普曜經

Chapter 6: ENTERING THE SHRINE OF THE GODS

The Buddha told the bhikshus:

When the bodhisattva had just been born, at that very time twenty thousand wives of gentlemen, brahmins, and householders also gave birth. Their parents rejoiced, and all of them honored the bodhisattva and would provide attendants to serve him.

At that time King Suddhodana provided twenty thousand palace maidens to attend the bodhisattva. Families among his kinsmen offered the bodhisattva twenty thousand palace maidens. The great ministers and various officials likewise had twenty thousand palace maidens to offer the bodhisattva. The wealthy and eminent families of the Sakya clan gathered together and went before the king, saying:

“Your Majesty, the Crown Prince should be taken to visit the shrine of the gods.”

The king consented and immediately ordered that all the roads in the city be swept clean. The thoroughfares leading through the four crossroads, the lanes, alleys, and winding paths were all to be thoroughly swept. Tiles, stones, pits, drains, and ditches were all to be cleared away, repaired, and leveled. Everything had to be made complete, splendid, and clean. The sick, the blind, and the deaf were not to appear, nor was any sound of lamentation to be uttered. Flowers were strewn, incense was burned, and auspicious music was selected. Banners and canopies of five-colored silk were hung to adorn the gateways.

The king returned to the inner palace and told Mahaprajapati to carry the Crown Prince to the shrine of the gods. Seated upon his throne, the Crown Prince smiled and, with a joyful countenance, said:

“My body is harmonious and at ease. For what reason do you all wish to take me to the shrine of the gods?”

As they bathed the Crown Prince, he again laughed aloud and spoke this verse:

At my birth, the trichiliocosm trembled;

Sakra, Brahma, and the asura gods,

The sun, the moon, and the heavenly kings

All came and bowed their heads in homage.

What god could yet be greater,

That you would take me before him?

I transcend the gods, the God among Gods;

No god is my equal—how could one surpass me?

In accord with worldly custom, I shall go there,

Manifesting auspicious signs to bring people joy.

Countless kinds of offerings are presented

To the Sage, the God among Gods.

The Buddha told the bhikshus:

“At that time the householders, brahmins, elders, and laypeople of the districts, counties, and settlements, together with their wives, concubines, attendants, great ministers, minor kings, gatekeepers, magistrates, kinsmen, and acquaintances, all adorned themselves beautifully. Strewing flowers and burning incense, they rode elephants, horses, and carriages and, together with the king and his attendants, escorted the Crown Prince into the shrine of the gods.

As soon as he reached the shrine, although the images of the gods were insentient, the gods of the sun and moon, King Tusita, Sakra, Brahma, and the Four Heavenly Kings within the shrine all left their seats, descended one after another, prostrated themselves with all five limbs touching the ground, and bowed at the bodhisattva’s feet. Hundreds of thousands of gods and people spontaneously raised their voices in praise, proclaiming the unprecedented event and rejoicing with delight.

Heaven and earth shook mightily, many kinds of flowers rained down from the sky, and hundreds of thousands of musical instruments sounded without being played. The images of the gods manifested their original forms, bowed at the bodhisattva’s feet, and then stood before him and spoke this verse:

Mount Sumeru compared with a mustard seed;

He surpasses all transformations of gods and nagas.

The sun and moon bow down to a firefly—

Where is their wisdom and virtue that they should be worshiped?

The entire trichiliocosm relies upon him;

A mustard seed cannot compare with Mount Sumeru.

A hoofprint cannot be compared with the great ocean;

The Supremely Honored One is like the sun and moon.

Those who can pay homage to the World-Honored One

Gain merit that cannot be reckoned.

Everyone attains peace and security;

Their virtue becomes full and boundless.

“When the bodhisattva entered the shrine of the gods, thirty-two thousand devas clearly beheld his majestic virtue and all aroused the aspiration for unsurpassed, right, and true awakening. For this reason, they followed the bodhisattva into the shrine of the gods.

“At that time there was a brahmin named Flaming Fire, whose father, surrounded by five hundred members of his retinue, held a canopy made of the seven precious substances and presented it to King Suddhodana, saying:

“‘Please offer this to the Crown Prince.’

“The king immediately accepted it and summoned five hundred Sakya youths, who brought five hundred jeweled ornaments to adorn the Crown Prince’s hands, ankles, head, ears, and arms. At that very moment, Phi Tuc went before the king and said:

“‘The Crown Prince should first be bathed, and only then should the jeweled ornaments be placed upon him as an offering.’

“The king replied:

“‘I too shall have jeweled ornaments made for the Crown Prince to wear. I will accept them only after seventy-seven days.’

“The following morning, the devas of the sun and moon had a pavilion named Stainless Purity, and the bodhisattva went there to rest. Mahaprajapati carried him there. Eighty thousand palace maidens came to welcome the bodhisattva and bowed their heads in homage. Ten thousand members of the Sakya clan and five thousand brahmins also welcomed the bodhisattva. The Sakyas made jeweled ornaments and offered them for the bodhisattva to wear. As soon as the Crown Prince put them on, those ornaments entirely lost their radiance. The majestic light of the bodhisattva rendered the ornaments incapable of shining, just as a heap of ink placed beside a mass of pure gold. A householder named Stainless, dressed in exceedingly beautiful robes, stood before the bodhisattva.

“At that time King Suddhodana and the members of the Sakya clan spoke this verse in praise:

Precious ornaments of purity are displayed,

Adorning the trichiliocosm;

Though all are made of pure gold,

They cannot equal his radiance.

Though fashioned entirely of pure gold,

They cannot equal even a fraction of his light.

His blazing brilliance extinguishes every other light;

Beside the Sage, they are like ink.

Adorned with the virtue of the Way,

He veils the jeweled ornaments so they cannot shine.

The sun, the moon, and luminous pearls are bright,

Yet the light of Sakra and Brahma cannot compare.

His excellent former marks adorn his body;

How could precious gems surpass them?

What adornment could equal the Buddha?

Common things cannot compare.

The Way adorns him with pure, tranquil light;

At birth, he adorned his lineage.

Manifesting radiance, he brings joy to all

And causes his clan to flourish.

Chapter 7: MANIFESTING THE LEARNING OF WRITING

The Buddha told the bhikshus:

“At that time, when the Crown Prince had just reached seven years of age, he clearly manifested countless hundreds of thousands of auspicious signs. Ten thousand boys and ten thousand girls rode in ten thousand carriages laden with countless kinds of nourishing and precious food and drink and came to the land of Kasi. These were placed at crossroads and at the entrances to winding streets, while many kinds of music were performed.

Between the trees, towers were adorned with eaves and latticed windows, and palace maidens wearing jeweled ornaments scattered flowers and burned incense upon them. Eight thousand palace maidens swept the roads clean and welcomed the bodhisattva. Gods, nagas, spirits, and gandharvas appeared in many different forms in the sky, scattering flowers, burning incense, and suspending strings of pearls and banners of five-colored silk.

“All the relatives of the Sakya clan followed one after another to lead the way. King Suddhodana also went with them to welcome the bodhisattva.

“The bodhisattva rode in a carriage drawn by goats to the place of his teacher. Upon entering the schoolroom, he wished to meet the teacher. The teacher’s name was Visvamitra. When he beheld the radiant spiritual majesty of the bodhisattva, the teacher could not withstand it and immediately fell to his knees upon the ground. In the Tusita Heaven there was a deva named Pure One, who immediately came forward, took the teacher by the hand, helped him rise, and seated him upon a chair. Then, before the great assembly, he spoke this verse:

Now born into the Sakya clan,

He studies worldly arts in this life.

Numbers, calculation, poetry, and letters—

For countless kalpas he has already understood them.

To save sentient beings, he manifests this appearance;

Vastly learned, he appears to enter the Way.

