佛本行集經

Chapter 21: RENOUNCING THE ROYAL PALACE TO GO FORTH

(Part 2)

At that time, when Chandaka heard the Prince speak thus, he thought anxiously to himself: “The Holy Prince is now determined to go forth and will not remain at home.” Having thought this, Chandaka deliberately raised his voice and spoke loudly to the Prince, intending that the palace women might hear him and awaken. Chandaka said:

“Great Holy Prince, you have always known how to act at the proper time, for every undertaking has its appropriate hour. Why, then, do you now order me to bring the horse? If the Prince wishes to visit the pleasure grove and enjoy that beautiful place, this is not the proper time.

Why would you need a horse? Holy Prince, there are now no enemies and no rebels causing disorder. The four quarters are peaceful, without anyone creating turmoil or strife, and none of the frontier guards has deserted his post.

The majestic virtue of the Holy Prince pervades the entire great earth and is without equal. Why, in the middle of the night, do you need the king of horses, Kanthaka? Today the Prince dwells in this palace, surrounded by palace women and enjoying pleasures, like a celestial lord delighting in the Garden of Joy, or like Shakra, Lord of the Devas, encircled by celestial maidens.

So too does the Prince now dwell in the palace, seated upon a jeweled couch. What need has he of a horse? May the Holy Prince remain at ease within the palace and enjoy the songs and music of hundreds of thousands of palace women.”

While Chandaka spoke these words, with his hands he pulled their hair and with his feet he kicked the bodies of the palace women, trying to awaken them. Yet, restrained by the spiritual power of the devas, the women remained entirely unaware.

The Prince then grew anxious, fearing that others might learn of the matter, and softly spoke this verse to Chandaka:

Chandaka, born the same day as I, know this well:
I regard the palace women as a desolate graveyard,
Like swarms of flies within a cesspit,
As though dwelling together with rakshasas.
They lie asleep in confusion, scattered everywhere,
And resemble bubbles of water at conception.

Chandaka, I perceive the suffering of the five desires;
My heart no longer wishes to remain in the royal palace.
I have wearied of roaming about for pleasure,
For I have seen old age, sickness, and a corpse.
Chandaka, quickly bring the horse Kanthaka;
I am now firmly resolved to go forth.

Hearing the Prince’s decisive words, Chandaka was like a fierce beast struck by a poisoned arrow. Overcome with anguish, he cried aloud and said to the Prince:

“How can you bear to abandon your revered family today?”

The Prince replied:

“Worthy Chandaka, I now seek the supreme fruit. I would rather leave my honored family and clan than allow a future time to come when my relatives and I must lose our lives in the mouth of the demon of impermanence.”

The Prince then spoke this verse for Chandaka:

Now, to seek the fruit of nirvana,
I leave my family and go forth.
In the future, the god of death will seize our lives;
Once life enters the demon’s mouth, it will not be spared.

Hearing the Prince speak thus, Chandaka again earnestly asked:

“Great Holy Prince, everyone in the world says, ‘The Prince is certain to become a great Wheel-Turning King.’ Why, then, does the Prince turn away from this?”

The Prince interrupted Chandaka:

“Ah, Chandaka! You should not speak such words. In a past life I dwelt in the delightful Tushita Heaven, which is far finer than this earthly palace. I once served as a celestial king ruling the Heaven of the Thirty-Three, yet even then I did not delight in enjoying its pleasures. Why? Because I perceived the suffering of birth, old age, sickness, and death—how much more so now in this human realm! In the human state, life is brief while suffering and defilement are abundant. Though one who occupies the royal throne and governs the world may temporarily possess freedom, he cannot escape the terrors of birth, old age, sickness, and death. Everyone living in this world is ruled by the demon of impermanence; therefore, even kings cannot enjoy true freedom and peace.”

Chandaka again said:

“Great Holy Prince, although the Prince has no need of worldly kingship, the great King Shuddhodana is now advanced in years, while the Prince is in the fullness of youth. You should not cause the great King such anguish.”

