, he will become a Buddha. His knowledge is vast and penetrating. His power is immeasurable; he is especially honored throughout the three realms, and none fails to bow before him in homage.

He will certainly attain Buddhahood and universally deliver beings throughout the ten directions. Before long, the day will come when he returns. Compose yourself and reflect; do not grieve.

Although the king spoke in this way, his heart was constricted, and he lamented in grief and sorrow. At that time, seeing the king and Gopi utter such painful words, Chandaka felt even greater compassion. Tears streamed down and soaked the hem of his robe as he remonstrated:

“Well done, Cù-di! I beg you, my lady, to hear what your servant has to say: You should grieve no longer. On that very night, I saw all the men and women in the city, young and old alike, sleeping soundly.

The Most Holy One endowed with a hundred blessings quietly told me, ‘I want you to saddle the horse.’ As soon as I heard those words, my heart choked with anguish. From afar I saw the honored consort sleeping very soundly, so I deliberately raised my voice and cried out, ‘Awake quickly! Awake quickly!

The Holy Honored One wishes to depart!’ The devas suppressed the sound, so that no one heard my voice. I stamped my feet, clapped my hands, and beat the drums, but no one heard. At that time, in the sky, the sun and moon shone brilliantly.

Countless thousands of kotis of Śakras, Brahmās, Four Heavenly Kings, and great honored deities bowed their heads in homage, joined their palms, and turned toward the Most Honored One to make offerings. Ghosts and spirits, nāgas, yakṣas, gandharvas, and malignant demons, under the command of the Four Heavenly Kings endowed with spiritual powers, lifted the horse’s hooves and scattered blue lotuses and pure, immaculate hibiscus flowers.

The Holy One endowed with a hundred blessings radiated majestic light; celestial flowers rained down, the earth shook in six ways, and flowers filled the entire Buddha-land. Only the devas could be heard urging the gates to open, and the gates opened of themselves. Countless kotis of devas surrounded him before and behind, all making offerings together.

He did not raise his body by his own effort, yet suddenly he had already passed through. The World Protector said, ‘Brothers, wives and children, friends, devas, and even heavenly kings who possess wholesome aspirations—cause them all to turn toward the Buddha path, not to think of any evil, and to remain silent, praising the bodhisattva’s great virtues.’ Kiền-trắc, being powerful, neighed with a clear, resonant sound.

The sky retained that gentle echo. Kiền-trắc swiftly bore the Great Sage of the world onward, without disturbance and without the terrors of evil beasts or other perils.

The World Protector rode upon him, and the horse was single-mindedly joyful, willing to relinquish his animal body rather than harm the guiding teacher—the wise guiding teacher who illuminates all beings. He would certainly attain deliverance.

Again, hundreds of thousands of kotis of gentle devas from the form realm descended. Seeing the horse Kiền-trắc bearing the bodhisattva through midair, they adorned the road with unsurpassed beauty, erected jeweled railings from countless materials, and burned celestial incense, all because of Kiền-trắc’s merit. The devas of Trāyastriṃśa surrounded the Prince on one side, while celestial music sounded of itself.

Cù-di, do not grieve. Set your mind at ease and rejoice. Before long, the Supreme One among human beings will attain the Buddha path.

Surrounded by devas, all that he manifested on that night accorded with the Dharma of the path. Please grieve no longer! The royal consort, radiant with a hundred blessings and surpassing all others, should contemplate matters in this way and rejoice, rather than harbor sorrow and anxiety.

Even if one praised his virtues for seven days and nights, one could not exhaust them.

When the Honored One departed, immeasurable numbers of devas escorted him together. The royal consort now clearly understands the meaning, which cannot be fully expressed. The royal consort once attended upon him; this radiant virtue shines as far as the true sages, and at that time became an immeasurable mindfulness of the path. Before long, the royal consort will become the most honored among human beings.

The king thought of the bodhisattva and could not cease longing for him. Just as he wished to go and invite him to return, he recalled the words of the physiognomist A-di: ‘If the Prince remains in worldly life, he will become a Wheel-Turning Sage King, naturally possessing the seven treasures, ruling over all four continents beneath heaven, and having a thousand strong sons. If he abandons the kingdom, leaves home, and studies the path, he will certainly attain perfect awakening and become an immeasurable Great Sage.