He will liberate countless children

And bestow ambrosia upon them.

He teaches the world to understand the Four Truths

And clearly know the causal conditions of karmic retribution.

Whatever arises must therefore cease—

How much more so this present schoolroom?

His ultimate light pervades the three times;

Among gods and humans, he is foremost and honored.

He has entered the classroom many times already,

Studying here throughout countless kalpas.

Sentient beings harbor many thoughts;

The Sage knows all their roots and sources.

He entertains no covetous thought toward form;

This itself is freedom from thought.

He establishes the precepts to liberate the desirous.

“At that time the bodhisattva went to school together with the children of the Sakya clan. In his hand the bodhisattva held a golden writing brush, and his book consisted of tablets of fragrant sandalwood adorned with precious pearls. An attendant carried the bookstand there. The Crown Prince asked the teacher Visvamitra:

“‘What kind of script do you now use for instruction?’

“The teacher replied:

“‘I teach using the Brahmi script handed down from ancient times. Apart from this, there is no other script.’

“The bodhisattva replied:

—There are sixty-four kinds of other scripts. Why, then, does the teacher now say that there are only two kinds?

The teacher asked:

—What are the names of those sixty-four kinds? I have never known them.

The Crown Prince replied:

1. Brahma script.

2. Khứ-lưu script.

3. Phật-ca-la script.

4. An-khư script.

5. Mạn-khư script.

6. An-cầu script.

7. Great Qin script.

8. Protecting the Multitude script.

9. Hand script.

10. Half script.

11. Đà-tỷ-la Nhất Cửu script.

12. Tật-kiên script.

13. Đà-tỳ-la script.

14. Di-địch-tắc script.

15. Giving script.

16. Khang-cư script.

17. Supreme script.

18. Đà-la script.

19. Khư-sa script.

20. Qin script.

21. Xiongnu script.

22. Intermediate Characters script.

23. Duy-kỳ-đa script.

24. Phú-sa script.

25. Celestial script.

26. Dragon and Spirit script.

27. Kiền-đạp-hòa script.

28. Chân-đà-la script.

29. Ma-hưu-lặc script.

30. A-tu-luân script.

31. Ca-lưu-la script.

32. Deer-Wheel script.

33. Good Speech script.

34. Celestial Blessings script.

35. Wind script.

36. Descending from Heaven script.

37. Northern Continent script.

38. Câu-da-ni Continent script.

39. Eastern Continent script.

40. Raising script.

41. Lower script.

42. Essential script.

43. Firm script.

44. Đà-ha script.

45. Attaining Exhaustion script.

46. Loathing and Raising script.

47. Unequaled script.

48. Turning Numbers script.

49. Turning the Eyes script.

50. Phrases and Gates script.

51. Above Fragrance script.

52. Next and Near script.

53. Up to and Including script.

54. Liberating the Body script.

55. Governing the Center script.

56. Tất-diệt-âm script.

57. Canon of the World script.

58. Trì-phụ script.

59. Good and Tranquil Ground script.

60. Contemplating Emptiness script.

61. All Medicines script.

62. Good Reception script.

63. Gathering and Upholding script.

64. All Resounding script.

The Crown Prince said to the teacher:

—These are the names of the sixty-four scripts. Which script does the teacher now wish to use for instruction?

At that time, the teacher Tuyển Hữu rejoiced inwardly, cast aside his pride, and recited this verse:

Hard it is to equal the Honored One of True Purity,

Who, dwelling in the world, gives rise to compassion.

Having mastered all scripts,

He now enters the school.

He recites all the names of the scripts,

Whose origins and development I do not know.

He has thoroughly mastered all scriptures and writings,

Yet manifests entering school.

I dare not compare my wisdom with His;

I can only look upon Him and bow in homage.

How could anyone cause the Great Sage

To enumerate these countless kinds of scripts?

He surpasses the God among Gods,

Supreme among the celestial hosts,

Most honored and without equal;

Nothing in the world can serve as His analogy.

Through His awe-inspiring spiritual power,

He adorns purity by skillful means.

Whoever sees all things clearly

Transcends the world entirely.

At that time, ten thousand youths accompanied the bodhisattva to the teacher's school. They beheld the bodhisattva's majestic virtue as he established the wisdom of the Great Sage, distinguished the names of the scripts, and proclaimed them:

That expression speaks of emptiness, producing sounds concerning impermanence, suffering, emptiness, and non-self.

That expression speaks of desire, producing sounds concerning lust, anger, delusion, and every kind of craving.

That expression speaks of ultimate completion, producing sounds declaring that everything, from beginning to end, is pure.

That expression speaks of practice, producing sounds concerning serving and cultivating the path throughout countless kalpas.

That expression speaks of emptiness, producing sounds concerning not following the multitude and separating from name and form.

That expression speaks of agitation, producing sounds that remove the defiled source of the abyss of birth and death.

That expression speaks of giving, producing sounds concerning generosity, observance of precepts, wisdom, uprightness, and clear discernment.

That expression speaks of bondage, producing sounds that release beings from the punishments and interrogations of prisons.

That expression speaks of burning, producing sounds that burn away the offenses of desire and worldly defilements.

That expression speaks of faith, producing sounds concerning faith, diligence, mindfulness, concentration, and wisdom.

That expression speaks of excellence, producing sounds that transcend toward the unsurpassed noble path.

That expression speaks of suchness, producing sounds concerning the indestructibility of the Tathagata.

That expression speaks of tranquility, producing sounds concerning the contemplation of phenomena as serene, still, and silent.

That expression speaks of profound stillness, producing sounds that eliminate anger, delusion, and contention.

That expression speaks of creation, producing sounds declaring that both offenses and blessed rewards arise from actions undertaken.

That expression speaks of knowledge, producing sounds concerning the indestructible knowledge of all things.

That expression speaks of Mara, producing sounds that subdue the power of Mara and his hosts of followers.

That expression speaks of harm, producing sounds concerning the casting aside of pride and wrong views.

That expression speaks of vows, producing sounds concerning remaining unconfused with regard to the true Dharma.

That expression speaks of cessation, producing sounds concerning fearlessness before worldly powers.

That expression speaks of renewal, producing sounds that transcend the sufferings of birth, aging, and death.

That expression speaks of resolve, producing sounds concerning firm determination and roaming alone throughout the three realms.

That expression speaks of Dharma, using the sounds of all dharmas to discipline beings and universally deliver them from beginning to end.

That expression speaks of praise, producing sounds that teach and transform beings according to their aspirations.

That expression speaks of difficulties, producing sounds that remove the misfortunes and offenses of the eight difficulties.

That expression speaks of complete extinction, producing sounds concerning utter cessation, leaving no place for anything to arise.

That expression speaks of place, producing sounds that utterly eliminate the grounds of inverted views.

That expression speaks of wisdom, producing sounds concerning unobstructed noble wisdom.

That expression speaks of manifestation, producing sounds concerning the consequences of good, evil, calamity, and misfortune.

That expression speaks of existence, producing sounds concerning all actions performed within the three realms.

That expression speaks of relinquishment, producing sounds concerning the abandonment of those things that lead to flattery of the self.

That expression speaks of oneself, producing sounds concerning one's own wholesome and unwholesome karma.

That expression speaks of self, producing sounds that eliminate the defiled sensual craving of the body.

That expression speaks of jealousy, producing sounds concerning good, evil, jealousy, and so forth; conversely, it proclaims praise of equality.

That expression speaks of number, producing sounds concerning the constant subduing of ignorance.

That expression speaks of place, producing sounds that transcend place and non-place, the finite and the infinite.

That expression speaks of refinement, producing sounds that deliver beings from countless confused thoughts, heedlessness, stillness, and longing.

That expression speaks of fruition, producing sounds concerning the realization of true fruits without any abiding place.

