修行本起經

Chapter 1: MANIFESTATIONS

Thus have I heard:

At one time, the Buddha was dwelling in the monastery of the Sakya clan, beneath a nyagrodha tree in the kingdom of Kapilavastu, together with a great assembly of one thousand two hundred and fifty bhikshus. All of them had attained arhatship. They had long followed the Buddha in the pure cultivation of the holy life; their defilements were exhausted, their minds purified, and their wisdom unhindered.

They thoroughly understood all dharmas, had laid down the heavy burden, and had attained what they sought. These bhikshus had severed the bonds of the three realms, understood all that needed to be understood, possessed the three supernormal powers, and attained the six higher knowledges. There were also five hundred bhikshunis, including Mahaprajapati Gautami, and others too numerous to name.

Assemblies of upasakas and upasikas, brahmins of other schools, Nirgranthas, and countless others all came to join the gathering.

All the devas of the Four Heavenly Kings, the lord of the Trayastrimsha Heaven, the lord of the Yama Heaven, the lord of the Tushita Heaven, the lord of the Nirmanarati Heaven, the lord of the Paranirmita-vashavartin Heaven, and the lord of the Brahma Heaven, together with innumerable assemblies, came and gathered there.

The dragon kings, asuras, garudas, kimnaras, mahoragas, and all honored deities, each accompanied by their retinues, also came and gathered there.

King Shuddhodana, King Anudatta, King Anupaghata, King Amritashuddha, and nine hundred million elders of Kapilavastu, together with their retinues, came, bowed at the Buddha’s feet, and sat to one side.

At that time, the Buddha’s entire body bore the thirty-two excellent marks and the eighty minor characteristics. He emitted light that illuminated the entire three-thousandfold world-system. Like the radiant full moon shining prominently amid the myriad stars, majestic in spiritual power, he was the king of sages among the entire assembly.

Everyone harbored doubts and thought: “The prince was born in Kapilavastu and was the eldest son of King Shuddhodana. He renounced his noble royal station to seek the Way. Did he sit beneath the tree for six years or for twelve years before attaining enlightenment?”

They further thought: “What were the prince’s original practices and methods of cultivation that enabled him to attain such loftiness? Whom did he honor as his teacher, that today he is so exceptionally revered? What Dharma did he formerly cultivate that enabled him to awaken and become a Buddha?…”

Knowing the doubts in everyone’s minds, the Buddha asked the Venerable Maudgalyayana:

“Can you explain these causes to the Tathagata?”

The Venerable Maudgalyayana rose from his seat, adjusted his robes, knelt with palms joined, and addressed the Buddha:

“Yes, Blessed One. Relying now upon the Buddha’s majestic spiritual power and sustained by his supernormal might, I shall explain this matter clearly for everyone.”

The Buddha said:

“Immeasurable kalpas ago, you were originally an ordinary person. From the time you first sought the Buddha-Way until now, you have taken bodies according to karma and wandered through the five destinies. When one body perished, you assumed another; thus birth and death continued without end.

Suppose all the grasses and trees throughout heaven and earth were cut into counting slips: even then, they could not suffice to count my bodies. Or suppose the period from the beginning of a world until its end were called one kalpa: my births and deaths have exceeded the formations and destructions of worlds beyond all reckoning. Solely out of compassion for those in the world who, driven by craving, drift endlessly upon the ocean of sensual desire, I resolved to return to the source of mind and strove to cross beyond it myself.

Throughout many lives, I diligently endured hardship without considering it wearisome. My mind was serene, unconditioned, and free from desire. I gave even my body and life, sincerely upheld the precepts, practiced patient forbearance and humility, advanced with heroic diligence, contemplated with one-pointed mind, and trained in the wisdom of the sages.

I showed loving-kindness to all beings, felt compassion for the poor and afflicted, comforted, cared for, and nurtured sentient beings, rescued those in distress, and served the Buddhas—those rightly awakened to the truth. I cultivated merit and accumulated virtues too numerous to remember completely.

“In the distant past, the Buddha Dipamkara appeared in the world. There was then a sage-king named Dipavriddha, who ruled the kingdom of Dipavati. The people enjoyed long lives and were filial, compassionate, benevolent, and righteous. The land was fertile, and the age was peaceful.

“The king had a crown prince named Dipaprabha, who was intelligent and wise, with few equals in the world. The sage-king loved his son exceedingly. When the royal father was approaching death, he relinquished the throne to the crown prince.

Prince Dipaprabha, however, reflected upon the impermanence of life, yielded the throne to his younger brother, and renounced the household life to become a shramana. He attained the Way and became the Buddha known as the Unsurpassed, Most Honored One. His spiritual virtue shone brilliantly without distinction between day and night.

Together with an assembly of six hundred and twenty thousand bhikshus, this Buddha traveled throughout the world teaching and transforming beings. He then returned to the kingdom of Dipavati to deliver the royal clans, the officials and subjects of that kingdom, and all its people. When he returned to his native land, however, the civil and military officials believed that the Buddha and his great assembly had come to invade and seize the kingdom.

They discussed among themselves: ‘We must lead our army forth to resist them and must not allow the kingdom to be lost!’ They immediately deployed their forces toward the Buddha.

“With the six higher knowledges, the Buddha looked into their minds. He conjured a great city, lofty, spacious, majestic, and beautiful, facing their city. Out of compassion for the people of the kingdom and wishing to bring them liberation, he then conjured two cities made of vaidurya. The cities were transparent and empty within, radiating light from the inside outward. He also conjured six hundred and twenty thousand bhikshus who, like the Buddha, displayed miraculous transformations.

“Seeing this, the king became greatly alarmed. His suspicions dissolved, and reverence arose in his heart. He immediately went before the Buddha, bowed his head, and repented of his stubborn nature and the malicious thoughts he had harbored toward the Buddha. He said:

“‘This fool’s only joy is to humbly beseech the Buddha’s forgiveness. I beg the Buddha to return to the monastery. For seven days I shall prepare offerings with which to welcome the Most Honored One.’

