佛本行集經

Chapter 6: BIRTH BENEATH THE ASHOKA TREE

(Part 2)

When Bodhisattva Hộ Minh was born, he needed no one to support him but walked by himself toward the four directions, taking seven steps in each direction. First, he walked toward the East. Beneath each step, a great lotus appeared to support his foot. Then, at the seventh step, he stopped, gazed intently ahead, and spoke. His speech was unlike that of a newborn child; his words were precise and took the proper form of verse:

Within this world,

I am supremely victorious.

From this day onward,

I am freed from birth and death.

It was likewise in the other directions.

That the newborn Bodhisattva needed no one to support him but walked by himself toward the four directions, taking seven steps in each direction, was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, he realized the seven factors conducive to the path of bodhi. This was the reason for the appearance of this auspicious sign of the Tathagata.

Because the newborn Bodhisattva surveyed the four directions, after he attained Buddhahood he fully possessed the four kinds of fearlessness. This was the reason for the appearance of this auspicious sign of the Tathagata.

Because the newborn Bodhisattva proclaimed, “Within this world, I am supremely victorious,” after he attained Buddhahood, all devas and human beings in the world honored, revered, and served him. This was the reason for the appearance of this auspicious sign of the Tathagata.

Because the newborn Bodhisattva proclaimed, “I have ended birth and death; this is my final body,” after he attained Buddhahood, his words and deeds were in perfect accord. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, his attendants hurriedly searched for water throughout the four directions: East, West, South, and North. Yet water could not be found anywhere. At that very moment, two pools appeared in Lumbini Garden, one cool and one warm, and the Holy Mother freely drew upon the water of these two pools for her use.

Two streams of water also appeared in the sky, one warm and one cool, and water from these two streams was used to bathe the newborn Bodhisattva. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, he accomplished the two qualities of serenity and insight, became far removed from every desire, and, without the hardship and suffering of seeking wealth, naturally possessed abundant wealth.

This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, the devas together supported a golden couch upon which the Bodhisattva sat. Although the newborn Bodhisattva had assumed a human body, the devas guarded and bathed him. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, the Tathagata was supported by a seat made of four kinds of lotus flowers. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, he emitted a radiant light that illuminated all around and eclipsed every light that had previously existed. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, no one’s teaching could surpass the Tathagata’s in debate. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, his body emitted a radiant light that outshone the light of the sun, just as daylight obscures the light of the stars. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, among the assembly of śrāvaka disciples, he received the foremost offerings and possessed the greatest renown. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, all trees and medicinal herbs burst into a profusion of blossoms at the same time. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, he caused beings who did not yet have faith in and understand the Buddha Dharma to develop faith and understanding. He caused beings who already had faith in and understood the Buddha Dharma to grow further. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, the devas of the higher realms held a white parasol, as large as a chariot wheel, with a golden handle. This was an exceedingly extraordinary and most rare occurrence concerning the Bodhisattva. Therefore, after he attained Buddhahood, through freedom from anger he attained liberation; without craving, he obtained abundant benefit; and without toil or hardship, he obtained abundant wealth. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, the devas in the sky each held a white fan with a handle made of precious jewel and stood together fanning and attending upon the Bodhisattva.

When the Bodhisattva was newly born, the sky was clear and cloudless, without the slightest haze of dust, and only the reverberating sound of thunder was heard.

When the Bodhisattva was newly born, there were no clouds or mists in the sky. Only a fine rain of pure, fragrant water, endowed with eight excellent qualities, descended and brought peace and happiness to sentient beings.

When the Bodhisattva was newly born, breezes came from the four quarters of the sky, gentle, cool, and pleasant. The sky throughout all eight directions was clear, without a wisp of cloud, smoke, or dust.

When the Bodhisattva was newly born, no one could be seen singing in the sky, yet wondrous Brahmā voices were naturally heard.

When the Bodhisattva was newly born, celestial music and the singing voices of the devas naturally arose in the sky, while various celestial flowers and fragrances naturally descended. Although exposed to the sunlight, the flowers did not wither.

All the events described above were exceedingly extraordinary and most rare occurrences concerning the Bodhisattva. Therefore, after he attained Buddhahood, for the sake of all sentient beings in the world, he employed every kind of wisdom, manifested immeasurable pure supernormal powers, and performed boundless transformations. No one in the world could equal him; the Tathagata was supreme. This was the reason for the appearance of this auspicious sign of the Tathagata.