With the precious seven factors of awakening, he will instruct and transform the ignorant and benighted throughout the ten directions and the three realms, awakening those who do not understand. He certainly will not return.’ Therefore, the king sent people to follow the Prince, protect him, make offerings to him, and assist him.

The king summoned all the great ministers and men of wisdom and told them:

‘When you grow old, your children nourish and protect you, while your grandchildren and great-grandchildren gather around you in joyful play. You give no thought to my sorrow. I have only one son, whose extraordinary and rare marks surpass those of all others. Though he should dwell within the four continents beneath heaven, in a single morning he abandoned everything and went to live in a mountain cave, in a place utterly devoid of human habitation. Who knows what sufferings he may face from cold, heat, hunger, thirst, and danger? Choose five men from among the sons and younger brothers of you great ministers to follow and attend upon the Prince. If any among them abandons the mission and returns halfway, I will execute all your relatives and clansmen through five generations.’

The five chosen men obeyed the king’s command, entered the mountains, and searched for the Prince in order to attend upon him.

The bodhisattva had already advanced deep into the mountains, and although the five men pursued him, they could not catch up. They said to one another:

‘He is a recluse who travels without choosing any road. How can we know where to find him? If we return, our entire clans will certainly be put to death. It is better for us to remain here.’

The five men therefore stopped and stayed in that place. Delicious fruits and sweet water abounded there. The trees and plants flourished, and nothing was lacking.

The bodhisattva abandoned his kingdom, and his holy majesty was immeasurable. He thought to himself, ‘If I wish to become a śramaṇa, my mind must be tranquil, and I must accord with proper deportment and observances.’ He traveled to a place beside the water at the foot of a mountain and stopped there. Knowing his thought, a heavenly king immediately flew into the heavens, obtained a knife, and presented it to him. Śakra received his hair, and he immediately became a śramaṇa. The uṣṇīṣa was revealed, though it had not been known while he lived as a householder.

The bodhisattva donned the Dharma robe, displaying unsurpassed dignity. Holding an alms bowl in his hand and contemplating without thought, he entered the kingdom of La-duyệt-kỳ to seek alms. His countenance shone like the radiance of pure gold.

His body stood one zhang and six chi tall and was adorned with the thirty-two excellent marks. All the people of the city came to behold his countenance and form, gazing upon him without ever growing weary. Wherever he went, everyone followed behind him.

Since ancient times, no one had ever seen or heard of such a divine man, a sage who had attained the utmost truth. His light shone everywhere, and devas and humans began to contemplate his origin and destiny. They gave and offered him delicious and nourishing foods, unaware that the bodhisattva took no delight in the countless ranks, possessions, enterprises, and riches of worldly life.

The people saw only that this Honored One among human beings was no different from the devas. Together they went to King Bình-sa and said:

‘Congratulations, Great King! Today you have obtained an auspicious blessing. Brahmā has descended into our kingdom to seek alms.’

Others said, ‘This is Śakra, Lord of the Devas.’

Still others said, ‘This is King Yama.’

Others said, ‘This is a deva of Tuṣita, or a deva of Vô kiêu lạc.’

Some said, ‘This is the heavenly king Māheśvara.’

Others said, ‘This is the King of the Sun and Moon, or the Divine King Duy-ma...’

When the king heard these words, he rejoiced beyond measure and immediately sent an envoy to see where the bodhisattva was going, whether anyone was making offerings to him, and whether he had obtained alms. The envoy immediately left the city and followed after him to observe. He saw him seated beside a stream at the foot of a mountain, magnificent in spiritual majesty and resembling a golden mountain.

The envoy promptly returned and reported to King Bình-sa, ‘He is seated beside a stream at the foot of the mountain.’ Upon hearing the report, the king ordered his carriage prepared and departed with his ministers for the stream at the foot of the mountain. From afar he saw the bodhisattva’s spiritual majesty blazing like the light of the sun. The king immediately descended from his carriage and respectfully bowed his head at the bodhisattva’s feet.