“The Buddha understood the king’s intention and silently consented to return. The king then asked his ministers:

“‘How should one welcome a sage-king?’

“The ministers replied:

“‘The proper way to welcome a cakravartin king is to adorn the kingdom and level the roads for a distance of forty miles. Sprinkle fragrant water upon the ground and pave it with precious gold and silver. Make railings from the seven treasures, erect banners and streamers, and fashion canopies from flowered silk of five colors. Decorate every thoroughfare within the city gates. Let lutes, singing, and music resound as in the Trayastrimsha Heaven. Scatter flowers, light lamps, burn all manner of fragrant incense, and have attendants stand reverently along both sides of the road.’

“After seven days, all the preparations were complete. The king ordered the civil and military officials to accompany and escort him, and he personally went to welcome the Buddha.

“Out of compassionate concern for the people, the Buddha told the bhikshus:

“‘Prepare to accept the invitation.’ The bhikshus obeyed the command and returned to their native kingdom.

“The Buddha said:

“‘Do you see how magnificent and beautiful this offering ceremony is? In the past, when I served the Buddhas of former ages, I likewise made magnificent offerings such as these today.’

“At that time, there was a young brahmin named Vimala-prabha. From childhood he was intelligent and quick-witted, with aspirations vast and far-reaching. He lived in seclusion amid forests and mountains, practiced meditation, preserved the Way, and thoroughly mastered all esoteric scriptures. In his heart, he delighted in making offerings to repay the kindness of his teachers, and all his words and deeds were directed toward transmitting the scriptures and Dharma to everyone.

Among the Brahmins was one named Bất-lâu-đà, who constantly and diligently performed offerings at the shrine of the gods, presenting food throughout the twelve months. That Brahmin's assembly numbered eighty-four thousand people. All year long, they made offerings of gold, silver, precious jewels, carriages, horses, cattle, goats, brocade, silk, clothing, and footwear; they also used the seven treasures to make parasols, staffs, and water vessels.... He was a man of exceptional intelligence and wisdom, worthy of receiving these things. They had been making offerings for seven days, but the ceremony was not yet complete.

At that time, the Bodhisattva Youth entered the Brahmins' assembly and discoursed on the Way, expounding its meaning for seven days and seven nights. The assembly was exceedingly delighted. The elder who hosted the gathering rejoiced greatly and offered the Bodhisattva a beautiful young woman. The Bodhisattva did not accept her, taking only a parasol, a staff, a water vessel, footwear, gold, silver, and coins, one thousand of each. The Bodhisattva presented these things to his teacher. His original teacher rejoiced and distributed them among everyone.

The Bodhisattva Youth again took his leave and departed. Each of his fellow students gave him a silver coin. When the Bodhisattva returned to his homeland, he saw everyone rejoicing. Peace and happiness prevailed along every road, and the people were sweeping, cleaning, and burning incense. The Bodhisattva asked a passerby:

“What are these people doing?”

The passerby replied:

“Today the Buddha Dīpaṅkara will arrive, so everyone is preparing an offering ceremony.”

When the Bodhisattva Youth heard that the Buddha was coming, his heart leapt with joyful excitement. He straightened his robes and asked:

“From where is the Buddha coming here? How should one make offerings to him?”

The passerby said:

“One need only bring incense, flowers, silken parasols, banners, and streamers as offerings.”

The Bodhisattva then entered the city, seeking to obtain offerings, but after some time he had obtained nothing at all. The people of the country said:

“The king has forbidden the use of incense and flowers, reserving them solely for his own seven days of offerings.”

Hearing this, the Bodhisattva was unhappy. Shortly afterward, the Buddha arrived and knew the youth's thoughts. At that time, a young woman was carrying a vase filled with flowers. The Buddha emitted brilliant light that shone through the flower vase, transforming it into crystal so that both its inside and outside could be seen. The Bodhisattva approached the young woman and said:

Five hundred silver coins

I offer to buy five flowers,

To present to Buddha Dīpaṅkara;

Please let my wish be fulfilled.

The young woman asked:

These flowers cost but a few coins;

Why offer as many as five hundred?

What aspiration do you now cherish

That you spare no silver at all?

The Bodhisattva replied:

I seek neither Śakra, Brahmā, Māra, the Four Heavenly Kings, nor a wheel-turning sage king;

I vow to attain Buddhahood and deliver beings throughout the ten directions.

The young woman said:

Oh, excellent! Excellent!

May you swiftly attain accomplishment.

I ask that in future lives

I may always become your wife.

The Bodhisattva replied:

Women are by nature deeply passionate,

Disrupting a person's resolve upon the true path,

Disturbing what I have set my mind upon,

And severing the resolve to practice generosity.

The young woman answered:

I vow that in future lives,

I shall follow you in practicing generosity;

Whether my children or my own body,

May the Buddhas and gods bear witness.

Benevolent one, have compassion on me;

Please grant what I desire.

I offer these flowers to you;

I will accept no silver.

I recall lives in the distant past

And contemplate this former practice:

For five hundred lifetimes

I was the Bodhisattva's wife.

The young woman gave the flowers to the Bodhisattva. He joyfully accepted them and departed. With a heart filled with joy, the young woman said:

“My female body is weak, and I cannot go there. Please take these two flowers and offer them to the Buddha.”

When the Buddha arrived, kings, officials, common people, elders, lay devotees, and their retinues surrounded him in hundreds of thousands of circles. The Bodhisattva wished to approach the Buddha and scatter the flowers, but he could not reach him. Knowing the Bodhisattva's intention, the Buddha transformed the ground into mud, and everyone moved aside to the two sides.

The Bodhisattva then came before the Buddha and scattered five flowers. All five remained suspended in the air and transformed into a floral parasol seventy miles across. The other two flowers stood upon the Buddha's shoulders like living flowering branches. Rejoicing, the Bodhisattva spread his hair upon the ground and asked the World-Honored One to tread upon it.