The Prince replied:

“Worthy Chandaka, I cherish love and reverence for the great King. Just as the great King loves me dearly, I love him many times more. The great King possesses an extraordinary love for his family, and I too do not wish to be separated from my relatives. I harbor no contrary thought toward my kindred. Yet because I am terrified of undergoing the suffering of birth and death within the various realms, I now wish to seek the path of liberation. Therefore, I temporarily leave behind the profound bonds of affection and gratitude toward my family so that, in the future, I may lovingly rescue and protect them and may never again be parted from them.”

Chandaka said to the Prince:

“Is the Prince’s mind already resolved? Must you urgently go forth?”

The Prince replied:

“Worthy Chandaka, I am resolved.”

Chandaka again asked:

“Prince, for what reason?”

The Prince replied:

“I see the suffering and impermanence of the world, and I wish to devote myself entirely to seeking a better state.”

Chandaka again asked:

“Prince, for what cause do you seek a better state?”

The Prince replied:

“If this world contained no birth, old age, sickness, or death; if those who loved one another were never separated; if those who hated one another were never forced to meet; if I could possess royal sovereignty and enjoy its blessings without being subject to impermanence; if everything were entirely true and real; and if none born among humankind were subject to defilement—then I could remain here and enjoy pleasure with a peaceful mind. Worthy Chandaka, do not oppose my will. I command you to hasten and saddle the king of horses, Kanthaka, who was born on the same day as I.”

Chandaka replied:

“I shall obey the Prince’s command and dare not oppose your will.”

Hearing the Prince’s resolute words, Chandaka understood his innermost intention. Although he knew of the strict prohibition issued by the great King Shuddhodana, through the supporting spiritual power of the devas Chandaka’s heart filled with joy, and he went to lead Kanthaka to the Prince. Thus a verse says:

Through the spiritual power of the devas, Chandaka
Was compelled to violate the great King’s prohibition;
And so that the bodhisattva’s original vow might be fulfilled,
He joyfully led out and saddled the horse.

Chandaka then went to the stable, stood before the feeding trough, and took hold of Kanthaka. He placed in the horse’s mouth a bridle of pure gold adorned with the seven precious substances and led him out of the stable, tying him alone to a post. He gently brushed his back, covered his body with a layer of soft silk, and then placed upon his back a saddle whose two stirrups were made of gold and inlaid with the seven precious substances. Finally, he draped a golden net over him. Once the saddle, bridle, stirrups, and straps had all been properly arranged, Chandaka led the horse before the Prince.

Kanthaka, who had been born on the same day as the Prince, saw the Prince’s powerful form from afar and, filled with delight, neighed loudly. The neigh of Kanthaka, king of horses, should have been audible for half a yojana, but through the spiritual power of the devas of the Shuddhavasa Heaven and the other devas, its sound dissolved among the clouds. They feared that others might hear it and obstruct the Prince’s going forth.

The Prince was then filled throughout his body with great joy. With his soft right hand, webbed and marked with slender fingers like lotus petals, rosy-red like purple gold, he stroked the horse from mane to back and said:

“Kanthaka, you were born on the same day as I. I now wish to seek the Dharma of the deathless nectar. You must exert yourself and carry me safely and well.

Do not allow the people of the royal city to discover and obstruct us. Kanthaka, in battle you have exerted all your strength and risked death to defeat opponents. How much more, now that you journey with me, must you skillfully support me so that I may seek supramundane bliss!

Worldly pleasure lasts only a moment and before long passes into destruction; the pleasure of that time then becomes great anguish. I strive for the Dharma, and this undertaking is exceedingly difficult. For the sake of all sentient beings in the world, I now go forth to cultivate the true path and seek the means of liberation.

Exert yourself skillfully and courageously, and gallop swiftly. I now go forth to bring immense benefit to all sentient beings in the world, including creatures of your kind.”