That expression speaks of removal, producing sounds concerning freedom from attachment to oneself and the complete removal of the five hindrances.

That expression speaks of wrongness, producing sounds that remove sorrow, affliction, illness, and adversity.

That expression speaks of wisdom, producing sounds concerning the wisdom of generosity, observance of precepts, extensive learning, and freedom from deluded thought.

At that time, the bodhisattva clearly distinguished for the youths the origins and development of all the names, expounding sounds resembling Dharma gates such as these. There in the school, he gradually taught, transformed, instructed, and guided thirty-two thousand youths, exhorting them to arouse the resolve for the unsurpassed, right, and true path. Therefore, although the bodhisattva went to school, he received no instruction from the teacher.

Chapter 8: SITTING BENEATH A TREE AND WATCHING THE PLOWING OF THE FIELDS

At that time, when the Crown Prince had grown older, he asked his royal father's permission to accompany the ministers into the villages to watch people plowing. He saw the freshly plowed earth turned over, exposing insects upon the surface, while birds flew down to peck at and eat them. The bodhisattva understood what was happening, yet deliberately asked the plowman:

—For what purpose is this work being done?

The farmer replied:

—It is to grow rice with which to pay taxes to the king.

The bodhisattva lamented:

—Merely because of one person, so many people throughout the country are made sorrowful, fearing that the burden imposed by officials will be increased with punishments of the rod and staff; their hearts pound with anxiety and know no peace. Human life is truly brief, while sorrow and anxiety are infinitely long. As the days and months pass, if a single exhaled breath does not return, one has already passed into the next life.

The destiny of gods and humans ultimately amounts only to indescribable suffering in the three evil paths. They revolve endlessly through the five paths of birth and death, without shore or boundary. Submerged and unenlightened, their pain is truly beyond comparison.

Only by entering the mountains, cultivating the path, and attaining enlightenment can one transcend the perils and tribulations that arise and cease throughout the ten directions and the three realms.

After watching the plowing, the Crown Prince continued his excursion. At that time, the bodhisattva walked alone, without companions. He practiced walking meditation there and saw a jambu tree whose luxuriant foliage cast cool shade.

He went and sat beneath that tree, single-mindedly contemplating in meditative concentration, and attained the first dhyana. At that time, five hundred non-Buddhist seers were flying through the sky from south to north. They wished to pass over that grove but were completely unable to cross it and had to remain still.

Seeing the bodhisattva from afar, they praised him together. Observing the bodhisattva’s vast merit, they saw that his virtue towered like the great, adamantine Mount Sumeru, and that he was as radiant, beautiful, steadfast, and immovable as a precious jewel. They wondered, “Could this be King Yama or a gandharva?

Now he sits beneath a tree, his mind like empty space. What wholesome deed is he accomplishing through this seated meditation that has suddenly caused us to lose our supernormal powers?” Those seers observed that his compassionate heart was exceedingly lucid, manifest, and clearly revealed. They thought to themselves, “Is this the wondrous, immensely wealthy Vaisravana, or a son of Sakra, lord of the gods, or the radiance of the sun and moon, or perhaps a wheel-turning sage-king?” Then the gods in the sky spoke verses of praise:

His beauty surpasses the heavenly kings

And even the Heaven Free from Enmity.

Like immeasurable adamant,

He is the most honored among men.

He far surpasses all celestial spirits,

Like the radiant full moon.

He is supreme within the world;

No one surpasses this person.

This virtue cannot be measured.

Were he the gandharva god,

Whose splendid merit shines brilliantly,

This one would exceed him a hundred millionfold.

Supernormal powers always fall far short,

Even those of the thousand-eyed god,

The world-protecting Four Heavenly Kings,

The Honored One, asuras, and Brahma.

Bringing beings under guidance and granting them peace—

This one is able to accomplish it.

As for the one sitting before us,

We see that none can equal him.

When the five hundred seers heard the gods in the sky recite these verses of praise, they descended to the earth. They saw the bodhisattva seated in meditative concentration, his body unmoving and his mind free from wrong thoughts. Rejoicing in their hearts, they beheld the bodhisattva’s merit blazing and towering, boundless and beyond comparison. He was honored among gods and humans, such as they had never before heard of or seen. Through the karmic blessings of former lives, they were now able to see him. Delighted, they spoke verses of praise:

The world is engulfed in the fires of defilement;

Attaining the path, he ends all suffering.

Like Sumeru amid the world,

He has perfected the Dharma of the path.

Attaining victory, he transcends all forms;

His practice is vast as the sea.

He attains the path through cultivated wisdom;

He delivers and saves all beings.

He loosens the bonds upon the body,

Aspiring to perfect the Dharma of the path,

To liberate all beings everywhere

And transcend the realm of Mara.

At that time, the king, his officials, and all the people hurriedly searched together, wishing to learn where the Crown Prince presently was. Seeing him from afar, the ministers followed after him. Beneath the cool shade of the jambu tree, they saw him seated in meditation and contemplation.

At that time, as the sun shone, the tree lowered its branches to shade the bodhisattva’s body. All the other trees inclined themselves toward the jambu tree and bowed their crowns in reverence. The bodhisattva sat unmoving. The ministers hurried back and reported to King Suddhodana, “No tree can conceal the bodhisattva’s radiant marks. The sun shines serenely, and although the tree bends down to shade the bodhisattva’s body, it cannot conceal his marks.”

When the king heard this, he went to that tree and saw the bodhisattva’s auspicious and majestic spiritual presence towering beyond measure. He then spoke these verses:

Like fire upon a mountain peak,

Like the moon amid myriad stars,

He now sits meditating beneath the tree,

His majestic radiance shining everywhere.

Now, for the second time, I bow my head

And worship at the feet of the Teacher of the Path.

When you had only just been born,

You yourself sat in meditative contemplation.

Your body’s majestic spiritual radiance

Illuminates every place.

All who see it rejoice

And thereby attain deliverance.

The Crown Prince then addressed his royal father:

—Your son had merely gone on an excursion. Why did my royal father and the ministers come searching together?

—Why did you go? the king asked.

The Crown Prince replied:

—If officials wish to eliminate the defilements of sensory objects and disturbing thoughts, preserving only beautiful, pure, and luminous perceptions, they must sit in meditation with great stability. Firm meditative concentration will subdue the maras and completely dispel the darkness that obscures them.

The king praised him:

—Excellent! Excellent! When the Crown Prince was newly born, auspicious signs appeared, and none of them were false. They are now all clearly manifest, and beings throughout the ten directions await the grace of deliverance.

Chapter 9: KING SUDDHODANA CHOOSES A WIFE FOR THE CROWN PRINCE

The Buddha told the bhiksus:

—At that time, King Suddhodana stood there together with the Crown Prince and members of the Sakya clan. The warriors and elders of the Sakya clan addressed King Suddhodana:

—The king already knows of this matter, but these brahmins have not reached a definitive conclusion.

The king said:

—If the Crown Prince relinquishes the kingdom and the royal throne and becomes a Tathagata, that will be the ultimate outcome. If he does not leave the household life, he will become a wheel-turning king. Governing by the true Dharma, he will be called a Dharma King, and he will naturally possess the seven treasures:

1. The precious golden wheel.

2. The precious blue-green horse.

3. The white elephant.

4. The luminous moon-jewel.

5. A wife who is a jewel among women.

6. A minister who oversees the treasury.

7. A minister who commands the army.

He will also have one thousand sons, handsome and noble in appearance, strong and vigorous, and endowed with exceptional talent and wisdom. Each will be able to withstand one thousand men and capable of subduing hostile enemies. If he becomes a Buddha, the lineage of sage-kings will be cut off, leaving only lesser kings whose titles people acclaim.