The Buddha said:

“May I tread upon it?”

The Bodhisattva replied:

“Please tread upon it.”

The Buddha stepped upon it, then stood there and smiled. Five-colored light issued from his mouth and extended seven feet, dividing into two portions:

One portion circled the Buddha three times. That light illuminated the trichiliocosm, shining everywhere, and then returned and entered the crown of the Buddha's head.

The other portion shone down upon the eighteen painful hells, and their inhabitants immediately found peace and joy.

The disciples addressed the Buddha:

“The Buddha does not smile without cause. Please teach us the meaning of this.”

The Buddha said:

“Do you see this youth?”

The disciples replied:

“Yes, World-Honored One, we see him.”

The World-Honored One said:

“Throughout innumerable kalpas, this youth has purified his learning and practice. Sparing neither body nor life, he subdued his mind, relinquished sensual pleasures, lived a peaceful and pure life, kept his mind free from deluded agitation, never lacked loving-kindness, and accumulated meritorious practices and vows. Therefore, he has now attained this.”

The Buddha told the youth:

“One hundred kalpas from now, after relinquishing this body, you will attain Buddhahood with the title Śākyamuni Tathagata, Unattached, Most Truly and Perfectly Enlightened One. The kalpa will be called Ba-đà, and the world will be called Sa-phù. That Buddha's father will be Bạch Tịnh, his mother Māyā, his wife Cù-di, his son La-vân, and his attendant Ānanda. His disciple on the right will be Śāriputra, and his disciple on the left will be Mahāmaudgalyāyana. That Buddha Śākyamuni will teach and transform beings in the age of the five defilements, delivering beings throughout the ten directions just as I do today.”

When the Bodhisattva Năng Nhân received the Buddha's prediction, he was filled with joy and delight. He penetrated all his doubts, brought his agitated thoughts to rest, extinguished every deluded conception, entered tranquil meditative concentration, and attained the purity of the patient acceptance of the non-arising of dharmas. Immediately, his body soared into the air and remained suspended seven fathoms above the ground. He then descended from the sky, bowed at the Buddha's feet, and became a śramaṇa.

The Buddha spoke this verse:

In a future life, you will

Spread grass and sit beneath a tree;

Through the power of precepts, patience, concentration, and wisdom,

You will subdue Māra and his retinue.

You will travel the noble path

And beat the drum of the ambrosial Dharma;

Out of compassionate concern for sentient beings,

You will turn the unsurpassed wheel.

In a future life, you will,

Through skillful means and wisdom,

Cause the ninety-six heterodox schools

All to attain the Dharma eye.

In a future life, you will

Practice the four benefactions with loving-kindness,

Bestow the ambrosial Dharma,

And eradicate the three poisonous afflictions.

The Bodhisattva Năng Nhân served Buddha Dīpaṅkara until the Buddha entered nirvana. The Bodhisattva observed the precepts purely, safeguarded the true Dharma, compassionately sheltered beings, and extended benevolent love so that all might receive benefit and happiness. The Bodhisattva aided beings tirelessly, and when his life ended, he was born in Tuṣita Heaven. Wishing to save all deluded sentient beings, he descended from heaven and was born as a wheel-turning emperor. Wherever he traveled, the seven treasures accompanied him. What were the seven? They were:

1. The precious golden wheel.

2. The precious divine jewel.

3. The precious jewel woman.

4. The precious keeper of the treasury.

5. The precious commander of the army.

6. The precious azure horse.

7. The precious white elephant.

The precious golden wheel: This wheel had one thousand spokes fashioned with carved patterns and inlaid with precious jewels. Its radiance penetrated everywhere and surpassed even the sun and moon. When the wheel-turning king mounted his carriage, whatever he thought, the wheel moved accordingly, carrying him to survey the realm. In only a brief moment, it could traverse the entire country; therefore, it was called the precious golden wheel.

Divine Jewel Treasure: On the twenty-ninth day, the final night of the month, when the jewel was suspended in empty space, according to the size of that land, it illuminated everything within and without as though it were daytime. Therefore, it was called the Divine Jewel Treasure.

Jewel Woman Treasure: In winter her body was warm, and in summer it was cool. Her mouth had the fragrance of blue lotus flowers, and her body was scented with sandalwood. Food digested by itself, so there was no concern about defecation or urination, nor did she have the foul impurities of women. Her hair and body... were neither long nor short, neither white nor black, neither fat nor thin. Therefore, she was called the Jewel Woman Treasure.

Treasurer Treasure: Whenever the king needed gold, silver, lapis lazuli, crystal, mani jewels, pearls, coral, precious treasures, and so forth, this minister would extend his hand toward the earth, and the earth would bring forth the seven treasures; extend his hand toward the water, and the water would bring forth the seven treasures; point toward a mountain, and the mountain would bring forth the seven treasures; point toward a rock, and the rock would bring forth the seven treasures. Therefore, he was called the Treasurer Minister Treasure.

General Treasure: When the king desired the four kinds of troops—cavalry, elephant troops, chariot troops, and infantry—the minister would address the king: “How many troops does Your Majesty require? One thousand, ten thousand, or an innumerable host...?” By the time the king turned his head, he would already see the troops arrayed and their formations in perfect order. Therefore, he was called the General Minister Treasure.

Azure Horse Treasure: The horse was azure in color, with a long mane, adorned with pearls, gentle in nature, and kept perfectly clean. Whenever a pearl fell off, in only a moment it would grow back as before; this pearl would be fresh and pure, even more beautiful than it had been. The horse’s neigh could be heard as far as one yojana. When the king rode the horse to inspect his people, he would depart in the morning and return in the evening, yet the horse would not be weary. Dust adhering to the horse’s hooves turned into golden sand. Therefore, it was called the Azure Horse Treasure.