Standing upon the ground and maintaining right mindfulness, the Prince made this great vow: “This is the last time that, as a householder, I shall mount a horse. From this day onward, I shall never again sit upon a horse’s back as I do today.” Having made this vow, he grasped the reins, leaped upon Kanthaka, and sat in the saddle. Once more he said to the horse: “Kanthaka, exert yourself and carry me. This is the last time you shall carry me. To benefit the devas and the people of the world, I have now resolved to go forth.”

When the Prince sat upon Kanthaka, king of horses, hosts of asuras, garudas, kimnaras, mahoragas, rakshasas, earth-dwelling devas, devas of the Shuddhavasa Heaven, devas of the Akanishtha Heaven, and others all accompanied Kanthaka. The devas held white parasols whose edges and handles were adorned with precious jewels. Each parasol was covered by a net of the seven precious substances and pearls, and golden bells were suspended within every opening of the net. Together the devas held these parasols above the Prince.

Riding Kanthaka, the Prince gradually approached the city gate. The sound of the horse’s hooves carried for one krosha, but the devas of the Shuddhavasa Heaven used their spiritual power to prevent the sound from traveling afar, fearing an obstacle might arise to hinder the Prince’s going forth.

As the Prince went forth, a yaksha named Eight Feet appeared in the sky together with his retinue. Each took one of the horse’s four hooves in his hands, enabling it to proceed slowly and securely.

As the Prince was about to leave the palace, a deva proclaimed: “May the Great Shipmaster, possessed of the excellent and great Dharma, now rescue the immeasurable sentient beings drowning in the ocean of afflictions.” Other devas proclaimed: “May the Great Holy World-Honored One encounter no obstacle as he now goes forth to cross the ocean of birth and death.”

The Prince told Chandaka:

“Worthy Chandaka, you should now go ahead and guide me out of the inner palace.”

To leave the city, the bars had to be removed and the gates opened, and the sound of opening them could be heard for one krosha. Nonhuman beings came and removed the bars and opened the gates, while the devas of the Shuddhavasa Heaven used their spiritual power to dissolve the sound so that no one could hear it, fearing that the Prince might be obstructed as he went forth.

Chandaka said to the Prince:

“Prince, the palace gate is open.”

The Prince asked:

“Is the palace gate open? My mind is resolved to go forth, and there can no longer be any doubt that my vow to benefit sentient beings will be fulfilled.”

Chandaka replied:

“Great Holy Prince, this is extraordinary and exceedingly rare. Before this palace gate can be opened, great strength is normally required. Yet now, as soon as the Prince arrived, it opened at once. When the Great Holy Prince approached the gate, it was like a mighty wind dispersing clouds to either side.”

When the Prince passed out through the palace gate, he made this vow: “This is the last time I shall leave through this palace gate. From this day onward, I shall never again depart through it.”

After leaving the palace, the Prince proceeded slowly toward the Vyala Gate. Beside the gate dwelt a yaksha general named Good Entry with a retinue of five hundred yakshas. Seeing the Prince approaching slowly on foot, they said among themselves: “It is now midnight, not the time to open the gate, yet the Great Holy Prince Siddhartha has come beneath it.

What shall we do for the Prince?” The yakshas then said together: “We shall open the gate for the Prince and allow him to depart as he wishes. By leaving this place, he will fulfill his aspiration and attain the path and fruit of the deathless nectar. He will then bring abundant and great benefit to devas and human beings throughout the world.” The yaksha Good Entry hastened to throw the Vyala Gate wide open.

Whenever this gate was opened or closed, its sound carried for half a yojana. At that time, however, the devas of the Pure Abodes used their spiritual power to disperse the sound so that no one might hear it, fearing that the Prince’s going forth would be obstructed.

The Prince departed from Kapilavastu through the Vyala Gate. Upon emerging, he saw the troops and generals guarding it. Some were asleep with their hands upon the gate bars and did not know when the Prince departed. Some had been bewildered by the spiritual power of the yakshas, while others had been stupefied by the spiritual power of the devas. Although some were extremely vigilant and skilled in keeping watch, all had fallen deeply asleep and did not know that the Prince had departed.

