方廣大莊嚴經

Chapter 8: VISITING THE TEMPLES OF THE DEITIES

At that time, the Buddha said to the bhikshus:

—After the bodhisattva was born, twenty thousand maidens from wealthy families among the brahmins, kshatriyas, householders, and elders were chosen to serve as attendants to the bodhisattva. The princes and great ministers also had twenty thousand maidens who were chosen to serve as attendants to the bodhisattva. All these attendants had been born on the same day as the bodhisattva. At that time, the elders of the Shakya clan went together to King Shuddhodana and said:

—Your Majesty, the time has now come to take the Crown Prince to visit the temples of the deities, so that blessings may be sought for all things to be peaceful, auspicious, and well.

King Shuddhodana consented. He immediately ordered the officials in charge to renovate and adorn the capital. In the marketplaces, busy districts, and roads both great and small, wherever there were blind, deaf, mute, stammering, or otherwise impaired people; scattered stones, gravel, or filth; or any inauspicious sights, they were all removed or gathered together in one place.

The king had the drums of merit sounded and the chimes of auspicious signs struck, urging and directing every quarter to make preparations and decorations. He also notified the kings, elders, householders, and brahmins to assemble at the appointed time. Countless female attendants and vehicles were arranged for transport and attendance, and auspicious vessels were filled with fragrant oil and scented water.

The sons of brahmins were stationed in rows at crossroads and along the main thoroughfares, singing hymns of auspicious benediction. All the temples of the deities were beautifully adorned. Every detail was arranged with the greatest care.

King Shuddhodana then entered the inner palace and said to Mahaprajapati:

—Today we shall take the Crown Prince to visit the temples of the deities. You and the ladies must see that all preparations are made.

Mahaprajapati adorned the bodhisattva in precious garments. Pleased, the bodhisattva smiled and asked:

—Where shall we go today for an excursion?

His maternal aunt replied:

—Your royal father and the court wish to take the Crown Prince out of the city to visit the temples of the deities.

The bodhisattva then spoke this verse:

From the moment I was born,

The trichiliocosm trembled;

The World-Protectors, the sun and moon,

Brahma, Shakra, the deities, and nagas

All descended to Jambudvipa

And came together to bow before me.

What deity can still remain

Whom I should go and reverently address?

I am the lord of all the deities,

The supreme one among celestial beings.

No deity can compare with me;

Who, then, could possibly surpass me?

Yet, to accord with worldly convention,

I shall go together to that place.

When all behold my divine majesty,

They will rejoice.

For they will know that I am

The foremost lord of the celestial realms.

The Buddha said to the bhikshus:

—The people and soldiers assembled, singing praises and offering auspicious congratulations in this manner. The city gates, roads great and small, marketplaces, and commercial districts were all purified.

King Shuddhodana then personally placed the bodhisattva upon the carriage. The procession comprised brahmins, kshatriyas, immensely wealthy great elders, householders, great ministers, kings, and members of the Shakya clan, following one after another in ranks before and behind. They burned various fragrant incenses and scattered beautiful flowers all along the roads through which they passed.

Countless elephants, horses, vehicles, soldiers, and citizens bore banners, streamers, and precious parasols, while drums and musical instruments sounded and singing, dancing, instrumental music, and choral voices resounded magnificently. Moreover, hundreds of thousands of deities accompanied the bodhisattva’s carriage, while immeasurable hundreds of thousands of nayutas of devas and celestial maidens remained in midair, scattering celestial flowers and performing songs and music.

When King Shuddhodana’s vast and majestic procession and retinue arrived at the temple of the deities, the royal father personally carried the bodhisattva inside. As soon as they crossed the temple threshold, all the images of the deities within rose to their feet, welcomed the bodhisattva, and respectfully bowed before him. At that moment, hundreds of thousands of devas and humans in the assembly joyfully danced, filled with the utmost delight, and said together:

—Excellent! Excellent! Most exceedingly rare!

At the same time, the entire land of Kapilavastu shook in six ways. Each image of a deity manifested its true form and recited this verse:

A mustard seed beside Mount Sumeru,

A cow’s hoofprint beside the vast ocean,

A firefly before the sun and moon—

How could they ever be equal?

We are like mustard seeds,

And like water in a cow’s hoofprint;

Our radiance is that of fireflies,

Therefore we pay homage to you.