White Elephant Treasure: The elephant had exceedingly beautiful white eyes, and its seven limbs were all well-proportioned. Its strength surpassed that of a hundred elephants. Its long tail was adorned with pearls, beautiful and utterly pure. The elephant had six tusks in its mouth, and each tusk bore the colors of the seven treasures. Whenever the king wished to ride the elephant, he could travel everywhere in a single day; departing in the morning and returning in the evening, the elephant never became weary. If the elephant waded through water, the water was not disturbed, nor did the elephant’s feet become wet. Therefore, it was called the White Elephant Treasure.

At that time, the people lived for eighty-four thousand years. In each palace there were eighty-four thousand palace women. The king had one thousand sons, benevolent and mighty, each of whom could withstand a thousand men. The Noble King governed through the virtue of the precepts and instructed the people in the Ten Wholesome Deeds. All beneath heaven was peaceful; rains and winds came in due season, and the five grains were abundant. Those who ate this food had few illnesses; its flavor was like amrita, and their vital strength flourished. The people had only seven ailments:

1. The ailment of cold.

2. The ailment of heat.

3. The ailment of hunger.

4. The ailment of thirst.

5. Defecation.

6. Urination.

7. Desire in the heart.

When the Noble King reached the end of his lifespan, he was reborn in the Brahma heaven as a Brahma king, above as the Lord of the Devas and below as the Noble Sovereign. After every thirty-six cycles, the sequence began again from the beginning. Thus, whenever the king wished to liberate someone, he would appear at the appropriate time.

The bodhisattva diligently practiced austerities throughout three asamkhyeya kalpas. Although his allotted lives had reached their completion, out of compassion for sentient beings endlessly wandering in samsara, the bodhisattva offered his body to feed a hungry tigress. The bodhisattva courageously and diligently practiced for nine kalpas and was the Bodhisattva Năng Nhân.

Throughout ninety-one kalpas, he cultivated virtue, trained in the mind of a Buddha, and practiced the six transcendent perfections: generosity, observance of the precepts, patience, diligence, single-minded concentration, and wisdom. Skillfully employing expedient means, he sheltered and nurtured sentient beings with loving-kindness, compassion, sympathetic joy, and equanimity, cherishing them as his own newborn children.

He served the Buddhas and accumulated limitless merit. After many kalpas of diligent ascetic practice, he passed beyond the ten bhumis and attained the position of one birth remaining. His practices were accomplished, his work was complete, and his spiritual wisdom was immeasurable.

When the proper time arrived, at that very moment he became a Buddha.

In the Tushita heaven, the bodhisattva undertook four contemplations: he considered the region, considered his parents, considered into which land he should be born, and considered whom he should first teach and liberate.

The bodhisattva reflected: “For many lifetimes, King Bạch Tịnh has been the father who begot me.” The Kshatriya Câu-lợi had two daughters. When the young women were bathing in the pond behind the garden, the bodhisattva pointed with his hand and said: “This is the mother who has given birth to me throughout many lifetimes.”

When the time came for her to bear a child, five hundred Brahmins, each possessing the five spiritual powers, flew over the palace city, but they could not pass across it. Alarmed, they said to one another:

“Our spiritual powers can even penetrate stone walls. Why can we not pass over this place today?”

The Brahmins’ teacher said:

“Do you see these two young women? One will give birth to a Great Being endowed with the thirty-two marks. The other will give birth to a man possessing thirty marks. It is the spiritual might of that being that has caused us to lose our spiritual powers.”

Their words resounded everywhere, and all beneath heaven heard them. At that time, King Bạch Tịnh was joyful and delighted, wishing for a Wheel-Turning Noble King to be born into his household. He therefore asked to marry that beautiful young woman and make her his wife.

Ca-duy-la-vệ was at the center of three thousand suns and moons and twelve thousand heavens and earths. All Buddhas of the past, future, and present are born in this land.

Chapter 2: THE BODHISATTVA DESCENDS IN SPIRIT

At that time, the Bodhisattva Năng Nhân rode a white elephant and entered his mother’s womb. On the eighth day of the fourth month, the queen bathed, anointed herself with fragrances, and donned new garments. As she rested in a light slumber, she dreamed that someone riding a white elephant descended through the sky. Light shone throughout the land, and the sounds of stringed instruments, drums, and singing were heard. That person scattered flowers and burned incense, approached the queen, and then suddenly disappeared. Startled and bewildered, the queen awoke. The king asked:

“What has happened to make you so alarmed?”

The queen replied:

“Just now, in a dream, I saw someone riding a white elephant flying toward me through the sky. There were sounds of stringed instruments, drums, and music. That person scattered flowers and burned incense, approached me, and suddenly disappeared. Therefore, I awoke in alarm.”

The king became anxious at heart and could find no peace of mind. He therefore summoned the physiognomists and asked them what this dream meant.

The physiognomists replied:

“This dream is joyful news. A holy being has descended into the womb, and therefore this dream appeared. This child will become a Wheel-Turning Noble King. If he renounces the household life to study the Way, he will become a Buddha and universally liberate all beings.”

The king was exceedingly joyful.

At that time, the queen felt at ease in body and mind and spoke this verse:

I now bear within my womb

Surely a great bodhisattva.

Free from lust, anger, hatred, and wrath,

My body and mind are peaceful and pure.

My mind always delights in generosity,

Precepts, patience, and diligence;

I concentrate my mind in samadhi,

And through wisdom ferry all beings across.

When I behold the great king,

I revere him as a father or elder brother.

With loving eyes I behold all beings,

As though they were my own newborn children.

I provide medicine for the sick;

To those suffering hunger and cold, I give clothing and food.

I have compassion for the poor and honor the aged,

And rejoice in bringing birth and aging to an end.

Those imprisoned and bound in chains

Suffer pain, sorrow, and fear.

I beseech the king to bestow his great favor

And release all the prisoners.

My ears do not delight in hearing

The sounds of worldly music.

I wish to dwell peacefully amid mountains and forests,

In stillness, concentration, and purity.

At that time, when the kings of the neighboring minor kingdoms heard that the great king’s consort was with child, they all came to offer congratulations. Each respectfully presented gold, silver, jewels, garments, flowers, and incense, together with every auspicious blessing for the consort. She declined their gifts, for she did not wish to trouble them.