At that time Mara Papiyan, king of the Desire Realm, saw the Prince depart to go forth. Wishing to terrify him, Mara used his spiritual power to conjure a vast cloud from which thunder roared and deafening bolts of lightning crashed. At times he manifested great rivers carrying boulders that rose and sank as they rolled along in the torrents. Before the Prince he sometimes manifested lofty mountains, deep mountain ravines, or masses of fire blazing and spreading fiercely.

At that very moment, the devas of the Pure Abodes concealed themselves within the vast clouds and used their spiritual power so that the thunder and lightning, the rivers sweeping away rocks, the immense mountains, the deep ravines, and the raging fires could not appear. They then seized Mara Papiyan and hurled him immeasurable hundreds of thousands of yojanas away, preventing him from obstructing the Prince’s going forth.

When the Prince had passed beyond the gate of Kapilavastu, he raised his voice like a lion’s roar and declared: “I would rather cast myself upon the rocks and die; I would rather drink poison and die; I would rather abstain from food and drink and surrender my life. If my original vow to rescue sentient beings from the ocean of birth and death is not fulfilled, I swear that throughout this life I shall never return to Kapilavastu.”

Hearing the Prince’s vow, which was like a lion’s roar, all the devas rejoiced.

At that time, when the Prince uttered this lion’s roar, all the spirits protecting Kapilavastu—whether guardians of its gates, walls, or watchtowers—proclaimed loudly: “So it is! So it is! Your vow is like a fearless lion’s roar. May it be perfectly fulfilled.” Filled with delight, the spirits raised both hands and praised the Prince: “The Great Courageous One has left Kapilavastu and now looks back.”

Hearing the spirits’ praise, the Prince’s heart became entirely fearless. Filled with great joy, with the hairs of his whole body standing on end, he made this vow: “Today I vow that throughout this life I shall never again return to this city until I have realized the Dharma of the deathless nectar constantly praised by the noble ones. Only after I have severed the stream of the afflictions of birth and death and attained the path and fruit of nirvana shall I return to this city.”

Standing outside the city, the Prince made this resolute vow: “Only after I have attained the true path of bodhi shall I return to this city to teach and transform its people.” His voice was like a lion’s roar. At the place where the Prince stood and spoke these words, people later built a stupa called “The Stupa of the Prince’s Lion-Like Roar.”

At that place stood a great nyagrodha tree. The spirit of that tree spoke this verse to the Prince:

When one cuts down a tree such as this,
One must strive to dig out its very roots.
When cutting an object, one must sever it in two;
When crossing a current, one must reach the farther shore.
Once a word is spoken, it cannot be false;
Once resentment has arisen, how can there be joy?

The Prince answered the tree spirit in verse:

The devas of the Pure Abodes then spoke these verses:

In this realm now appears the great sun,
Whose light shines throughout the entire world.
Because the eye of wisdom is bright and complete,
Its radiance illumines the worlds of the ten directions.

In this realm now appears the Great Shipmaster,
Who will transport all sentient beings.
His wisdom-sailing vessel is filled with skillful means
And rescues countless millions of devas and humans.

In this realm now appears the great caravan leader,
Who will guide merchants across the wilderness.
Immeasurable sentient beings have lost their way;
He directs and teaches them to follow the true path.

In this realm now appears the Great King,
The supreme sovereign of the worldly Dharma.
The banner of the great Dharma shall be raised high
To distinguish false teachings from the true Dharma.

In this realm now appears the Great King,
The supreme sovereign of the supramundane Dharma.
He will turn the subtle and wondrous great Dharma wheel
And overthrow all non-Buddhist paths.

Riding the great white elephant, he descends to the world
And crosses the vast and distant realm of ignorance.
Holding the sharp vajra of wisdom,
He destroys false paths and every evil demon.

In this realm now appears the Great Brahma King,
Who compassionately regards every kind of being in the world.
Bringing benefit to foolish sentient beings,
He beats the drum and blows the conch to proclaim the great Dharma.

In this realm now appears the Great Dragon King,
Who pours down showers of Dharma upon the world.
Sentient beings throughout the three realms are nourished and benefited;
The feverish torment of false views is entirely dispelled.