King Suddhodana further said:

—Consider which jewel among women is worthy to become the Crown Prince’s wife.

All five hundred relatives of the Sakya clan declared:

—I shall seek a worthy woman to become the Crown Prince’s wife.

King Suddhodana said to all the members of the clan:

—It is exceedingly difficult to find a wife for the Crown Prince. We do not know which maiden could please him.

They assembled together, reflected upon and discussed the matter, and then went to speak with the Crown Prince, asking him to consider it.

The Crown Prince promised to reply after seven days.

The bodhisattva reflected, “Since I do not crave sensual pleasures, I ought not remain in worldly life. I left Tusita Heaven and came to dwell in this realm, yet my mind has never been attached to anything. Serene in meditative concentration, I use skillful means to take responsibility for all beings. Diligently drawing near to the seat of enlightenment, I extend everywhere a love that does no harm, in order to exhort and assist all beings.” He then spoke these verses:

From the royal lineage is born the Revered One;

From fire is born a great lotus.

It has the power to nurture the bodhisattva,

Transforming a hundred million years into ambrosia.

He does not abandon the resolve to establish the path;

Fearless, his virtue is true.

What delights my mind

Is a pure and immovable aspiration.

Though the bodhisattva lives amid sensual desires,

He skillfully teaches and transforms his wife.

Sensual craving brings no peace or happiness;

Abandoning harm, he cultivates meritorious achievement.

At that time, the bodhisattva instructed a skilled artisan to cast a most beautiful statue of pure gold, and had these words inscribed upon it: “Only if there is a maiden whose virtue, propriety, form, and appearance are exactly like this can I consent. I will not accept an ordinary woman; I will marry only one such as this: Her beauty and countenance are like pure gold; her inner qualities and outward conduct correspond; her bodily and verbal actions are never contrary; her mind is pure like empty space; she is peaceful, gentle, radiant, and heedful.

Her words are always spoken with loving-kindness; she does no harm and reverently upholds the principles of the path. She gives alms to śramaṇas and brahmins who observe the precepts. When I ask something of her, she is neither jealous nor resentful.

Her disposition is gentle; she never acts at an improper time; she is upright and free from flattery. She always respects her husband and entertains no other intention. Her mind is not heedless.

She is not pregnant and has borne no child. She abandons arrogance and conceit and serves her husband as a servant would. She drinks no intoxicants, craves no delicious flavors, is not infatuated with sounds, and is neither foolish nor benighted.

She eradicates the root of ignorance, understands the Dharma, abides in ultimate truth, and is neither careless nor rash. She practices no sorcery, always knows shame, utters no harsh words or curses, and constantly reveres and practices the true Dharma. Her body, speech, and mind are pure.

Her words and deeds are always in accord. Her heart is humble, and she extensively cultivates loving-kindness and compassion. She does not slight her superiors, is neither foolish nor obstinate, and harbors no anger.

Amid the assembly she is joyful and harmonious, does not fall into error, and diligently performs wholesome deeds. Toward friends she always shows reverence, regarding them as she would the Blessed One. She considers them as she considers herself, and her good reputation spreads everywhere.

She cultivates every wholesome deed and is always devoted and respectful. Only with such a wife can I consent.”

When King Śuddhodana heard the bodhisattva speak thus, he told the brahmin physiognomist to enter the city of Kapilavastu and go from house to house seeking beautiful maidens, to see who possessed these virtuous characteristics. Among nobles, elders, artisans, teachers, and commoners, was there anyone endowed with all such merits? If such a maiden could be found, the Crown Prince would then welcome her as his bride. Why was this? Because the Crown Prince cared nothing for noble lineage; he valued virtue alone. He then recited this verse:

Whether noble or of brahmin lineage,

A teacher, artisan, or commoner,

Only one possessing such virtue

Should be taken as a wife.

He favors not an eminent clan,

But cherishes only refined conduct.

One endowed with sincere merit—

Only such a one delights his heart.

After hearing this verse, the brahmin went throughout the city of Kapilavastu, visiting each household in search of such a maiden. Upon entering one particular house, he saw a maiden as beautiful as a celestial goddess, surpassingly lovely and pure as a lotus blossom. She was neither tall nor short, neither fair nor dark, neither stout nor thin; in every respect, she possessed the perfect proportions of a beautiful and noble maiden. The maiden greeted the brahmin physiognomist and asked him:

“What do you seek, brahmin?”

The brahmin replied:

“King Śuddhodana has begotten the Crown Prince, who is so handsome that none can compare with him. He possesses the thirty-two excellent marks, and his merit, majestic power, and spiritual splendor shine brilliantly. The Crown Prince himself wrote this verse: ‘Only the maiden whose form, marks, and countenance are foremost among devas and humans shall I marry.’”

The beautiful maiden then recited this verse:

The verse spoken by the brahmin

Clearly expresses his wish to behold such beauty.

Brahmin, the beauty you wish to know—

I possess it all in full.

The man worthy to become my husband

Is so handsome that he is exceedingly difficult to equal.

Inform the Crown Prince of this matter;

Do not let the opportunity pass.

After hearing this verse, the brahmin returned to the king and reported the matter in detail:

“May the Heavenly King consider: Would such a maiden not be worthy to become the Crown Prince’s wife?”

The king asked:

“Which maiden is she?”

The brahmin replied:

“She was born into a kṣatriya family of the Śākya clan.”

The king thought to himself: “The Crown Prince’s form and appearance far surpass those of ordinary people, and his countenance is pure. I fear that the maiden may not please him, so I shall let the Crown Prince choose for himself. I will go to the House of Aśoka and assemble the maidens there, then have the Crown Prince examine them himself. The bodhisattva may look them over and direct his gaze toward the one he favors.”

King Śuddhodana then used various precious jewels and pearls to adorn a beautiful assembly hall, and invited all the beautiful maidens in the city of Kapilavastu to gather there.

The bodhisattva went to the assembly hall and sat upon the seat of the benevolent and worthy. The king instructed a messenger: “If you see the bodhisattva turn his eyes in any direction and show delight, come at once and report it to me.” The bodhisattva then met the maidens of the inner court.

At that time, a maiden from a kṣatriya family of the Śākya clan named Gopā came with the other court maidens to where the bodhisattva was. She withdrew to stand at one side and gazed intently at the bodhisattva without blinking. The bodhisattva looked over all the maidens and immediately smiled with delight. He then presented a precious jeweled necklace to Gopā. Gopā said, “I do not delight in precious necklaces; I shall adorn myself with merit.”

The Crown Prince returned to the palace and praised this as something unprecedented. Gopā now clearly understood that life is impermanent and did not crave the wealth, honor, and glory of the world.

The messenger then went to the king and reported the entire matter: The one upon whom the Crown Prince had fixed his gaze was Gopā of the Śākya clan. Upon hearing this, the king sent the brahmin to act as matchmaker and seek this maiden as the Crown Prince’s wife. The kṣatriya family of the Śākya clan said:

“According to the custom of our clan, we give our daughters only to a man accomplished in the arts. If the Crown Prince possesses the arts and is thoroughly skilled in archery, horsemanship, chess, literature, mathematics, and rites and music—if he is fully proficient in all six arts—only then will we give him our daughter.”

The brahmin immediately returned and reported everything to King Śuddhodana. The king reflected and then told the bodhisattva about it. The bodhisattva said to the king:

“Let the matter rest! Why continue seeking her?”

The king asked:

“Why do you say to let it rest? Is there a man of stature who possesses no skill? We are discussing a proper matter, yet you say to abandon it!”

The Crown Prince said to his father the king:

“Whatever ought to be done, I am capable of doing.”

The king asked the bodhisattva:

“What arts have you mastered?”

The bodhisattva replied:

“In this world, there is no art that is exceptional or beyond me. You will soon see.”