From the time the consort conceived, the devas offered essences that nourished her vital energy. She was naturally replete and had no desire for food from the royal household.

When the full ten months had passed, the prince’s body was fully formed. On the eighth day of the fourth month, the consort went strolling and passed beneath a tree where myriad flowers were blooming. At that moment, just as the morning star arose, she stood holding a branch of the tree, and from her right side the prince was born. He immediately took seven steps, raised one hand, and declared:

-In heaven and beneath heaven, I alone am the Honored One. The three realms are all filled with suffering. I shall bring peace and happiness to every kind of being.

At that very moment, heaven and earth trembled mightily, and the entire three-thousand-great-thousand world shone with brilliant light. Shakra, Brahma, the Four Heavenly Kings, together with their retinues, as well as Dragons, Ghosts, Spirits, Yakshas, Gandharvas, and Asuras, all came to attend upon the prince. There were two Dragon King brothers, one named Kala and the other Utkala.

The one on the left showered him with warm rainwater, while the one on the right poured cool spring water over him. Shakra, Brahma, and Mara clothed the prince in celestial garments. Flowers and fragrances rained down from heaven, while every kind of celestial drum and instrument sounded together.

Wafted incense, burning incense, anointing fragrances, and perfumed fragrances filled one entire quarter of the sky.

The queen held the prince and sat in a dragon carriage adorned with banners and canopies. Accompanied by song and music, mother and child returned to the royal palace. When the king, his father, heard that the prince had been born, his heart overflowed with joy and elation. Together with the court officials, ministers, Brahmins, householders, elders, physiognomists, and all the people, he went out to welcome the consort and the prince.

As soon as the feet of the king’s horse touched the ground, five hundred treasuries beneath the earth were revealed all at once, and the sea routes became easy to traverse. At that time, the physiognomists and Brahmins assembled, cried out, “Long live the prince!” and named him Siddhartha.

When the king saw Shakra, Brahma, the Four Heavenly Kings, Dragons, and Spirits filling the sky in reverent solemnity, he involuntarily dismounted and bowed at the prince’s feet. At that time, the king had not yet reached the city gate.

Along the roads throughout the kingdom stood shrines to spirits that were venerated by the people. Therefore, the Brahmin physiognomists all said, “The prince should be taken

to pay homage to the divine images.” As soon as the queen carried the prince into a shrine, all the images of the spirits bowed their heads. The Brahmin physiognomists and all the people said, “The prince is truly wondrous and divine. His awe-inspiring virtue has moved the celestial spirits to pay him reverence.” They praised the prince as the Deva among devas.

On the prince’s journey back to the royal palace, thirty-two auspicious signs appeared from heaven:

1. The earth shook mightily, and all mounds and hillocks became level.

2. The roads became clean of themselves, and everyone perceived a fragrant scent.

3. All the withered trees in the kingdom put forth leaves and blossomed.

4. Wondrous sweet fruits naturally appeared in the gardens.

5. Lotuses as large as cartwheels grew upon dry land.

6. All the treasuries beneath the earth revealed themselves.

7. The precious objects within the treasuries all emitted light.

8. Garments arranged in chests, when taken out to be worn, hung themselves upon racks.

9. Myriad rivers and streams ceased flowing and became still and clear.

10. The sky became cloudless, serene, and bright.

11. A fine, fragrant rain fell from heaven in all four directions.

12. Divine pearls bright as the moon hung in the palace halls.

13. Torches suspended in the open air were no longer needed.

14. The sun, moon, and stars all ceased their courses.

15. The Fei star descended to attend the prince’s birth.

16. Brahma’s celestial jeweled canopy covered the palace.

17. The spirits of the eight directions came bearing precious jewels as offerings.

18. A hundred kinds of celestial food naturally appeared before them.

19. Myriad precious vessels filled with amrita hung suspended everywhere.

20. Celestial spirits arrived with carriages adorned with the seven treasures.

21. Five hundred white elephants naturally arrayed themselves before the palace hall.

22. Five hundred white lions came forth from the Snow Mountains and stood in ranks at the city gate.

23. Celestial maidens appeared, carrying musical instruments upon their shoulders.

24. The maidens of the Dragon Kings surrounded the palace.

25. Myriad celestial maidens holding peacock-feather fans appeared upon the palace walls.

26. Maidens from the celestial realms, holding golden vessels filled with fragrant water, stood in ranks in the sky.

27. Celestial music resounded everywhere at the same time.

28. All suffering in the hells ceased.

29. Venomous creatures hid themselves, while auspicious birds flew about and sang.

30. Cruel fishermen and hostile enemies all gave rise to loving-kindness.

31. All pregnant women in the kingdom gave birth to sons. Hundreds of illnesses and afflictions—such as blindness, deafness, muteness, speech impediments, sores, and the like—were all completely cured.

32. Tree spirits appeared in human form, bowed their heads in homage, and stood in attendance.

At that very moment, the sixteen great kingdoms extolled this unprecedented event with the most beautiful sounds.

On Fragrant Mountain dwelt the seer Asita. At midnight, he suddenly heard heaven and earth trembling and saw a radiance more brilliant than ever before. On the mountain grew a flower called the udumbara, and within that blossom a lion king spontaneously came into being. As soon as it was born, the lion took seven steps, raised its head, and roared loudly, the sound carrying for forty miles. Within the forest, all flying birds, running beasts, and even the tiniest insects submitted before it. The seer Asita thought, “In this world, only the appearance of a Buddha can bring forth such an auspicious sign. Yet now, in this evil age of the five defilements, how can such a wondrous phenomenon appear?”

Early the next morning, the seer flew toward the kingdom of Kapilavastu. When he was still forty miles from the capital, he suddenly fell to the ground. His heart was greatly astonished and also filled with joy, for he knew with certainty that a Buddha had appeared in the world and no longer had any doubt. He then proceeded on foot to the gate of the royal palace.