After speaking these verses, the devas of the Pure Abodes immediately proclaimed, “Namo Venerable Great Personage,” bowed in homage, and followed in attendance upon the Prince. According to the results of their previous karma, these devas possessed subtle and wondrous bodies, awe-inspiring virtue and courage, and resolute diligence. They had already passed beyond difficult deeds. Now, for the Prince’s sake, they emitted light from their bodies, dispelling the darkness and illuminating the road before him, just as the sun casts forth dazzling rays from within dense clouds. So too did the devas of the Pure Abodes emit brilliant light from their bodies to illuminate the Prince’s path.

The devas of the Desire Realm transformed themselves into handsome and charming youths and walked ahead, guiding the Prince along a level road.

The great Brahma King, surrounded by his retinue of Brahma devas, traveled at the Prince’s right.

The lord of the Trayastrimsha Heaven, surrounded by his retinue of Shakra devas from the Heaven of the Thirty-Three, traveled at the Prince’s left.

The Four Great Heavenly Kings wore magnificent jeweled necklaces upon their bodies and celestial crowns upon their heads, from which strands of jeweled ornaments hung in profusion.

Together with them were immeasurable hundreds of thousands and millions of gandharvas, kumbhandas, dragon kings, yakshas, and others. Clad in strong armor and holding all manner of weapons—bows and arrows, sharp swords, blades, iron clubs, spears, lances, tridents, hooks, pikes, iron shields, and iron wheels—they went before the Prince to clear the way, urging him: “Follow this road. Hasten onward and do not rest.”

In the sky were also immeasurable, boundless hundreds of thousands of assemblies of devas. Filled throughout their bodies with irrepressible joy, they scattered over the Prince flowers that grew in water and upon dry land, together with fragrant powders such as sandalwood, aloeswood, and tagara. Each deva also held other fragrances—powdered incense, burning incense, and anointing perfumes—and followed the Prince, scattering them over him as offerings.

Meanwhile, within the palace, the palace women awoke in alarm and cried, “Where is the Prince? Where is the Prince?” Yashodhara saw herself lying alone upon the bed and could not find the Prince anywhere. She cried out: “Alas! Today the Prince has deceived us!” Wailing loudly, she threw herself to the ground, gathered dust and rubbed it upon her head, clutched her hair with both hands, tore the jeweled necklaces from her body and cast them upon the floor, and clawed and rent her garments with both hands. Her body and limbs were scraped and wounded. She wept aloud, uttering bitter and sorrowful words, while body and mind were overwhelmed by piercing anguish and boundless suffering.

The guard responsible for protecting the palace women in the Prince’s inner quarters then hurried to report to the great King Shuddhodana:

“May the great King know that when your servant awoke tonight, the Prince was nowhere to be seen.”

The stable keeper, seeing that Kanthaka was missing, also rushed to report to the great King Shuddhodana:

“May the great King know that tonight the horse Kanthaka is also nowhere to be found in the stable.”

Upon hearing these reports, the great King Shuddhodana cried out loudly: “Alas! Alas! My beloved son!” Having spoken thus, he collapsed unconscious upon the ground. A minister sprinkled the King with cool sandalwood water. After a short while, the great King regained consciousness and his faculties returned to normal. He then summoned the general responsible for protecting the royal city and issued this command:

“Quickly prepare the four divisions of the army. Put on your armor and hasten to search for the Prince.”

Hearing the urgent command issued from the inner palace, the general of the guard hurriedly transmitted it to all the commanders:

“Commanders and soldiers, know that the great King Shuddhodana has issued this decree: ‘All officials and ministers, wherever they may be, and everyone who receives provisions and stipends from me, must assemble at once, divide into groups, and follow the various roads in search of the Prince. Whoever finds the Prince must skillfully console and persuade him. Do not allow him to remain among the forests, mountains, and rocky caves, but escort him back to the royal palace.’”