The king then laughed:

“Can you demonstrate the arts?”

The bodhisattva replied:

“I can. I ask that my royal father assemble all our kinsmen of the Śākya clan, and they may demonstrate the arts together with me.” The king ordered his close ministers to command that bells be rung and drums beaten throughout the kingdom, announcing that seven days hence the Crown Prince would demonstrate the arts. All who possessed skill in the arts were to attend the gathering.

Within seven days, five hundred members of the Śākya clan had all assembled. The daughter of the kṣatriya family of the Śākya clan would be given to whoever displayed the greatest skill. Whoever ranked foremost in archery and chess would marry the maiden.

Everyone went out together through the city gate. At that time, Devadatta was leading an elephant by the hand into the city gate. Seeing the Śākyas assembled and wishing to display his prowess, he seized the elephant’s head with his right hand, grasped its trunk with his left, and dashed it to the ground, killing it. Just then, Nanda and his companions were leaving through the city gate. Seeing the huge elephant lying dead in the middle of the road, they asked:

“Who killed it?”

They were told:

“Devadatta killed it.”

Nanda lifted the elephant and laid it beside the road.

When the Crown Prince subsequently came out through the city gate, he saw the dead elephant, stopped, and asked:

“Who killed this elephant?”

His attendant replied:

“Devadatta killed it.”

The bodhisattva asked again:

—Who moved it and laid it beside the road?

They replied:

—The worthy Nanda.

The bodhisattva said:

—Excellent! Since the elephant's body is so enormous, its foul stench would spread throughout the city.

He then lifted the elephant with his right hand and hurled it outside the city, far beyond the city moat. At that moment, countless hundreds of thousands of devas raised resounding praises, saying together:

—Excellent! Excellent!

The devas in the sky recited verses of praise:

With one hand he grasped the great white elephant,

Whose dead body was exceedingly heavy,

And hurled it outside the city,

Far beyond the city moat.

This surely is the most holy sage,

Whose person has transcended worldly distinctions in equanimity;

He will swiftly attain omniscience,

For the power of the sage abides forever.

At that time, five hundred kinsmen of the Sakya clan all went to the city gate and assembled in a broad open space, intending to display their skills. King Suddhodana, together with the great and powerful families of the Sakya clan, went to the place where the skills were to be displayed. Countless people accompanied the bodhisattva, wishing to behold his abilities.

The Sakyas had previously seen the bodhisattva at school, where he had praised and clearly named sixty-four kinds of scripts. When the teacher Visvamitra saw this, he was greatly astonished and declared it unprecedented. Neither in heaven nor among humankind was there anyone possessing such abilities.

Yakshas, nagas, and asuras could not compare with him. Upon witnessing his abilities, they knew that he was indeed a sage. Because his power of understanding was consummate, he comprehended thoroughly the complete meaning of every written character, from beginning to end, and there was nothing he did not penetrate.

From what they heard and saw, his virtue far surpassed that of Sakra, Brahma, the devas, the sun, and the moon. We have witnessed such mastery with our own eyes; who could surpass him?

The kinsmen of the Sakya clan told everyone:

—Although the bodhisattva entered school, he had already mastered every branch of literature, mathematics, and the arts. A person of such knowledge is exceedingly rare.

Now that this great assembly has gathered here all at once, whether to compete for superiority or to display their skills, let everyone watch and see who will prevail.

Chapter 10: THE CONTEST OF SKILLS

At that time, there was a great minister of the Sakya clan named Jvalarashmi, who was foremost in mathematics and possessed exceedingly broad knowledge. The king trusted him greatly and asked him:

—Observe and tell me: in which discipline does the prince excel most?

The bodhisattva then observed the Sakyas and the princes of various kingdoms, numbering several hundred. Each made an attempt at throwing, but none could equal the bodhisattva. The bodhisattva said:

—Wait, all of you. I shall make my throw.

At that time, a prince came forward to compete in throwing with the prince, but he too could not equal him. Even when all five hundred had finished, not one could match him. Everyone in the assembly then praised him:

—Even a single word he utters is unprecedented, much more so his knowledge of all the arts. What he says is exceedingly extraordinary; our discussions could never exhaust it. Although the great minister Jvalarashmi is skilled in mathematics, he cannot equal the prince in discussing mathematical methods.

He could know the number of every tree, medicinal herb, and drop of water in the streams throughout the land of Kapilavastu. He knew the games of subo, six-eight, and others. He understood astronomy, geography, the eight extraordinary arts, celestial portents, and earthly upheavals. In all the arts, no one could compare with the bodhisattva. He knew thoroughly and exhaustively everything from the past to the future and possessed the six higher knowledges and the three insights. Who could equal him? The devas, the people, and the celestial spirits in the sky raised their voices in praise:

—Whatever all beings in the three realms think within their minds—their wholesome and unwholesome thoughts, calamities and blessings, worldly matters and matters of the Path—the moment a thought first arises, he knows it thoroughly, from root to branch, without any obstruction. In song, dance, music, and the arts, there is not one discipline he has not mastered. This is due to the power of the Path cultivated through compassion, benevolence, harmony, and patience over hundreds of thousands of kalpas. His conduct is unassuming, and he wanders alone through the three realms like the sun illuminating all four directions. With such a mind, the bodhisattva is entirely free from doubt and hindrance! The devas in the sky again offered praise:

This is the most eminent and holy of great men. Although you see only his worldly deeds, listen to what I shall say:

—In a single thought of resolve, he travels throughout countless hundreds of millions of lands in the ten directions, reaching every place to make offerings and reverently worship the teachers of the Path in the ten directions. Though he manifests such coming and going, he still does not pervade everywhere. What sort of supernormal power do you suppose this to be? Who can comprehend the solitary stride of the Peerless One? For this reason, together hold the bodhisattva in the highest reverence!

The Sakya princes said:

—For one who clearly understands, all craving for form is purified, and everything is fundamentally empty.

At that time, the bodhisattva, with one-pointed mind, clearly perceived everything from root to branch. His Sakya kinsmen assembled together, wishing to compete in martial arts.

Devadatta was habitually proud and arrogant, considering himself highly capable and believing that no one could rival him. He constantly wished to vie with the bodhisattva in strength and prowess. All who came to watch recognized that the bodhisattva far surpassed the others. Together they circumambulated the bodhisattva to the right and bowed their heads in reverent homage to the Great Sage. Devadatta and Nanda were determined to wrestle. The bodhisattva remained serene and unhurried. Out of compassion, he lifted Devadatta bodily into the air and spun him around three times. Because of his vast loving-kindness, he did not allow Devadatta to suffer any injury. He gently set him back upon the ground, and Devadatta's body felt no pain at all.

The bodhisattva said:

—All of you who are haughty and have not relinquished self-importance, gather here and wrestle with me all at once. Let everyone possessing skill assemble here.

Through the bodhisattva's strength, as soon as his hand touched each man, that man naturally fell to the ground. At that time, countless hundreds of millions of thousands of devas and spirits in the sky raised their voices loudly in praise:

—Excellent is the peerless bodhisattva; no one can overcome him.

The heavens rained down many kinds of flowers, and all praised him unanimously:

—Even if all beings throughout the ten directions were mighty wrestlers, he could cast them all down at once, much more so these men!

The bodhisattva's patience was like Mount Sumeru, surpassing even the Cakravada iron mountains; no one could move him. If he were to grasp all the mountains in the ten directions with his hands, in but an instant they would be crushed to ashes and dust, much more so the bodies of ordinary mortals! Now that his strength has been made clear, there is nothing astonishing in this. This is merely ordinary worldly strength, not yet the ultimate power of the Path that subdues Mara and his retinue. He will surely and swiftly attain the unsurpassed, true, and perfect Path and become the consummately Fully Awakened One. Clearly, the bodhisattva's merit and virtue are supremely excellent.