When the Bodhisattva was newly born, the devas in the sky scattered over the newborn Blessed One immeasurable blue lotuses, red lotuses, white lotuses, great white lotuses, and other precious flowers, together with various wondrous fragrances and precious flower garlands. Once the scattered flowers and fragrances had vanished, the devas continued to scatter fresh ones.

When the Bodhisattva was newly born, five hundred celestial maidens, holding celestial flowers all anointed with fragrant oils, came together and stood before the Holy Mother Māyā to present them. They then offered words of solicitude: “Holy Mother, you have auspiciously given birth to the Bodhisattva. Are you at all weary?”

When the Bodhisattva was newly born, five hundred celestial maidens, holding fragrant celestial powders and ointments, came together and stood before the Holy Mother Māyā to present them. They then offered words of solicitude: “Holy Mother, you have auspiciously given birth to the Bodhisattva. Are you at all weary?”

When the Bodhisattva was newly born, five hundred celestial maidens, bearing precious celestial garments, came together and stood before the Holy Mother Māyā to present them. They then offered words of solicitude: “Holy Mother, you have auspiciously given birth to the Bodhisattva. Are you at all weary?”

When the Bodhisattva was newly born, five hundred celestial maidens, bearing various jeweled necklaces and other precious strands of jewels, came together and stood before the Holy Mother Māyā to present them. They then offered words of solicitude: “Holy Mother, you have auspiciously given birth to the Bodhisattva. Are you at all weary?”

When the Bodhisattva was newly born, five hundred celestial maidens, bearing all manner of precious celestial musical instruments, came together and stood before the Holy Mother Māyā to present them. They then offered words of solicitude: “Holy Mother, you have auspiciously given birth to the Bodhisattva. Are you at all weary?”

When the bodhisattva was newly born, eighteen auspicious signs and six kinds of trembling appeared throughout this great earth, and all sentient beings experienced peace and happiness. At that very moment, not a single sentient being gave rise to greed, anger, delusion, arrogance, or fearfulness. Nor did any sentient being commit evil karma.

All who were ill were healed; the hungry received food; the thirsty received drink; and everyone was fully satisfied, lacking nothing. Deluded beings awakened; the deranged regained clarity of mind; the blind could see; the deaf could hear; those with physical impairments became whole; the poor obtained wealth; those bound in shackles and confined in prisons were released; beings in the hells gained respite from agonizing torment; animals were freed from terror; and hungry ghosts were fully satisfied.

When the bodhisattva emerged from the right flank of the Holy Mother, immeasurable and boundless events of this most extraordinary and exceedingly rare nature occurred.

Chapter 7: RETURNING FROM THE FLOWER GARDEN TO THE CITY

(Part 1)

At that time, a great minister and royal preceptor of the Vasistha clan named Mahanama set out for Lumbini Garden together with the other Brahmin royal preceptors. When they had just arrived and were still standing before the garden gate, the royal preceptor Vasistha said to the other royal preceptors:

“Consider, venerable sirs, why this great earth is trembling in this way. It is as though we were seated in a boat gliding over waves. The radiance of the sun and moon has completely vanished, and they appear merely as faint forms, like stars seen during the day.

All the plants and trees are vying with one another in displaying their colors. The sky is clear, entirely unobscured by even a wisp of cloud, yet only the reverberation of thunder is heard. Moreover, from the tranquil, clear sky falls a light and wonderfully fragrant rain, naturally endowed with eight exquisite flavors.

From the eight directions there also arises an extraordinarily cool and refreshing wind, making the climate perfectly mild. The skies in every direction are entirely pure, without any smoke, cloud, or dust to darken them. Although no human figure can be seen in the open sky, naturally there are heard pure Brahma voices, together with the music, songs, and chants of the devas.

Fragrant celestial flowers fall profusely from the sky, yet although exposed to the sunlight, they do not wither.”

At that time, one of the royal preceptors replied to the great minister Vasistha:

“Although these things are so, there is nothing strange about them. Why? Because such is the nature of the earth. What is inauspicious about it?”

Another royal preceptor said:

“Now six kinds of trembling have appeared upon this great earth, and the sky shines so brilliantly that it eclipses even the light of the sun, just as the stars are obscured by daylight. Moreover, although the various celestial flowers are exposed to the sunlight, they remain as fresh as before, without the slightest change. These are exceedingly extraordinary events.”

While the great minister Vasistha and the royal preceptors were discussing these matters, a woman hurried straight out of Lumbini Garden toward the gate. Seeing the great minister Vasistha and the other royal preceptors, she stopped. So elated was she that she could not maintain her usual composure, and she addressed the great minister Vasistha and the Brahmin royal preceptors:

“O members of the Sakya clan, quickly return to the royal palace where the king is residing.”