All civil and military officials in Kapilavastu heard the general of the guard ring the bell and announce: “All ministers and officials who receive stipends from the great King Shuddhodana must leave Kapilavastu and search for the Prince. Whoever sees the Prince must console and persuade him to return to the royal palace.”

Thereupon all ministers, officials, members of the royal clan, and residents of the inner city of Kapilavastu—whether they received stipends or not—streamed out of the city to search for the Prince.

After proclaiming the royal commands, the minister gradually came to the home of the official responsible for the Prince’s stables and said:

“The great King Shuddhodana commands you to leave the city immediately and search for the Prince.”

The keeper of the horses replied:

“I must guard the Prince’s residence and cannot go anywhere.”

The city official repeated:

“The great King Shuddhodana has issued a strict decree that everyone who served beside the Prince is to be imprisoned.”

The keeper of the horses replied:

“Venerable sir, if you wish to imprison me, then first you, together with all your wives and children, brothers, uncles, aunts, and relatives, must also be imprisoned.”

At that time all the people in the city went outside to search for the Prince. Yet the Prince was concealed by the spiritual power of the devas, and those searching could not see him.

Chapter 22: CUTTING THE HAIR AND DYEING THE ROBE

(Part 1)

After the Prince had passed through the gate of Kapilavastu, he told Chandaka:

“Chandaka, you should now go before me and proceed directly to the village of Rama.”

Chandaka said to the Prince:

“Yes. Your servant shall follow the Prince’s instruction and dare not disobey.”

Chandaka led the way toward the village of Rama, while Kanthaka’s four hooves moved lightly, swift as the wind. Setting out at midnight, they traveled twelve yojanas before the morning star arose. (The teachers of the Mahasamghika say: “The horse set out at midnight and traveled twelve yojanas before the morning star arose.” Other teachers say: “The horse set out at midnight and traveled one hundred yojanas before the morning star arose.”) They reached a village named Minika and, at sunrise, arrived at the dwelling place of the rishi Bhargava. Upon arriving, the Prince asked Chandaka:

“Chandaka, what place is this?”

Chandaka replied:

“Prince, this place is not far from the village of Rama.”

The Prince saw a dense forest that had once been the dwelling place of rishis, with many birds and beasts, ponds, pools, ravines, streams, rivers, and waterways. Knowing that Chandaka and Kanthaka wished to rest there briefly, the Prince said:

“Worthy Chandaka, if the time is appropriate, let us rest here.”

Man and horse stopped. The Prince leaped down from Kanthaka’s back and made this great vow: “This is now the last place where I shall dismount after sitting upon a horse! This is now the last place where I shall descend from a horse’s back.” Having dismounted, the Prince comforted Chandaka with affectionate words:

“Chandaka, in this world there are many kinds of servants. Some are inwardly devoted and obedient to their superiors but lack ability. Some possess ability but lack devotion and obedience.

Others have neither devotion nor ability. Still others possess both devotion and full ability. Worthy Chandaka, a person such as you is truly extraordinary and rare in the world.

With a good heart, you reverently and faithfully serve me, and you also possess full ability. Chandaka, I am exceedingly pleased with you, for you have shown me such devotion and profound reverence and love. You have served me with love and respect without seeking personal gain.

According to ordinary worldly ways, people serve the rich and powerful because attachment and greed move them to serve others, but you have served me without such a mind. Some people in the world serve the rich and powerful because they hope to acquire material things, while they turn away from the poor and lowly. You do not harbor such thoughts.”

The Prince then spoke this verse:

Children are raised to continue the family vocation;
Fathers are served to repay their nurturing care;
Fields are cultivated for profit—
All these are done in pursuit of reward.

After hearing this verse, Chandaka asked the Prince:

“Great Holy Prince, ordinarily, when servants see their master resolve to undertake something, they are not permitted to ask the reason. Yet now this servant sees that the Prince has entered these mountains. Therefore, I venture to ask: For what reason has the Prince resolved to dwell here?”

The Prince replied:

“Worthy Chandaka, I ask you: Why do you now need to know this matter?”