The bodhisattva is like the sun and moon,

And like the boundless ocean;

He towers aloft like Mount Sumeru—

How would we dare compare ourselves with him?

Endowed with merit, wisdom, and mighty power,

Those who bow to him gain immense benefit;

Their arrogance is brought to an end,

And, liberated, they realize nirvana.

The Buddha said to the bhikshus:

—When the bodhisattva manifested the act of visiting the temples of the deities, thirty-two thousand devas and countless sentient beings aroused the aspiration for unsurpassed bodhi. Bhikshus, it was for this reason that I consented to go to the temples of the deities.

Chapter 9: PRECIOUS ORNAMENTS USED FOR ADORNMENT

The Buddha said to the bhikshus:

—At that time, there was a great minister named Udayana, who was skilled in observing the stars and calculating dates. Accompanied by five hundred members of his retinue, he came to the royal palace when the moon had departed from the constellation Zhen and was conjoined with the constellation Jiao, and addressed King Shuddhodana:

—May Your Majesty have precious ornaments made to adorn the Crown Prince.

The king replied:

—Indeed! Have this done without delay.

Five hundred great ministers of the Shakya clan each fashioned precious ornaments to present to the Crown Prince. These included rings, jeweled bracelets, and strings of beads to be worn upon the fingers, ears, neck, and breast; ornaments for the head; jewel-studded belts; and precious shoes, bells, chimes, and ornaments of diamond and other materials. All the precious objects intended for adornment were completed in full. When the constellation Pushya was directly aligned with the moon, the members of the Shakya clan brought these objects to the royal palace and said together to King Shuddhodana:

—Your Majesty, we have completed all the ornaments for adorning the Crown Prince. We now ask permission to present them to him.

The king replied:

—Please wait. You have already made many offerings in the past. I too have now ordered such ornaments to be made for the Crown Prince.

The members of the Shakya clan again addressed the king:

—It is our heartfelt wish to make these offerings. How could we dare expect the Crown Prince to accept and retain them all? We ask only that each person’s ornaments be permitted to adorn the Crown Prince for seven days. That alone would fulfill our wish.

Early the following morning, Mahaprajapati and the female attendants carried the Crown Prince to the Garden of Stainless Radiance and adorned him with those precious ornaments. At that time, eighty-four thousand female attendants welcomed and served the bodhisattva; ten thousand maidens gazed upon the bodhisattva; ten thousand maidens of the Shakya clan respectfully beheld the bodhisattva; and five thousand brahmins praised the bodhisattva. All conceived profound admiration and reverence for him, delighting in the sight without ever growing weary.

At the same time, a member of the Shakya clan named Bhadra brought the precious garments and ornaments he had made and placed them upon the bodhisattva. At that very moment, a halo of light radiated from the bodhisattva’s body, completely dimming all the precious objects he wore, as though they were but an ink stain against Jambunada gold.

Then a deity in the garden named Vimala manifested before King Shuddhodana and the assembled members of the Shakya clan and recited this verse:

Even if the trichiliocosm

Pure gold filled every place,

Yet a mere speck of Jambu gold

Would shine and make that gold lose its color.

Even if Jambu gold

Filled the entire trichiliocosm,

When the bodhisattva’s radiance appeared,

Its golden hue would be wholly dimmed.

His light was truly perfect and full;

He was adorned with the marks born of a hundred merits.

His body was pure in this way—

How could it be merely outward beauty?

The sun, moon, stars, and jewel-like hues,

The brilliance of Brahma, Sakra, and the devas—

Before the bodhisattva’s radiance,

All their colors were dimmed.

Through the pure karma of former lives,

His marks naturally adorned him.

What need was there for mortals

To offer ornaments for his body?

Therefore, put aside all the offerings

And precious adornments;

Take them back and adorn yourselves,

For the bodhisattva desires none of them.

The bodhisattva asks for nothing;

Therefore, give them to Chandaka.

After the deity had recited these verses, he immediately vanished. The king and his clansmen became even more convinced of this extraordinary event. Overflowing with joy, they declared that the Sakya clan would flourish.

Chapter 10: AN EXPLANATION OF THE VARIOUS SCRIPTS AND THEIR MEANINGS

The Buddha said to the bhiksus:

“When the bodhisattva had just reached the age of seven, he was already endowed with majestic deportment and a hundred thousand auspicious qualities. His royal father made preparations for him to attend school. Ten thousand boys and ten thousand girls gathered around and accompanied the bodhisattva to the school.