When the great minister Vasistha and the royal preceptors heard the woman say this, their faces became so joyful that they could not retain their customary composure, and they asked:

“You now tell us to return to the royal palace where the Great King is residing. First, tell us clearly what has happened from beginning to end. Is it some joyful news that we should report on your behalf, or is it some cause for doubt, fear, or unease?”

The woman replied:

“O members of the Sakya clan, I shall now tell you joyful news that will bring immeasurable delight.”

The royal preceptor Mahanama and the other royal preceptors asked:

“What is this joyful news?”

The woman replied:

“The chief royal consort has just given birth to a young prince whose appearance is handsome and lovely, with no equal in the world. This young prince is truly a son of the devas, for celestial radiance shines from his body, and devas everywhere scatter flowers.”

When the great minister and royal preceptor heard these words, his heart was filled with immense elation and overflowing joy, so that he could not maintain his usual composure. At once, he removed the jeweled necklace made of many kinds of precious gems and rewarded the woman with it because she had brought him this joyful news. After giving it to her, however, he privately thought, “This woman is a beauty of the king’s palace.

If the Great King sees her, he may become enamored of her. Since I have now removed the jeweled necklace from my own body and given it to her, I may not escape calamity in the future.” He therefore took it back and instead presented it to another royal preceptor. Having done so, he made this vow: “Whatever merit I gain by giving this necklace to the royal preceptor, I dedicate to this woman.

Why? Because I received this joyful news from her.”

At that time, the great minister Mahanama said to another Brahmin royal preceptor:

“O great Brahmin, you may now return to the royal palace where the Great King is residing and report this joyful news to him.”

After the great minister Mahanama had dispatched a Brahmin royal preceptor back to the royal court, he turned again and questioned the woman closely:

“You just said that the chief royal consort had given birth to a young prince. Is he truly a son of the devas, or does he merely resemble one by emitting celestial radiance? Did you see anything else extraordinary?”

The woman replied:

“I respectfully ask the great minister to listen. The physical marks of this newborn prince surpass those of ordinary people, and he possesses great majestic virtue. While Queen Maya was standing, the prince naturally emerged from her right flank, yet her flank, breast, and waist bore neither blemish nor injury.

“When the prince was born, the devas covered his body with an exquisitely beautiful and soft Kashika robe. Then they raised the prince toward the Holy Mother and said:

“‘The chief royal consort should regard herself as greatly blessed and rejoice many times over. Why? Today the great consort has given birth to a holy son.’

“Immediately after his birth, the prince looked up at the Holy Mother’s flank and said:

“‘From this day forth, I shall depart and never again take birth within the womb of the Holy Mother. This is my final body. Henceforth, I shall attain Buddhahood.’

“The prince stood upright upon the ground without anyone supporting him and immediately walked seven steps. At every step, a lotus flower appeared beneath his foot. Without blinking, he looked straight ahead, utterly fearless. First, he stood facing east and spoke in a clear voice, using words and sentences of perfect precision, unlike the speech of ordinary infants. He then declared:

“‘Among all sentient beings in the world, I am supreme. I shall save sentient beings and uproot the afflictions that are the root of birth and death!’

“Because the prince’s body was pure, at the very place where he stood, two streams of water appeared from the sky, one warm and one cool. The devas then brought a golden couch, invited the prince to sit upon it, and bathed him with the water from the two streams.”

After the Prince was born, his body emitted a brilliant radiance that outshone the light of the sun and moon. Devas of the upper realms held aloft in the sky a white parasol, as large as a chariot wheel, with a handle of pure gold, to shelter him. Other devas stood attending the Prince, holding white fans with handles fashioned from various precious gems and fanning him. Moreover, in the sky, all manner of musical instruments played melodies of their own accord, though no one was playing them. The sounds of immeasurable and boundless singing and chanting were also heard. Everywhere was strewn with all kinds of fragrant flowers; although exposed to the sunlight, the flowers remained as fresh and flourishing as ever, without the slightest change.

When the minister Maha Nama heard this account, he thought to himself: “How rare! How rare! In this evil and defiled age, a Great Being has appeared in the world. I must now personally return to the royal palace and report to King Suddhodana the wondrous things I have heard.” Minister Maha Nama selected a skilled charioteer, chose four fine horses swift as the wind, harnessed them to a jeweled chariot, and set out from outside the gate of the flower grove in Lumbini, heading directly toward the city of Kapilavastu. Upon reaching the royal citadel, before he had time to seek an audience with the king, the minister hurriedly exerted all his strength to strike the Drum of Joy.