The warriors of the Sakya clan saw that the bodhisattva's virtue was vast and immeasurable. In hurling the elephant and competing in wrestling, few among his contemporaries could equal him.

At that time, the king and the Sakyas also wished to hold an archery contest. Devadatta set his target forty miles away, Nanda set his sixty miles away, and the bodhisattva set his one hundred miles away. Devadatta then shot an arrow that struck the drum placed forty miles away, but it went no farther. Nanda struck the drum sixty miles away, but his arrow likewise could go no farther. The Sakya warriors could shoot only forty miles and could not exceed that distance.

Then a bow was handed to the bodhisattva. When the bodhisattva drew it, the bow immediately broke. The bodhisattva asked:

—Is there another bow in the city, stronger than this one, that I may use?

The king replied:

—There is.

—Where is it kept? the bodhisattva asked.

The king replied:

—Long ago, my grandfather was named Lion. His skill in archery was extraordinary, and no one could equal him. After my grandfather passed away, no one was able to use that bow, so it is now kept in the temple of the gods.

The bodhisattva said:

—If so, may it be brought here.

The attendants brought the bow. None of the Sakya warriors could draw it, so they handed it to the bodhisattva. Remaining seated where he was, he drew the bow, producing a sound that was heard throughout the city. Hundreds of thousands of people in the kingdom and the devas in the sky raised their voices in praise and recited this verse:

Seated calmly where he is,

At once he draws the bow;

Endowed with vows such as these,

He will surely soon attain Buddhahood.

The bodhisattva then took the bow, fitted an arrow to it, and immediately released it. The arrow pierced a drum placed one hundred leagues away. Where the arrow struck the ground, it created a spring from which water poured forth abundantly. The arrow then flew on and pierced Mount Cakravada. The trichiliocosm quaked in six ways. All the Sakya princes marveled and praised this unprecedented event. The devas in the sky also praised him, saying:

—Truly, this has never been seen before. This is genuine, pure skill, truly extraordinary among bodhisattvas.

The Sakya warriors then escorted the maiden Gopi into the palace of King Suddhodana to become the bodhisattva’s wife. In accordance with worldly customs, the bodhisattva manifested the appearance of taking delight in her. Among the eighty-four thousand palace women, Gopi was foremost. The royal consort Gopi remained steadfast in heart. Even while resting, she was usually wakeful and aware, sleeping very little. In a secluded and tranquil chamber, she reflected, “He will not abandon me.” The palace women constantly surrounded and attended her. At that time, they recited this verse:

Several thousand attendants

Wondered: From what source does he possess

Such majestic power and utter sincerity,

Standing among them like a flame?

He always guards his faculties;

His mind delights in nothing else.

Like the sun shining brightly,

He has no need to issue commands.

Dwelling in the palace among the palace women, the bodhisattva instructed, taught, and guided all eighty-four thousand of them to arouse the aspiration for unsurpassed, complete, perfect enlightenment, from which they would never retreat.

At that time, in Tusita Heaven, there was a deva named One Who Urges Renunciation. His mind was set upon the path of unsurpassed, true enlightenment, and he had attained non-retrogression. Surrounded by thirty-two thousand devas in his retinue, he came to the bodhisattva, stopped above the palace, and stood in the sky. He then spoke this verse:

Lion among beings in this life,

In lives to come you will receive renown.

Though following custom and dwelling in the palace,

You constantly teach and transform the world.

Though now amidst worldly life,

You instruct countless devas and humans.

Today is precisely the time;

You should go forth into homelessness.

Those whose bonds have not been untied,

Seeing the path of one free from craving,

Will discern whom they should liberate;

For the blind, manifest the path.

The world cherishes wealth, wives, and children,

Riches, honors, and all possessions.

When they see you renounce these,

They too will surely leave home and go forth.

Abandon the seven treasures and the four continents,

Their pleasures, amusements, and luxurious delights,

To live the life of a renunciant,

Sovereign upon the lion throne.

Knowing conduct, your mind rests secure;

You do not delight in sensual desires.

You were born for a great purpose:

Attain the path and liberate devas and humans.

Bowing my head, I take refuge,

Steadfast as mountains and rivers.

Going forth is excellent;

Always establish extraordinary conduct.

Your body is of beautiful golden hue,

Upright and foremost among all.

To establish the path, you should leave the kingdom

And benefit devas and humans everywhere.

You do not crave the pleasures of the five desires,

But devote your mind to the sublime Dharma.

Your noble wisdom is ever complete;

The work of sages is to liberate the world.

Your deepest intention earnestly longs

To leave the palace of King Suddhodana,

Gradually withdrawing like a lotus,

Your thoughts dwelling upon detachment.

The defilements blaze fiercely;

You should depart from this prison.

One of immeasurable majestic virtue,

Quickly establish the path of liberation.

Compassionate and wise one,

Seeing sentient beings afflicted by sickness,

Use the Dharma as healing medicine

And establish the bliss of nirvana.

To extinguish the path of darkness

And the bonds of wrong views and delusion,

Quickly instruct devas and humans

And grant them the discerning eye of the path.

Teach countless multitudes—

Devas, nagas, spirits, and asuras.

Having attained the path to Buddhahood,

They will again hear the unsurpassed Dharma.

To rescue kings and beasts,

Your radiance will illumine the palace.

They will be subdued and bow their heads,

And you will cause the Four Heavenly Kings

All to seek refuge in you;

They will then wish to offer four bowls.

May you attain Buddhahood as you have vowed.

Brahma, practicing meditative concentration,

Contemplates loving-kindness with profound compassion.

He exhorts and assists the Honored One among humans,

Delighting in bringing aid to all.

Turn the unsurpassed Dharma wheel

Once you have attained the fruit of Buddhahood.

Seated beneath the Bodhi tree,

Contemplate all names and forms;

You should clearly behold the attainment of the path.

And the other bodhisattvas,

Seeing the discussions within the palace,

Will teach the assembly from the beginning

So that, in the end, they attain peace and joy.

Having bestowed gentle words,

Mindfulness and concentration, decisively imparted,

Utterly sincere and never false,

Your voice resounds everywhere, supremely excellent.

Chapter 11: THE FOUR EXCURSIONS

The Buddha said to the bhiksus:

—When the devas urged the bodhisattva to renounce the household life, his father, King Suddhodana, had a dream while asleep. He saw the bodhisattva leave home, delighting in secluded places and surrounded by devas. He also saw him shave his head and put on the kasaya robe.

Awakening from the dream, the king immediately sent someone to ask whether the prince was still in the palace. The attendant reported, “The prince is presently in the palace.” King Suddhodana entered the palace and said to the prince, “Today I saw an omen in a dream: the prince will surely leave home. Why?

Because of the extraordinary vision I have just seen in my dream, I thought to myself, ‘The prince must wish to go on an excursion.’ Therefore, orders must be given to repair the roads and decorate all the crossroads. Musicians and performers must rehearse until their music and songs are thoroughly refined, and everything must be made pure and beautiful. Seven days from now, the prince will go out to look around.

The roads must be repaired so that they are level and clean. Do not allow anything displeasing to enter the prince’s sight.”

The ministers obeyed the command and completed the preparations according to the prescribed manner. They hung banners, pennants, and canopies, while soldiers surrounded the prince as an escort. The bodhisattva then departed through the eastern gate of the city, bearing a majestic and awe-inspiring demeanor. At that very moment, the devas transformed themselves into an old man whose hair was entirely white, whose eyes were dim, whose ears were deaf, whose teeth had fallen out, and whose breath came in wheezing gasps. Groaning and bent-backed, he leaned upon a staff and dragged himself forward step by step, then stopped in the middle of the road.