Chandaka answered:

“Great Holy Prince, I am of lowly lineage, yet I was born on the same day as the Prince, and I have been your faithful attendant, never acting against your wishes.”

The Prince again said to Chandaka:

“Worthy Chandaka, I now entrust you with a task. Can you perform it?”

Chandaka replied:

“Great Holy Prince, I am the Prince’s servant and have attended you closely. How could I dare not perform it?”

The Prince said again:

“Worthy Chandaka, I now abandon the throne of a holy king, not because I fear anything else, but solely because I seek liberation and wish to escape the bonds of the cycle of birth and death. Chandaka, my heart rejoices that I shall not accept such royal sovereignty. Chandaka, every royal position is beset by dreadful terrors; this I clearly perceive within my heart. Chandaka, I see that going forth brings the benefit of no longer being dragged about by the hook of birth and death. Therefore, I have severed myself from all worldly things and come to dwell in these mountains, for I now wish to seek liberation from birth and death. Worthy Chandaka, you should now take Kanthaka back to the palace. I am going forth, and my resolve is final.”

The Prince then spoke this verse:

There is no need for further lengthy speech;
You know my intention, and I cherish your heart.
Severing love and leaving my family, I enter the mountains;
Kanthaka and you must swiftly return.

Chandaka said to the Prince:

“Great Holy Prince, ordinarily a person goes forth only after encountering one of four conditions. These four are: the body has reached old age; the body is afflicted by illness; one lives alone; or one possesses no wealth. Yet the Prince has not encountered even one of these four conditions.

“Furthermore, when the Prince was newly born, all the intelligent and wise brahmin teachers—who had read many scriptures of the sages, deeply mastered the treatises, and were skilled in examining marks—made this prediction: ‘A child possessing such excellent marks will certainly become a Wheel-Turning Holy King. He will rule the four continents, become the great lord of the earth, and possess the seven treasures.’ The seven treasures are the precious wheel, the precious jewel, the precious elephant, the precious horse, the precious queen, the precious treasurer, and the precious general.

The Wheel-Turning King will father one thousand holy sons, all courageous and strong, capable of subduing enemies. He will rule the great earth and the four seas, govern the people according to the true Dharma, and subdue every foe.

“Holy Prince, when you obtain the precious golden wheel, it will have been made by the devas, not fashioned by human beings. Well-proportioned and beautiful, it will delight everyone who beholds it. The precious wheel will travel ahead through the sky; the Holy King will fly behind it through the sky, while his entire retinue surrounds him on the left and right and flies with him through the air. At that time, the Prince, occupying the station of a Holy King, will enjoy immense merit and blessings. The Prince will possess the precious Moonlight mani jewel, which shines through the dark night for seven yojanas and illuminates the surrounding great earth. At that time, as a Wheel-Turning Holy King, the Prince will enjoy immeasurable wondrous pleasures.

“Great Holy Prince, when the King wishes to ride the white elephant, its seven limbs will lower themselves close to the ground. This great white elephant with six tusks will be fitted with a saddle, stirrups, bridle, and other equipment, all made entirely of gold. Its lustrous colors will shimmer, its body will be adorned with jeweled necklaces, and a golden net will be spread over it. This great white elephant will possess spiritual powers and fly freely without hindrance. Mounted upon it, the Holy King will be able to travel throughout the entire great earth. At that time, as a Wheel-Turning Holy King, the Prince will fully enjoy every pleasure.

“Furthermore, if in the future the Holy Prince wishes to ride the king of horses, that horse will be entirely blue-green in color, with the hair upon its head black as a crow. Its mane and tail will be exceedingly long, and its saddle, bridle, stirrups, and straps will all be made of pure gold. Jeweled ornaments and a net of pure gold will cover its back. This king of horses will possess unobstructed spiritual power and be capable of flying throughout the sky. Whenever he wishes to travel, the Holy Prince will mount this horse and journey throughout the great earth. At that time, as a Wheel-Turning Holy King, the Prince will fully enjoy every kind of pleasure.