At that time, the king was seated in the jeweled hall, deliberating upon the affairs of the people and the state with his ministers. Ministers and generals, together with all the civil and military officials, sat in attendance in orderly ranks to his left and right. Every one of them heard the sound of the Drum of Joy. Astonished, the king said to his ministers:

“Ministers, who has suddenly struck the Drum of Joy of the Sugarcane lineage? The sound of the drum is thunderous; whoever struck it must have exerted his full strength.”

At once, the gatekeeper hastened before the king and reported:

“Your Majesty, your minister Maha Nama of the Vasistha clan came from outside the entrance to the Lumbini Grove, driving a four-horse chariot as swift as the wind. When he reached the palace gate, he hurriedly descended from the chariot and exerted all his strength to strike Your Majesty’s Drum of Joy. He said only, ‘I must see the king now.’ Apart from this, he spoke not another word.”

King Suddhodana said to his ministers:

“There must surely be joyful news. Quickly summon Maha Nama of the Vasistha clan, the minister of the Sakya lineage, and have him come before me at once.”

Obeying the command, the ministers said to the king:

“We, your servants, shall comply with the royal command.” They then hurried away to summon Maha Nama, the minister of the Sakya lineage, urging him to come quickly before the king.

When Minister Maha Nama received the king’s decree, he immediately came before the royal dais and reported in a loud voice:

“May Your Majesty’s honored reign endure for ten thousand ages! Your servant has just received joyful news and feels as though his strength has increased.”

Hearing this report, King Suddhodana asked Maha Nama, the minister of the Sakya lineage:

“Minister of the Sakya lineage, why did you hasten here from Lumbini, driving as swiftly as the wind, and exert all your strength to strike the Drum of Joy?”

Minister Maha Nama reported to the king:

“While Your Majesty’s consort was strolling in the Lumbini flower garden at the city of Thien Ty, the queen gave birth to a Prince beneath the canopy of an asoka tree. His body is like pure gold, his features are upright and handsome, and he radiates brilliant light, no different from the devas.”

King Suddhodana questioned him further in detail about the Prince’s excellent marks and how the events had unfolded.

The minister described them:

“From the time the queen stood upon the ground until... the right side of the Holy Mother bore no blemish or injury whatsoever. Upon being born, the Prince stood by himself upon the ground, and the devas covered his body completely with celestial Kasika cloth. The Prince looked up at the Holy Mother’s side and said, ‘I shall attain Buddhahood and uproot for sentient beings the very roots of the suffering and affliction of birth and death.’”

The minister continued his account:

“There was the bathing of the Prince; the radiance emitted by the Prince that obscured even the light of the sun and moon; the trees and medicinal herbs vying with one another in putting forth splendid blossoms; the devas in the sky holding white fans and white parasols to shade and fan the Prince; the thunderous sound heard in the sky, the fine drizzle that fell from the heavens, and the cool, gentle breezes blowing in from the four directions; and the celestial Brahma music that arose in the sky though no one could be seen, the drums that sounded of their own accord without being struck, and the fresh celestial flowers that rained down and did not wither even when exposed to the sunlight...” The minister related to the king, in full and in proper sequence, all the events described above.

“May Your Majesty understand that, because your servant heard and witnessed such wondrous events, his heart was filled with the utmost joy; therefore, your servant ventured to strike the Drum of Joy. Your servant has now given the complete account and respectfully asks Your Majesty to comprehend it clearly.”

The minister then presented to the king the celestial flowers that the devas had offered to the Prince. These served as tangible proof of his account.

After hearing him, King Suddhodana said to the minister:

“You have brought me boundless joyful news and have related these events in full detail. Whatever you now wish to request, I shall grant completely according to your desire and shall never go against your wishes.”

The minister of the Vasistha clan replied:

“Through Your Majesty’s kindness, your servant lacks nothing.”

King Suddhodana again said:

“Whatever you request, I shall certainly grant it.”

The minister again replied:

“May Your Majesty rejoice. Through Your Majesty’s kindness, your servant lacks nothing.”

The king once more said to the minister:

“Do not now disappoint my goodwill. You should ask for whatever you need, and I shall grant it.”

At that time, the minister of the Vasistha clan said:

“Your Majesty, if you are firmly resolved to rejoice, your servant shall ask for one thing: I humbly beg Your Majesty to permit me always to remain near the Crown Prince, serving him and providing everything he may require. Why is this? Because this Prince, who has now been born, will assuredly succeed to the Solar Sugarcane lineage, so that the descendants of the wheel-turning holy king for generations to come shall not become extinct.”