The gatekeeper informed the king that the seer Asita was outside the gate. The king asked in astonishment:

-The seer Asita usually travels through the air. Why does he stand outside the gate today and send word of his arrival?

The king immediately went out to welcome him, bowed in homage, had him bathed and cleansed, and offered him new garments. He then asked:

-What brings the seer here in person today, heedless of toil and weariness?

The seer Asita replied:

-I heard that the great king’s consort has given birth to a prince, and so I have come to behold him and inquire after his well-being.

The king ordered a palace maid to carry out the prince. The maid reported:

-The prince is weary and has only just fallen into a peaceful sleep.

The seer Asita joyfully spoke this verse:

The Great Hero, awakened by himself,

Awakens those not yet awakened.

For countless kalpas he has never rested;

How could he now remain asleep?

When the palace maid carried out the prince, they wished to bring him forward to bow to the seer Asita. The seer Asita, however, was alarmed and rose to his feet, first bowing at the prince’s feet. When the king and his ministers saw the royal preceptor Asita paying homage to the prince, they were filled with amazement and understood even more clearly that this was the Supremely Honored One. They therefore all bowed their heads at his feet in homage.

The strength of the seer Asita was sufficient to overcome a hundred stalwart men, yet the moment he took the prince into his arms, his hands and feet became weak. The seer saw that the prince possessed the thirty-two marks and the eighty excellent characteristics, and that his body was as wondrous as vajra, beyond all conception. The seer thought to himself, “Just as the profound prophecy foretold, the prince will certainly become a Buddha. I no longer have the slightest doubt.” Tears fell from his eyes, and he was so overcome with emotion that he could not speak.

At that time, the king, his father, became alarmed and respectfully asked:

—Is there anything inauspicious concerning the Prince? I beg the seer to tell me whether the signs are favorable or unfavorable. May no calamity occur.

The seer Asita struggled to restrain his emotions and spoke this verse:

The Great Sage has appeared in the world

To dispel all its many calamities.

I lament that I have no merit,

For in seven days I shall pass away.

I shall not behold his miraculous transformations

Or the rain of Dharma enriching the world.

Now I must bid the Prince farewell;

For this reason, I weep in sorrow.

The Prince raised his hand and said:

The beings of the five destinies and ten realms—

I shall teach and transform them all,

Causing them to attain their aspirations.

This has ever been the longing of my heart:

I must deliver every being.

So long as even one person has not attained the Way,

I shall not enter nirvana.

Once again, the seer Asita joyfully bowed at the Prince’s feet.

King Suddhodana rejoiced and was no longer afraid. He then spoke this verse:

What are the Prince’s marks?

How will he govern the world?

Please explain them all:

What blessings do these marks portend?

The seer Asita replied in verse:

Now, as I behold the Prince’s body,

Golden in hue, his resolve steadfast,

He is the unsurpassed vajra pestle

That shatters the mountain-mortar of sensual desire.

The marks of a great man are complete;

The soles of his feet are level and even.

If he rules the kingdom, it will be at peace;

If he renounces the household life, he will attain Perfect Awakening.

On his hands and feet are circular patterns,

A noble mark of a thousand spokes.

He shall turn the Wheel of Dharma

And become a Buddha revered throughout the three realms.

His calves are like a deer’s, his thighs like a dragon’s;

His male organ is concealed within a sheath.

One never tires of beholding him;

Therefore, his Dharma will be pure.

His fingers and toes are slender and long;

His palms and soles are soft and webbed.

Therefore, his Dharma will long endure,

Teaching and transforming the world for a thousand years.

His skin and bodily hair are soft, fine, and smooth;

They curl to the right, and dust does not cling to him.

His body shines with the brilliance of gold;

Therefore, he will subdue the adherents of other paths.

His chest is broad and square, like a lion’s breast;

When he turns, his body neither bends nor stoops.

Standing erect, his hands reach below his knees;

Therefore, all people will revere him.

Seven places upon his body are full and rounded;

His strength equals that of a thousand men.

Through the bodhisattva practices of former kalpas,

He is therefore free from hatred and malice.

Within his mouth are forty teeth,

Square, white, even, and close-set.

The saliva in his mouth is fragrant;

Therefore, he possesses the seven treasures.

His cheeks are full like those of a lion;

Upon his incisors appears the character “svastika.”

The Buddha’s virtues will pervade the world,

Extending universally throughout the three times.

When tasting flavors, he discerns them in due order;

Whatever the food, he knows its taste.

Therefore, he will establish the flavor of the Dharma

And bestow it universally upon all beings.

His tongue is broad like a lotus blossom;

Extended from his mouth, it covers his entire face.

Therefore, whenever he utters his voice,

Those who hear it receive it like amrita.

His voice is like that of the golden kalavinka;

His chanting of sutras surpasses that of Brahma.

Therefore, whenever he expounds the Dharma,

His body is at ease and his mind enters samadhi.

His eyes are deep blue;

With a loving heart, he beholds sentient beings.

Therefore, devas and human beings

Will gaze upon him without ever tiring.

A fleshy protuberance rises upon the crown of his head;

His fine hair is the color of lapis lazuli.

Because he wishes to save the myriad beings,

He will employ the supreme Dharma.

His face shines like the full moon,

Beautiful as a freshly opened flower.

The light between his eyebrows

Is pure white like a radiant pearl.

King Suddhodana came to understand the Prince’s future life more clearly. He therefore had palaces built for the four seasons—spring, autumn, winter, and summer—each set amid different scenery. Before every palace, rows of trees bearing sweet fruit were planted. Among the trees were bathing pools made of the seven treasures, and within the pools grew precious flowers of many different colors, resembling celestial blossoms. There were also a thousand kinds of waterfowl. The palace citadel was strongly fortified, with towers made of the seven treasures and hung with banners, streamers, and precious bells. Whenever the doors of the buildings were opened or closed, the sound could be heard forty miles away.