Although the bodhisattva knew, he deliberately asked:

—What kind of person is this, with white hair, fallen teeth, and such an emaciated body?

The charioteer replied:

—This is called an old person. His faculties have become worn out, his appearance has changed, his complexion has faded, he cannot digest food or drink, and his strength has dried up. His life has declined toward its end, and his lifespan is about to cease; therefore, he is called an old person.

The bodhisattva then said:

—This calamity arises from the very nature of worldly existence. All sentient beings face this misfortune. Human life passes extremely swiftly, like water rushing down from a high mountain. Once a day has passed, it is difficult for it to return. Old age approaches just as swiftly; how could this not be suffering?

With single-minded concentration, he reflected upon the true meaning. The charioteer said:

—This person alone is not subject to this painful calamity; everyone beneath heaven is likewise. This is the natural course of worldly life. Venerable sages, parents, relatives, kinsmen, and learned people—everyone must come to this old age, for all share this common karma.

The bodhisattva said:

—Failing to understand its meaning, foolish people are arrogant and do not realize that old age is approaching. They immerse themselves in worldly life and cannot turn back. To be intoxicated by the five sensual pleasures is truly of no benefit; they are no different from a flash of lightning in the empty sky.

Returning to the palace, he reflected upon the scriptures and felt compassion for all sentient beings throughout the ten directions. He thought, “The medicine of the Dharma should be used; it will surely cure this illness.”

The following day, the bodhisattva again requested permission to go out on an excursion. The king ordered the officials responsible for affairs outside the palace to repair the roads and sweep them clean.

The bodhisattva had the chariot driven out through the southern gate of the city. In the middle of the road, he saw a sick man whose body was emaciated but whose belly was greatly swollen. He lay beside the road, his mouth gaping as he struggled for each breath, his life about to end. Although the bodhisattva understood, he deliberately asked the charioteer:

“What kind of person is this?”

The charioteer replied:

“This is called a sick man who is near death. His life will last only a few moments more, and the joints of his bones are about to fall apart. The little life remaining to him is as tenuous as a strand of hair.”

The bodhisattva then said:

“All things are impermanent; all who possess a body must undergo suffering. All who are born must endure this suffering—how can anyone escape it? Before long, my own body will also become like this; would that not be painful? Where there is a body, there is necessarily suffering; only without a body can there be peace and joy.”

He then had the chariot return to the palace. On another day, he asked his royal father for permission to go out sightseeing. The king commanded the officials outside the palace to repair the roads, making them level and clean. The prince had the chariot driven out through the western gate of the city and saw a dead man laid upon a bier. His entire family surrounded him and carried him beyond the city, weeping bitterly, their tears falling like rain, their heads and faces covered with dust. Beating their breasts, they cried aloud, “Why have you gone away, leaving me alone?”

Although the bodhisattva understood, he still asked:

“What kind of person is this?”

The charioteer answered:

“This is a dead man. Whoever is born must inevitably die, just as the coming of spring must inevitably be followed by winter. Once this body has died, the spirit departs far from relatives and kin. Humans and other beings alike all follow the same course; without birth, there would be no death.”

The bodhisattva replied:

“Death is suffering, and the spirit is filled with fear. Where there is birth, there must be the sufferings of aging, illness, and death, which arrive when the causes within have fully ripened. Is this not suffering? I see that when a person dies, the physical form decays, yet the spirit is not extinguished. Therefore, the sages regard the body as a source of suffering and affliction, while fools cherish it and never grow weary of it, even unto death. I cannot accept death merely to receive life again, forever coming and going through the five destinies and thereby exhausting my spirit!”

He then had the chariot turned around and returned, contemplating how to liberate sentient beings throughout the ten directions.

On yet another day, he asked his royal father for permission to go out sightseeing. Passing through the northern gate of the city, he saw a sramana who was purely cultivating the holy life. He was silent and composed, his faculties tranquil, his gaze straight ahead, his dignified conduct and deportment never departing from the rules of the path. His robes were properly arranged, and he held a Dharma vessel in his hand.

The bodhisattva asked:

“What kind of person is this?”

The charioteer replied:

“This is called a bhiksu. Having abandoned sensual desire, his mind is serene, like a great mountain that cannot be moved. He is difficult to defile, like empty space. Whether coming or going, bending down or looking up, he never departs from proper conduct and decorum. His mind is like a lotus flower, never stained, and also like a luminous pearl. He has penetrated the six superknowledges without any obstruction. With loving-kindness and compassion, he pities all beings and wishes to liberate those throughout the ten directions.”

The bodhisattva then said:

“Excellent! This indeed is what I have always delighted in. With the mind serene, one has compassion for oneself and liberates others, and wholesome karma swiftly bears the fruit of the deathless nectar.”

The Buddha told the bhiksus:

“King Suddhodana observed the bodhisattva’s virtuous conduct. Seeing and hearing that the bodhisattva took no delight in worldly wealth and honor, and that his mind was like empty space, he became increasingly fearful. Afraid that the prince would renounce the household life, he guarded him day and night.

He ordered the city walls to be raised higher and the moats surrounding the city to be dug deeper. The city gates were replaced; the sound of their opening and closing could be heard forty leagues away. Strong warriors wearing armor and carrying staves were stationed to guard the four city gates.

All the soldiers were admonished not to leave any opening, for they were not to allow the prince to depart and renounce the household life. Within the palace, more palace women were brought in to play instruments, sing, and provide amusements, solely to delight the prince so that he would no longer harbor sorrow.

“That bodhisattva had accumulated wisdom and virtue in former lives; therefore, even while still in his mother’s womb, he possessed auspicious spiritual majesty. In dreams, the merit, achievements, blessings, and fortune connected with him were seen to be exceedingly great. Throughout the ten directions, jeweled canopies spontaneously appeared, sheltering the three realms and bringing them peace and security, while teaching all beings to eliminate the evil destinies.

“At a crossroads, birds of four different colors became a single color. Passing over various kinds of filth, their feet remained unstained. There was also a great river filled to overflowing.

Sentient beings wished to cross but could not pass over it; yet as soon as fear arose in their hearts, they were able to cross. He saw countless people afflicted by illness, with no physician to treat them. He then became their physician, curing innumerable illnesses and causing them all to be free from pain.

He saw himself seated upon a lion throne, while devas in the sky joined their palms and bowed their heads. He saw himself on a battlefield subduing hostile enemies, while countless devas attended him in the sky. Such were precisely the pure and auspicious dreams seen by the sage, complete with right conduct.

When the devas heard of them, their hearts rejoiced. Before long, he would attain the path and become the honored Teacher of devas and humans.

“At that time, the bodhisattva thought, ‘It would not be proper for me to renounce the household life without first going to bid farewell to my royal father.’ Thus, in the stillness of the deep night, he left his own palace chambers and went to his royal father’s palace. He surveyed the entire palace without any fear in his heart. Light shone everywhere. The king awoke, and upon seeing the light, he sent men to inspect the four city gates. The soldiers and generals had not gone out, so why was this light shining everywhere?

“The attendants came and reported:

“‘Dawn has not yet come, nor has the sun risen, yet light has spontaneously appeared upon the walls and trees. Myriad birds are singing loudly and all wish to fly toward the place from which the light comes. This light is supreme, gentle, peaceful, cool, and harmonious. The walls and trees cast no shadows at all. At that time, the Most Virtuous One was there, sitting beside a window and contemplating as he surveyed the four directions.

“Then there were devas who wished to depart but were unable to do so. The bodhisattva wished his royal father to become aware of his presence and awaken. Standing upright, the bodhisattva expressed his intention to his royal father:

“‘May my royal father not harbor sorrow, anxiety, or distress, nor dwell upon far-reaching concerns. The devas now encourage and assist me in renouncing the household life. I beg forgiveness for not having yet aided the kingdom.’