Seeing that the bodhisattva’s form resembled Mount Sumeru and beholding him seated in the full lotus posture, the king became even more reverent. Turning toward him, he carefully chose humble words with which to converse. The king said to the Prince:

“Sir, you possess many extraordinary and distinctive qualities: your physical marks are clearly manifest, and your virtue is like Heaven and Earth. You are destined to reign over the four continents beneath heaven as a Wheel-Turning King. The lands within the four seas will submit to you, and the precious divine treasures will come of themselves.

Why, then, would you renounce the station of the heavenly realm and enter the mountains and forests? If there is anything that has caused the Prince to be displeased with his native kingdom, I beseech you to allow me to offer this humble country to you. Govern it and instruct its people, so that all may attain the pleasures of the five desires and delight themselves.

I humbly implore you to accept it, so that my cherished aspiration may not be thwarted.”

The bodhisattva replied:

“Long ago I fully understood that all these things are impermanent. Therefore, I renounced the station of the heavenly realm without the least attachment and went forth as a śramaṇa. I see that all young children ultimately grow old; their beauty fades, their faces shrivel, and their skin wrinkles.

Kingdoms and precious treasures are all like dreams and illusions. Sensual desire brings many sufferings and calamities and is also like every kind of poison, causing beings to fall into the hells or be reborn as hungry ghosts or animals. The wise abhor it, while fools crave and cling to it.

I cast away craving as one casts away mucus. The body is like a fruit that will soon fall, and like a floating cloud that disperses in an instant. Its subtle changes cannot be perceived; only when it has suddenly passed away does sorrow arise over its destruction.

It affords no lasting peace or happiness.

“Those who delight in desire burn their own bodies. Craving is never satisfied; like drinking salt water, it leads to suffering and affliction. Fools do not understand this and imagine it to be happiness. The wise examine desire and see it as a mass of foam. The undefiled sages delight only in mindfulness of the Dharma. Only those endowed with wisdom become disenchanted with sensual desire. Those who greedily pursue worldly learning do not perceive its source and do not understand the root of purity.

“Great King, see that this body has no solidity or permanence. It continually leads one into error, leaving one unable to discern the truth. Within the body there is neither a self nor anything belonging to a self. I, this humble mendicant, abandoned hundreds of thousands of bejeweled maidens without craving or attachment. I do not desire worldly wealth, honor, or glory. My sole thought is to attain the path of Buddhahood. Few cherish virtue as ardently as they cherish beauty. Only sages clearly perceive beauty as excrement and see that the path is true.

“Though one may have parents, noble persons, elders, brahmins, householders, a wife, and children, when the body is stricken with grave illness, no one can share the burden so as to free one from suffering and affliction. Of what benefit are kingdoms, rank, gold, silver, and the seven treasures to this body? The sun shines throughout the world, yet it is of no benefit to the blind.

“I see that the three realms are all impermanent, with little happiness and much suffering. This body is not mine. This world is like a temporary lodging in which one cannot remain for long. Seeing this, I went forth and became a bhikṣu, taking no delight in worldly wealth, honor, or glory. Kapilavastu is a foremost kingdom, the dwelling place of a Wheel-Turning King. Its rains and winds are timely and harmonious, its people are prosperous, and it is exceedingly peaceful, joyful, and secure. Yet I took no delight in it and left home for the purpose of cultivating the path.”

The king said:

“Excellent! It is my great good fortune to have encountered a supremely holy one. Because my mind remains amid worldly things, I did not understand this right and true principle. Thus, in my foolishness, I dared to use fame and profit to persuade one who is free from desire. If you attain Buddhahood, I pray that you will compassionately remember me and become my Dharma master, so that I may attain liberation in this very life. That I have encountered one endowed with the Ten Powers is a blessing remaining from my former lives.”

The king gazed upon the Great Sage, prostrated himself with his head at the bodhisattva’s feet, circumambulated him three times to the right, and then returned to his kingdom in the royal carriage together with his ministers.