The king selected five hundred female entertainers, choosing those who were refined and fully versed in etiquette, to amuse and attend upon the Prince.

On the day the Prince was born, eighty-four thousand householders throughout the kingdom also had sons born to them. In eighty-four thousand horse stables, the mares all gave birth to foals. Among them was one especially remarkable horse: its coat was entirely white, its mane was long, and it was adorned with jewels. It was therefore called the precious horse. In eighty-four thousand elephant stalls, the elephants all gave birth to white elephants, but only one had seven limbs perfectly proportioned, a long tail adorned with jewels, and six tusks in its mouth. It was therefore called the precious white elephant. The keeper of the white horse was named Chandaka.

Seven days after the Prince’s birth, the queen passed away. Through the merit of having carried the Teacher of Devas in her womb, she was reborn in the Trayastrimsa Heaven, where she enjoyed blessings in their fullness. Within the palace, the Prince took no pleasure in noisy diversions; he delighted only in quiet and secluded places. The king asked the maidservants:

—Is the Prince happy?

The maidservants replied:

—Music and songs are performed for him at all times, but it appears that they bring the Prince no joy.

The king, his father, became anxious and troubled. He summoned his ministers and recalled the words of the seer Asita: “The Prince will certainly become a Buddha.” He asked:

—What must we do to make the Prince remain here and relinquish his aspiration for the Way?

A high minister replied:

—There is only one course: have the Prince taught from books, so that his mind may become occupied and bound to them.

The king ordered five hundred attendants to accompany the Prince to the teacher’s residence. When the teacher heard that the Prince had arrived, he came out to bow and welcome him. The Prince asked:

—What does this man do?

The high minister replied:

—He is the teacher who instructs the people of this kingdom.

The Prince asked:

—In Jambudvipa there are sixty-four kinds of scripts, which are the names of the written systems. Which script will the teacher teach today?

Astonished, the brahmin replied:

—I have never even heard of the sixty-four kinds of scripts mentioned by the Prince. I use only two books to instruct the people.

The teacher bowed his head in reverence, begged forgiveness, and did not dare undertake to teach him.

Chapter 3: THE CONTEST OF SKILL

The Prince, the officials, and his retinue returned to the royal palace.

By the time he reached seventeen years of age, the Prince’s extraordinary abilities had become still more evident. Yet day and night he remained pensive and was never joyful. He constantly remembered his aspiration to renounce the household life.

The king, his father, asked a close attendant:

—How is the Prince?

The attendant replied:

—The Prince remains troubled day after day; he has never been joyful.

The king again became anxious. He summoned his officials and asked:

—The Prince remains troubled. What must we do now?

One close minister replied:

—The Prince should be trained in military affairs and horsemanship, or taught to excel in archery. He should then be sent to inspect the borders of the kingdom, so that, occupied with carrying out these duties, he will forget all other thoughts.

Another official replied:

—The Prince has come of age. Your Majesty should arrange his marriage so that he will no longer think of renouncing the household life.

The king selected a great many beautiful young women, but the Prince approved of none of them.

In a neighboring minor kingdom was a king named Suprabuddha, or Good Awakening. This king had a daughter named Gopi, who was so graceful and beautiful that few could equal her. The kings of eight kingdoms all wished to seek Gopi’s hand in marriage for their sons, but King Suprabuddha rejected them all.

When King Suddhodana heard this news, he invited King Suprabuddha to come and said:

—For the sake of the Prince, I wish your beautiful daughter to become his wife.

King Suprabuddha replied:

—My daughter has her mother, the ministers, the royal preceptor, and the brahmins who are responsible for making these arrangements. I alone cannot yet declare my decision.

Afterward, King Suprabuddha returned to his country, distressed and uneasy, and completely ceased eating and drinking. His daughter asked why her father’s health was unsettled and what had caused him such unhappiness. Her father replied:

—It is because of you that I am troubled.

Gopi asked:

—Why is it because of me, Father?

Her father replied:

—When I heard that the kings of various realms had come to seek your hand in marriage, I rejected them all. Now King Suddhodana wishes to seek your hand for the Prince. If I refuse, I fear I shall be reproached and punished; but if I consent, the other kingdoms will harbor resentment. This is why I am distressed.

The maiden said:

—Royal Father, please set your mind at ease. This matter is not difficult. Grant me seven days, and I shall go there.

King Suprabuddha agreed and sent a letter to King Suddhodana, saying: “My daughter asks for a postponement of seven days. Afterward, she will come and request that a contest be held among those in Your Majesty’s realm who possess great talent and martial prowess. Only then will my daughter consent to the marriage proposal.”

King Suddhodana thought: “The Crown Prince has not trained while dwelling in the palace. Now that this maiden wishes to test his abilities, what am I to do?”

On the appointed day, Gopi, accompanied by five hundred maidservants, ascended the city gate and declared:

“Let all the talented people of the various kingdoms assemble so that I may observe them. Only when I see who possesses the most complete and consummate mastery of skills, rites, and music will I consent to marry.”

King Suddhodana ordered his ministers to have the officials in charge of the various arts inspect the arena, and he said to Udayin:

“Tell the Crown Prince that if he wishes to take a wife, he must display his most outstanding abilities.”

Obeying the command, Udayin went to the Crown Prince and said:

“The king has declared that you must compete in rites and music before you may take a wife. May the Crown Prince proceed to the arena.”

The Crown Prince, together with Udayin, Nanda, Devadatta, Ananda, and five hundred others, took musical instruments and implements such as bows and swords and departed through the city gate. Right at the gate, an elephant had been placed as an obstacle to test who possessed great strength. Devadatta went first. Seeing the elephant blocking the gate, he struck it once with his fist, killing it instantly. When Nanda arrived and saw it, he dragged the elephant’s carcass to the side of the road. The Crown Prince came afterward and asked an attendant:

“Who killed this elephant?”

The attendant replied:

“Devadatta killed it.”

The Crown Prince asked again:

“Who dragged it aside?”

The attendant answered:

“Nanda.”