“When his royal father heard these words, he wept sorrowfully, shedding tears, and asked the prince:

“‘What is your aspiration? When will you return and speak with me, so that my longing and expectation may be satisfied? I am now old and frail, and the kingdom has no heir.’

“The bodhisattva then spoke gentle words to his royal father:

“‘I wish to request four things. If my royal father can grant me complete freedom from these four conditions, I will not ask to renounce the household life. These four wishes are:

1. I wish always to remain young and never grow old.

2. I wish never to suffer illness throughout my life.

3. Never to die.

4. Never to be separated from those I cherish.

“‘Even sages who possess the five superknowledges and dwell for an entire kalpa cannot escape death. If my royal father can grant me these four wishes, I will not ask to renounce the household life.’

“When the king heard this, he became even more sorrowful and said:

“‘From ancient times until now, no one has ever attained these four wishes. Who could possibly escape these four calamities? You are like a lion, encouraged and assisted to fulfill this aspiration of compassionately liberating sentient beings.’

“At that time, the bodhisattva left the palace, his resolve single-minded and firm, paying no heed to the scenes around him. Early the next morning, his royal father arose, convened the royal court, assembled the Sakya clan, and informed them of this matter:

-The Prince will certainly leave the kingdom, renounce the household life, and study the Way. What plan should you ministers devise to keep the Prince here?

The members of the Sakya clan replied:

-We must keep constant watch over him. Why? Because the relatives of the Sakya clan are innumerably numerous. Although the Prince possesses great strength, how could he possibly escape alone?

King Suddhodana then commanded five hundred strong, resourceful, and skillful men of the Sakya clan to instruct five hundred soldiers thoroughly in every art of warfare. He ordered mighty warriors to stand guard at the eastern gate of the city and watch over the bodhisattva. Each Sakya warrior was accompanied by five hundred soldiers, and each soldier had a carriage bearing five hundred men who followed and guarded the bodhisattva. It was likewise at all four gates of the city. The crossroads, all the village roads, and the village gates were guarded in the same way.

The royal father himself, surrounded by five hundred Sakya youths, mounted elephants, chariots, and horses and stood guard at the gate of his palace, remaining awake day and night.

At that time Queen Mahaprajapati instructed her attendants:

-Light lamps and burn incense throughout the night, and do not sleep. The Stainless One now takes no pleasure in remaining within the palace and surely wishes to renounce the household life. Let us all prevent him and not allow him to depart. Perform music to delight him. Shut all the gates tightly and do not permit them to be opened freely. Adorn the palace with banners, canopies, and silken fabrics. Decorate the windows beautifully. Display the fruit groves and every kind of precious object for him to see. Even if he wishes to leave, his fondness for the scenes arranged here may cause him to remain.

The Buddha told the bhiksus:

-At that time twenty-five generals of the ghosts and spirits, General Panca of the ghosts, the Mother of Ghost Children, and her five hundred children all assembled and discussed among themselves:

-Today the bodhisattva will leave the kingdom and renounce the household life. Let us all follow, attend upon him, and make offerings.

The Four Heavenly Kings also simultaneously proclaimed to all the ghosts and spirits:

-Today the bodhisattva will abandon the kingdom and the royal throne. You must diligently attend upon him and make offerings.

Each of these ghosts and spirits brought five hundred kinds of troops. Their power was mighty, like indestructible vajra, and they courageously and diligently aided sentient beings. The bodies of the ghosts were as immense as Mount Sumeru, and they allowed no evil deed to offend the One of Perfect Virtue. Sakra, Brahma, the Yama devas, the Tusita devas, the Nirmāṇarati devas, and the Paranirmita-vasavartin devas each commanded countless hundreds of thousands of their officials and attendants to follow before and behind and lead the way. With flowers, incense, music, and scented water sprinkled upon the ground, they all accompanied and attended upon the bodhisattva. Sakra and Brahma, the heavenly kings, attended on either side.

At that time a deva prince named Pure Intention said:

-I shall assist the kingdom of Kapilavastu and cause all its men and women to dwell in peace and harmony.

A deva prince named Luminous Sound declared:

-I shall transform my body into all manner of elephants, horses, and carriages carrying men and women who will raise melodious sounds. If anyone is unable to hear them, I shall nevertheless cause that person's mind to become tranquil and free from thoughts and recollections.

A deva prince named Purity said:

-I shall establish seven great carriages in the sky, from which will hang images of the sun, the moon, and radiant jewels shining brilliantly. I shall display precious banners, pennants, and canopies, scatter flowers, burn incense, prepare the roads, and attend upon the bodhisattva.

The naga king La-mạt said:

-I shall manifest thirty-six thousand carriages and place them at the crossroads. I shall have celestial maidens sit upon them and perform music as offerings while attending upon the bodhisattva.

Sakra, Lord of the Devas, said:

-I shall bring my retinue and go before the bodhisattva to lead the way.

The bodhisattva Dharma Conduct said:

-I shall raise clouds the color of pure gold and cause fragrant sandalwood perfume to rain throughout the world.

The naga king Hòa Lân, the naga king Manasvin, the naga king Tán Câu, the naga king Anavatapta, and the naga kings Nanda and Upananda each likewise declared that they would raise clouds the color of pure gold and rain down exquisite sandalwood fragrance.

Thus, bhiksus, devas, nagas, ghosts, spirits, gandharvas, and others constantly longed to draw near, visit, and attend upon the bodhisattva. The bodhisattva contemplated the Dharma of the true path and cherished peace and security. Entering the palace, he reflected upon the deeds of the Buddhas of the past. Out of compassion for sentient beings, from the moment he first aroused the aspiration to practice the Way until his cultivation had matured, he never relinquished four vows. What were the four?

1. While studying the Way, if I attain perfect enlightenment and swiftly realize omniscience, I shall don the armor of the great vow and rescue all sentient beings from suffering and adversity. I shall enable sentient beings to escape the bonds of birth, old age, sickness, and death within the three realms. Sentient beings rely upon worldly ways and are surrounded by suffering and adversity; I shall lead them to tranquility, where they will no longer be bound by affection and craving. This is the first vow.

2. Sentient beings are submerged in the darkness of ignorance and understand nothing at all. Because they are obscured by delusion, impure thoughts arise within them. For their sake, I shall open and reveal the pure eye of wisdom, enabling them to penetrate inwardly and outwardly without limitation. This is the second vow.

3. Sentient beings in the world raise the banner of arrogance. They constantly scheme on behalf of the self and become attached to their bodies and lives. They esteem themselves and despise others, while their minds constantly abide in inverted and erroneous views. They regard the impermanent as permanent. Their minds take no delight in the noble path, and they fall into the three kinds of karma. I shall instruct them and cause them all to enter the true path. This is the third vow.

4. Sentient beings are submerged in the ocean of birth and death, drifting and revolving without shore or boundary. They have destroyed the root of wisdom and wander deluded through the five destinies, unable to save themselves. I shall expound the Dharma for them and cause them all to attain liberation. This is the fourth vow.

In previous lives I constantly established these four vows. Now the time has come to fulfill them, and I cannot turn away from or abandon them. Therefore, I shall renounce the household life, attain perfect enlightenment, and liberate beings throughout the ten directions.

At that time the deva prince Dharma Conduct and a deva prince from the Pure Abodes entered the palace and manifested apparitional forms. These forms, engaged in play, changed and revealed their impermanence while suspended in the sky. They then spoke these verses to the bodhisattva:

The deva prince in the sky proclaimed in praise:

The lotus of awakening shines in tranquil purity.

Why remain amid the five sensual desires?

Great Sage, leave home and household behind.

Heed the counsel that I offer;

You should look closely within the palace.

See the many people lost in delusion,

As though beholding the dead in this world.