King Suddhodana replied:

“Granted. Excellent! It shall be as you wish.”

King Suddhodana said to his ministers:

“Ministers, you must record fully and in proper sequence the account given by the minister of the Vasistha clan. According to the laws of the realm, this is a most auspicious matter, and nothing must be omitted from the record.”

King Suddhodana said to his royal preceptor Maha Nama, the minister of the Sakya lineage:

“You came to serve as an official in our realm, and now I have fathered such a Crown Prince. Today, for the sake of this honored Crown Prince, you have also vowed to serve and nurture him.”

Thereafter, King Suddhodana, bearing the majestic spiritual authority and power of a great king, set out together with Minister Maha Nama. The civil and military officials attended on his left and right in the shape of a crescent moon, presenting a truly majestic sight. King and ministers then proceeded together toward the Lumbini Grove, preparing to welcome the newborn bodhisattva.

Along the way, King Suddhodana suddenly said to Maha Nama and the ministers:

“Ministers, having heard the news of the Crown Prince’s birth and of such extraordinarily rare and wondrous events, my heart is half joyful and half anxious!”

Minister Maha Nama again addressed the king:

“Your Majesty should indeed be filled with joy and delight; why, then, are you anxious? Why is this so? When divine beings are born, such exceedingly rare and inconceivable phenomena occur.

Has Your Majesty not heard: ‘In ancient times, there was a brahmin named Da-sac-tra-ca who was born from a flower. As he grew to maturity, without studying under any teacher, he naturally understood the four divisions of the Veda.’ Has Your Majesty not heard: ‘In ancient times, there was a king named Nhat Danh Sinh, who was born from the crown of his father’s head. After his birth, he was like any other ordinary infant, gradually growing to maturity and becoming a king who ruled the four continents under heaven.’ Your Majesty, have you not heard: ‘In ancient times, there was a king named Ty-ca, who was born from the palm of his father’s hand, rather than from his mother’s womb.’ Your Majesty, have you not heard: ‘In ancient times, there was a king named Luu Ba,

who was born from his father’s thigh.’ Your Majesty, have you also not heard: ‘In a past age, there was a king named Ca-truy-ba, who was born from his father’s arm.’ Furthermore, has Your Majesty not heard: ‘Your Majesty’s ancestor of ancient times was called King Sugarcane, for he was born from the stalk of a sugarcane plant.’ Although such kings were born in the human realm, their births involved inconceivable events.”

King Suddhodana again said to Mahanama, the great minister of the Sakya clan:

“Great Minister Mahanama, the kings of former ages were all possessed of great wisdom and mighty virtue. How could my son today dare be compared with them?”

The great minister Mahanama joyfully addressed the king:

“Your Majesty should know that the Prince today will certainly surpass the kings of former ages.”

King Suddhodana asked:

“What extraordinary qualities does he possess?”

The great minister replied:

“Your servant has compared the manner in which the kings of former ages were born with the manner in which the Prince was born today, and the difference between them is as vast as that between heaven and earth.”

The king again said:

“Do not make sport of me, minister. Why? What father does not wish his son to surpass others—whether in extensive learning and far-reaching vision, intelligence, morality, refinement and propriety, the ability to govern and shepherd the people, or the virtue of diligent effort? Even these qualities alone would be enough to fill a father’s heart with great joy.”

When King Suddhodana finished confiding these thoughts to the great minister Mahanama, the procession had gradually drawn near the flower grove of Lumbini. Upon arriving outside the gate of the flower grove, the king sent a messenger inside to inform the queen:

“The queen, abounding in merit, has skillfully given birth to a seed of the noble ones. You should have the place where the Prince was born arranged and adorned with the utmost dignity and beauty, for I wish to behold the Prince’s countenance. Formerly, while the Prince was still in the womb, I saw exceptionally auspicious signs appear, exceedingly rare as they were. Now, however, my heart longs for my son, and I wish to behold him face to face. Therefore, you should have everything adorned without delay.”

When the Lady of the Realm, Maya, learned that His Majesty had arrived, she immediately ordered that all preparations be made in full, beautifully and solemnly, according to the rites by which a prince is presented before his royal father. When everything had been completed, she sent a messenger to respectfully invite His Majesty:

“The time has come. We respectfully welcome His Majesty to enter the grove.”

When the king and his ministers had arrived beneath the canopy of the ashoka tree, a maidservant carried the Prince in both arms and brought him before the king. The maidservant said:

“Today, the young Prince wishes to bow at the feet of his royal father.”