“Furthermore, when the Holy Prince obtains the precious queen in the future, her appearance will be exceedingly lovely, her face beautiful, and her every movement and bearing graceful beyond compare. She will appear naturally, like a celestial maiden among the devas. At that time, the Prince will freely enjoy all the pleasures of the five desires. The station of a Wheel-Turning Holy King is indeed exceedingly happy.

“Furthermore, if in the future the Holy Prince obtains the precious treasurer, that official will have attained the divine eye. He will constantly cause stores of gold, silver, and every precious object to emerge from beneath the earth and will present them to the Holy King. At that time, the Prince will enjoy every kind of sensual pleasure.

“Furthermore, if in the future the Holy Prince obtains the precious general, that official will be resourceful, wise, intelligent, keen, and thoroughly versed in military strategy. He will be capable of commanding the four divisions of the army. In a single instant, he will know the Holy King’s thoughts and immediately command the troops to don their armor and equip themselves completely with weapons, lacking nothing. Every military division will arrive promptly beside the Holy King, ready to be employed according to his will. At that time, as a Wheel-Turning Holy King, the Prince will enjoy pleasures to the utmost fullness.

“Furthermore, Holy Prince, if in the future you possess these seven treasures, then the great earth, the four great seas, and all the forests, mountains, rivers, and waterways of this world will belong to you without exception, and every enemy will submit. Once they have been subdued, nowhere will there be cause for fear, suspicion, or unrest. All the people will become prosperous. No dangerous place will remain unsubdued. The King will not employ weapons such as knives, clubs, spears, or pikes, but will act in accordance with the teachings and govern the world according to the true Dharma. At that time, occupying the station of a Holy King, the Prince will enjoy inexhaustible pleasures.”

After hearing Chandaka speak these words, the Prince asked him:

“Worthy Chandaka, did those brahmin physiognomists predict only this concerning me, or did they make any other predictions?”

Chandaka replied:

“The physiognomists also predicted other things.”

The Prince asked:

“What were their other predictions?”

Chandaka replied:

“Holy Prince, the physiognomists also predicted: ‘If this child abandons royal sovereignty and goes forth, he will certainly attain unsurpassed, complete and perfect awakening. After attaining the fruit of bodhi, he will turn the unsurpassed and wondrous Dharma wheel.’”

The Prince told Chandaka:

“Chandaka, be careful not to speak falsely. You must speak the truth. At that time the rishi Asita predicted only this: ‘This child will certainly attain unsurpassed, complete and perfect awakening.’ He predicted only that I would turn the unsurpassed Dharma wheel.”

Hearing these words, Chandaka became afraid. His entire body trembled, and his hair stood on end. He said to the Prince:

“Great Holy Prince, you are able to remember that prediction. I secretly heard members of the Shakya clan say that the Prince must not be allowed to hear that prediction, for they feared that the Prince would give rise to the aspiration for bodhi.”

The Prince told Chandaka:

“Chandaka, long ago I descended from the Tushita Heaven and entered the womb of my holy mother. I still clearly remember without forgetting everything that occurred while I was in the womb. How, then, could I possibly have forgotten a prediction made after my birth? There is absolutely no such possibility.

“Chandaka, the devas also said to me: ‘Worthy Prince, if you go forth early, you will certainly attain unsurpassed, complete and perfect awakening. After attaining the fruit of bodhi, you will certainly turn the unsurpassed Dharma wheel of wondrous flavor.’

“Chandaka, for this reason I shall certainly attain unsurpassed, complete and perfect awakening, and I shall certainly turn the unsurpassed and wondrous Dharma wheel.

“Chandaka, I now tell you truthfully: I would rather have the flesh cut from my body with knives; I would rather consume poison and die; I would rather leap into a great pit of fire and die; I would rather cast myself into a deep abyss and die; I would rather take a knife and cut my own throat. If in this life I have not yet realized the Dharma that brings escape from birth and death, I shall never return to the royal palace. Why? Because all worldly objects of the five desires are impermanent. Before long they come to an end; their nature is to decay and perish.”