With compassion, the bodhisattva slowly stepped forward to examine the elephant, then lifted it and cast it outside the city. The elephant revived, restored to vigor and life.

Devadatta entered the arena and wrestled with the strongmen, but no one could match him. All the powerful wrestlers were struck down. The king asked his ministers:

“Who is the victor?”

The ministers replied:

“Devadatta.”

The king told Nanda:

“You and Devadatta shall test your strength against each other.”

Obeying the command, Nanda fought Devadatta. Devadatta collapsed unconscious, and the guards sprinkled water over him. Only after a short while did he regain consciousness. The king asked again:

“Who is the victor?”

The ministers replied:

“Nanda is victorious.”

The king then ordered Nanda to engage the Crown Prince in combat. Nanda said:

“My elder brother is like Mount Sumeru, while Nanda is like a mustard seed. Truly, I dare not compare myself with him.”

After saying this, Nanda bowed and withdrew.

Next came the archery contest. First, an iron drum was set up, with another placed every ten miles, making seven drums in all. Even the skilled archers could not shoot an arrow with enough force to reach a single drum. Devadatta’s arrow pierced the first drum and struck the second. Nanda’s arrow pierced two drums and lodged in the third. None of the other talented contestants could match them.

The Crown Prince came forward and tested the bows, but every one of them broke, for none suited his hands. The king told an attendant:

“Our ancestors possessed a bow that is now enshrined in the heavenly temple. Go and bring it here.”

The attendant went to retrieve the bow, which required two men to carry. No one was able to lift it. When the Crown Prince drew the bow, its sound was like a peal of thunder, reaching the ears of everyone present. The sound made by the Crown Prince as he drew the bronze bowstring could still be heard forty miles away. The arrow released from the bowstring pierced all seven drums. The second shot passed through the drums and plunged into the earth, causing a spring of water to gush forth. The third shot passed through the drums and lodged in the Iron Encircling Mountain. Everyone in the assembly praised these unprecedented feats. All those who had come to compete were defeated and departed in shame.

There was also a powerful king who arrived last. He was extraordinarily robust and possessed peerless valor. Believing that Devadatta and Nanda were not strong enough to fight him, he came to compete in skill with the Crown Prince. Those who had withdrawn in defeat heard the news and were overjoyed. They said to the powerful king:

“Your heroic might is unmatched in the world. You will certainly gain the victory you desire.”

They followed behind him and returned to see who would win and who would lose between him and the Crown Prince.

Devadatta and Nanda wished to exert all their strength and fight him first. The Crown Prince stopped them and said:

“This is no man, but Mara, the demon king, who merely possesses strength surpassing that of humans. You cannot subdue him and will certainly be overcome by him. Let me confront him.”

When the king, his father, heard this, he thought that the Crown Prince’s strength was still feeble and became deeply afraid. Those who had come to watch, however, believed that the Crown Prince would prevail.

At that moment, the powerful king stamped hard upon the ground and sprang into the air. Exerting all his strength, he reached out to seize the Crown Prince. At that very instant, the Crown Prince caught him and hurled him to the ground, causing the earth to quake violently. Everyone in the assembly was filled with awe, and they scattered and departed. The Crown Prince had gained complete victory. Rejoicing, the people sounded bells and drums, played lutes and flutes, sang aloud, and returned to the royal palace with the procession of horses and carriages.

Udayin said to King Suprabuddha:

“The Crown Prince’s abilities are truly peerless. Where is your beloved daughter Gopi now?”

King Suprabuddha replied:

“Gopi is atop the city gate with five hundred maidservants.”

Udayin said to the Crown Prince:

“You should now make a special selection.”

The Crown Prince removed the most precious jeweled necklace from his person and was about to cast it down when Udayin said:

“There are many maidens. To whom do you now wish to give it?”

The Crown Prince replied:

“This jeweled necklace shall belong to whomever’s neck it falls upon.”

Having said this, he cast the jeweled necklace, and it fell upon Gopi. All the maidens praised this event as exceedingly wondrous and rare, the most extraordinary in the world.

King Suprabuddha then made thorough preparations and escorted his daughter to the Crown Prince’s palace. Twenty thousand maidservants attended her, providing day and night every form of amusement and the finest music in the world. Yet the Crown Prince’s heart took no delight in these things. He still wished to depart, cultivate the Way in tranquility, and liberate sentient beings.

The king, his father, asked an attendant:

“Since the Crown Prince married, what has his state of mind been like?”

The attendant reported to the king:

“The Crown Prince remains constantly preoccupied. His body has grown thin, and his daily life is no longer as it was before.”

The heart of the king, his father, became heavy with sorrow and anxiety. He immediately summoned his ministers and said:

“The Crown Prince is unhappy. What do you think should be done?”

The ministers deliberated and said:

“We should select additional beautiful palace maidens and increase the music and singing. Perhaps this will cause the Crown Prince to delight in worldly life.”

The king immediately ordered that more beautiful women be selected. One was named Sarvakhyata, and the second was named Nityanandacitta. Each consort of the Crown Prince had twenty thousand maidens, so the three consorts had sixty thousand beautiful and virtuous maidens, no different from celestial maidens. The king asked Gopi:

“The Crown Prince now has sixty thousand maidens to dance, sing, entertain, provide for, and attend upon him. Is the Crown Prince happy?”

Gopi replied:

“From the beginning until now, the Crown Prince has remained single-mindedly and diligently devoted, day and night, to the path of Buddhahood. He has never thought of sensual pleasures.”

Hearing this, the king was overcome with profound sorrow. He summoned his ministers, and together they deliberated.

“We have provided everything most precious in the world, yet the Crown Prince remains resolute in his aspiration and has never once taken delight in them. It is exactly as the seer Asita foretold.”

The ministers reported:

“Sixty thousand palace women have attended upon him with every worldly pleasure, yet the Crown Prince takes no delight in them. We should now let the Crown Prince go forth on an excursion to observe how the people are governed, so as to lessen his inclination toward the path.”