The king said:

“That must not be done. You must first take the young Prince to bow before my brahmin teachers, and only afterward present him before me.”

The maidservant carried the young Prince to bow before the brahmin royal preceptors.

The brahmin royal preceptors gazed intently at the young Prince’s countenance for a moment, and then addressed the king:

“On this occasion, we offer this benediction: ‘May Your Majesty be honored for ten thousand ages!’ Having beheld the Prince’s extraordinary marks, we further pray: ‘May the seed of the royal Sakya clan sprout and flourish, remaining forever fresh, luxuriant, and abundant. Your Majesty’s Prince will certainly become a wheel-turning sage king.’”

King Suddhodana again asked the brahmin royal preceptors:

“For what reason are you so certain of this?”

The royal preceptors again addressed the king:

“According to our understanding of the Ty-da-la treatise, the auspicious marks seen on the young Prince correspond with those described in that treatise. This is entirely true.”

The king again asked:

“If this is indeed so, then one of my Sakya clan will become a wheel-turning sage king, and my Sugarcane lineage will flourish. Why is it that the kings of the present age, though diligently and energetically cultivating ascetic practices for the sake of such merit and virtue, have been unable to perfect them? Yet today I have begotten a son fully endowed with such merit and virtue, no different from the kings of the earliest age, who possessed mighty power, heroic strength, and perfect merit. Thus, my lineage shall prosper like the wheel-turning kings of the earliest age.”

When Queen Maya saw King Suddhodana and the brahmin royal preceptors smiling brightly, she asked the king:

“May Your Majesty explain to your servant what the marks of a wheel-turning sage king are. Ah, what are these auspicious signs? May Your Majesty briefly explain their essential features for your servant, so that my heart, too, may rejoice.”

King Suddhodana turned and asked the brahmin royal preceptors:

“Virtuous great teachers, may the royal preceptors explain to me the marks of a wheel-turning sage king.”

The royal preceptor Mahanama and the great brahmins together explained to the king and queen:

“May Your Majesty and the Queen listen attentively, and we shall explain in detail. We have inherited the treatises transmitted by the noble ones of former ages. Those treatises teach that a wheel-turning sage king must be freely endowed with all virtues.

When such a sage king journeys forth to teach, transform, and govern the people, the wheel-turning sage king soars freely through the sky as though walking upon the earth. Wherever drought occurs in the sage king’s realm, rain immediately falls according to his wish. Wherever the people are wicked, angry, deluded, envious, jealous, or harbor resentment, through the majestic virtue of the sage king, the hearts of the people throughout the realm become joyful.

A wheel-turning sage king is fully endowed with seven treasures: the golden wheel, the divine jewel, the divine elephant, the divine horse, the jewel-woman, the treasurer, and the commander of the army. A wheel-turning sage king possesses a long life and never suffers an untimely death. He has few illnesses and few sorrows.

His appearance is handsome and majestic, without equal in the world. All the people of the realm revere and cherish the king as though he were their only child, while the sage king lovingly protects the people even more than parents cherish their newborn child.”

The king again asked the brahmin royal preceptors:

“Great brahmins, according to what you virtuous ones have said, does everyone who becomes a wheel-turning sage king possess such merit and virtue?”

At that time, the Sacred Mother, Queen Ma-da, again addressed King Suddhodana:

“Your Majesty, such matters are not yet sufficiently extraordinary to be considered wondrous. Why? Because our young Prince today has been born into the Sugarcane lineage and belongs to the royal caste. What, then, is so extraordinary about such things?”

The king again said:

“Your Majesty, this is truly rare! A wheel-turning sage king seldom appears in the human realm. Only the majestic virtue of such a sage king could produce such an extraordinarily excellent result. To me, this is exceedingly wondrous! For among all the sage kings of the past, not one displayed such extraordinary signs as the Prince. For example, in my Solar Sugarcane lineage were born such kings as Từ Ni-câu-la, Kiêu-câu-la, and Cù-cù-la; likewise my father, King Sư Tử Giáp, and even I myself today—none has ever displayed such extraordinary signs. Surely there must be some cause for the Prince to possess such extraordinary qualities?”

The royal preceptor Ma-ha Na-ma and the other brahmin royal preceptors again addressed the Great King:

“Your Majesty should know that things which have occurred before, or which may occur again afterward, are not sufficiently strange to be deemed unprecedented. Has Your Majesty not heard that in ancient times there was a king named Da-da-đề, endowed with every virtue, whose father was named Bà Lưu? The king had a son named Bất Lưu; Bất Lưu had a son named Truân-đầu-ma-la; Truân-đầu-ma-la had a son named Ca-xoa-phước; Ca-xoa-phước had a son named A-la-kỳ-bất; A-la-kỳ-bất had a son named Mạn-đế-lệ-da-ni; Mạn-đế-lệ-da-ni had a son named Nhân-la-bà-tỳ-la; and Nhân-la-bà-tỳ-la had a son named Đầu-sơ-ban-na.

Although these kings were endowed with majestic virtue, none became a wheel-turning sage king. Đầu-sơ-bàn-na, the last of these kings, had a son named Bà-la-đà, and Bà-la-đà alone became a wheel-turning sage king.

“Furthermore, at the beginning of an age in the distant past, a man of the kshatriya lineage named Ma-ha Tam-ma-đa descended from the heavenly realm, yet he did not become a wheel-turning sage king. The kings who followed succeeded one another until King Đảnh Sinh, who finally became a wheel-turning sage king. King Đảnh Sinh ruled as far as the Heaven of the Thirty-Three. Many generations of his ancestral descendants continued to reign as kings, but their merit and virtue gradually diminished, and they did not become wheel-turning sage kings.”

King Śuddhodana again said to the great brahmin royal preceptor:

“What the royal preceptor says is entirely correct. Why is this? I too desire that my son should attain such a state, and I pray that my son may become exactly as the royal preceptor has said.”

The king then thought to himself, “Now that I am to escort the Prince back to the royal court, what kind of carriage or palanquin should I use?” The moment the king had finished this thought, a company of skilled craftsmen from Śakra’s Heaven of the Thirty-Three fashioned a palanquin adorned with the seven treasures. When the king saw that this carriage had appeared without being made through human effort, magnificently adorned, exquisitely beautiful, and unequaled in excellence, he immediately issued an urgent command to repair and put the city of Kapilavastu in order.

Every thorn, pebble, stone, grain of sand, and impurity was swept away; every uneven place was leveled; and everywhere was made clean, with nothing unsightly remaining to mar its beauty. The city of Kapilavastu was decorated with every kind of splendid ornament and resembled a city of the gandharvas. Every kind of entertainment was presented within the city, and all the musicians and courtesans played music, sang, and danced.

There were illusions in which performers transformed objects into jewels, spouted water, or disguised themselves as women. All such entertainments assembled within the inner city. They performed in every manner: some leapt into the air; some rang bells; some beat drums; some, wearing shoes, stood atop poles; some walked upside down, with their heads toward the earth and their feet toward the sky; some juggled balls in circles; some ran upon ropes stretched across the air; some threw spears; some performed sword dances; some gave performances of loud shouts and cries; some whistled through their fingers; and some made playful gestures by flourishing their sleeves—there were innumerable entertainments such as these.

At that time, the Four Great Heavenly Kings, protectors of the world, concealed their celestial forms and manifested as youthful brahmins. Their hair was bound in topknots, and their features were handsome and pleasing. Bearing the jeweled palanquin upon their shoulders, they escorted the newborn bodhisattva back to the city. Śakra, king of the gods, also concealed his original form and transformed himself into a brahmin youth.

His hair was bound in a topknot, his appearance was handsome, and he wore yellow robes. Holding a golden vase in his left hand and a jeweled staff in his right, he went at the head of the procession to clear the road, crying aloud: “All travelers, move aside to both sides of the road! Make way for the Most Victorious One, who is now journeying back to the royal palace!” (In the Sanskrit text, the preceding four lines are repeated twice to emphasize their importance.)

At that time, the Great Brahmā, heavenly king of the form realm, repeated this verse in praise of the bodhisattva:

Among gods and humans, none equals the Buddha;

Throughout the worlds of the ten directions, it is likewise so.

Of all the people in this mortal world whom I behold,

There is not a single one who is like the Buddha.

Before the bodhisattva departed from Lumbinī Garden in the city of Thiên tý to return to Kapilavastu, the devas sprinkled water and swept the roads clean.

There were also five hundred celestial maidens, each holding a golden vase filled with fragrant water. Proceeding in order before the bodhisattva, they sprinkled water upon the road.

Next came another five hundred celestial maidens, each holding a broom and walking before the bodhisattva to sweep the road.

Next came another five hundred celestial maidens, each carrying an incense burner made of precious jewels. Burning renowned fragrances as offerings to the bodhisattva, they walked ahead to lead the way.

Next came five hundred celestial maidens carrying golden vessels filled with wondrous fragrances. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each holding a beautiful fan made from tala palm leaves. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each waving peacock-tail feathers. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each holding a basket made from tala palm leaves. They walked before the bodhisattva to lead the way.

Next came another five hundred celestial maidens, each carrying a folding stool. They walked before the bodhisattva to lead the way.

There were also five thousand celestial maidens, all holding golden bells and continually ringing them, producing auspicious sounds as they walked before the bodhisattva to lead the way.

Furthermore, there were twenty-five thousand fragrant elephants, all fitted with golden saddles, girths, and stirrups, and each draped in golden armor. Every ornament adorning the fragrant elephants was also made of gold. Moreover, golden netted canopies hung down from above around the elephants. This procession of elephants followed behind the bodhisattva in orderly ranks.

There were also twenty thousand precious horses whose coats were deep blue-green, whose manes and heads were black like crows, and whose tails reached the ground. Their bits, reins, saddles, stirrups, and girths were adorned with gold. In addition, layers of golden celestial netting hung down over them from above. The procession of horses followed behind the bodhisattva in orderly ranks.

There were also twenty thousand precious carriages, each drawn by four horses. From every carriage hung banners, parasols, and netted curtains made of celestial gold. They followed behind the bodhisattva in orderly ranks.

There were also forty thousand exceedingly valiant warriors on foot, each capable of withstanding a thousand men. All were fine-featured, noble men, resolute and heroic in spirit, skilled in subduing enemies. Clad in armor, some held bows and swords in their hands, some held iron wheels, and others held spears and lances. In ordered ranks, they followed behind, attending and guarding the bodhisattva.

There were also immeasurable and boundless multitudes of devas from the form realm, possessed of great majestic virtue and power, proceeding on the right to attend and guard the bodhisattva.

There were also immeasurable and boundless multitudes of devas from the desire realm, possessed of great majestic virtue and power, proceeding on the left to attend and guard the bodhisattva.

There were also immeasurable and boundless nāga kings, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, kumbhāṇḍas, rākṣasas, piśācas, and others, appearing with half their bodies throughout empty space. Holding all manner of rare and precious flowers in their hands, they accompanied, attended, and guarded the bodhisattva.

There were also immeasurable and boundless hundreds of thousands of myriads of koṭis of heavenly kings and heavenly spirits throughout empty space. Their delight and jubilation could not be restrained, so they spontaneously raised loud cries, whistled with their fingers, danced, or sang, producing wondrous and extraordinary sounds. Some waved their sleeves, while others moved their arms and legs, performing all manner of joyful entertainments. Some brought fragrant powder, scented ointments, flower garlands, jeweled necklaces, māndārava flowers, and other offerings. Each held them in their own hands and scattered them from empty space over the bodhisattva, and then scattered them over all the devas.

Through the majestic virtue and power of the bodhisattva, no human sound could be heard. Although all the people of the human world beheld the forms of the devas, they were neither afraid nor heedless.

At that time, all the kinsmen of the Śākya clan brought the four divisions of the army—chariots, cavalry, elephants, and infantry—and surrounded the bodhisattva before and behind, to the left and right, accompanying, attending, and guarding him. The procession filled the entire city of Kapilavastu.

King Śuddhodana displayed all the majestic virtue and power of a great king. He ordered immeasurable drums, both great and small, to be beaten, and immeasurable and boundless conches to be blown. These immeasurable and boundless musical instruments produced immeasurable varieties of subtle and wondrous sounds, expressing their joy as they welcomed the bodhisattva into the city of Kapilavastu.

At that time, not far from the city of Kapilavastu, there was a shrine dedicated to a heavenly deity. The divine spirit of that shrine was named Increase. Countless men and women of the Śākya clan regularly knelt, bowed, worshiped, and prayed there, and their wishes were often fulfilled. At that time, the great King Śuddhodana wished to bring the bodhisattva to this shrine, so he told his ministers:

—I shall now bring the Prince to pay homage to the Great Heavenly Deity.

When the nurse carried the Prince before the shrine, a goddess named Fearless suddenly appeared. Stepping down from the image of the goddess in the center of the shrine, she came forward to welcome the bodhisattva Prince. With palms joined reverently, she bowed in homage, touching her head and face to the bodhisattva’s feet, and said to the nurse:

—The Prince is the most excellent among living beings; you must not offend him. (These two sentences are repeated twice in the Sanskrit text.) The Prince must not be made to kneel and pay homage to me; rather, I must pay homage to the Prince. Why is this? Whoever receives the homage of the Prince will have their head split into seven pieces.