Ten thousand carriages carried foods of the finest flavors and precious articles. Throughout the streets of the capital, Kapilavastu, and in all the surrounding villages, people came forth joyfully to welcome him. A hundred thousand kinds of music sounded in harmony, while celestial flowers rained down.

Countless hundreds of thousands of palace women, beautifully attired and adorned with jeweled necklaces, stood upon towers and beneath the eaves, or at the gateways of temples and palaces, gazing upon the bodhisattva and scattering all kinds of lovely flowers toward him from afar. There were also a hundred thousand celestial maidens, beautifully dressed and adorned, each carrying a precious vessel filled with fragrant water.

They walked before him, sprinkling the entire road along which the bodhisattva passed. Devas, nagas, yaksas, gandharvas, asuras, kimnaras, mahoragas, and others each manifested the upper half of their bodies in the sky, holding flower garlands, jeweled necklaces, and strings of gems, which hung suspended throughout the heavens. All members of the Sakya clan surrounded King Suddhodana before and behind and accompanied him as he escorted the bodhisattva to school.

“When the bodhisattva arrived at the school, his teacher, the learned Visvamitra, beheld the bodhisattva’s supreme majesty and virtue. Feeling himself unequal to the task of being the bodhisattva’s teacher, he became deeply ashamed; his mind reeled, and he fell to the ground. At that moment, a deva-putra from the Tusita Heaven named Wondrous Body hastened to support the learned Visvamitra and helped him back to his place. Then, soaring into the sky, he recited these verses:

All worldly fields of learning and skill

He cultivated throughout immeasurable kalpas.

To encourage all the children,

He accords with worldly custom and comes to school.

He also seeks to discipline all sentient beings

And lead them into the true Dharma of the Mahayana,

To understand causes and conditions and penetrate the Four Noble Truths,

Destroy every affliction, and attain purity.

The Most Honored One, lord of all celestial realms,

The giver of amrta who surpasses all,

Comprehends in a single thought

Every course of thought in sentient beings’ minds.

He has awakened to the quiescence of all dharmas;

How much less need he study written characters?

“After reciting these verses, the deva-putra offered the bodhisattva various celestial flowers and celestial fragrances and then suddenly vanished. King Suddhodana ordered the children and nurses to watch over and attend upon the bodhisattva, after which the king returned to the royal palace. The bodhisattva then held in his hand a celestial writing tablet made of sandalwood slips, anointed with celestial fragrances, ornamented, and inlaid with many kinds of radiant mani jewels. The bodhisattva asked his teacher:

“‘The Brahmi script, the Kharosthi script, the Busakala script, the Angala script, the Mahati script, the Angu script, the Yapani script, the Saphuka script, the Apalosa script, the Tapila script, the Kelana script, the Tatana script, the Ikkila script, the Sankhi script, the Avamu script, the Anulo script, the Dharada script, the Asa script, the Cina script, the Huna script, the Mati-aksara-mitra script, the Phusa script, the Deva script, the Naga script, the Yaksa script, the Gandharva script, the Mahoraga script, the Asura script, the Garuda script, the Kimnara script, the Mithuphuga script, the Mayu script, the Bhauma-deva script, the Antariksa-deva script, the Kautani script, the Uttarakuru script, the Purvavideha script, the Utkheva script, the Nakkhepa script, the Prakkhepa script,

the Sagara script, the Vajra script, the Lekha-pratilekha script, the Sikhepa script, the Anupaduta script, the Saisasattva script, the Ketnina script, the Usaipa script, the Naksai script, the Padalekha script, the Dhataraucandi script, the Yavadarsa script, the Vardhapanthi script, the Matirahini script, the Sarvaruta-sangraha script, the Vasi script, the Veda-anuloma script, the Nistapta script, the Hulucima script, the Dharani-jnana script, the Gagana-srikina script, the Sarvausadhi-nisyanda script, the Sagara script, the Sangraha script, and the Sarvaruta-huruta script: among the sixty-five scripts just named, which one does my teacher wish to use in teaching me?’

“When the teacher Visvamitra heard the names of scripts he himself had never heard before, he was filled with immense joy. Casting off every conceited thought, he raised his voice and recited these verses:

Rare is this sage of supreme and pure wisdom,

Who has himself mastered all dharmas.

At school he asks his teacher about the method of learning,

Yet names so many scripts never heard before.

His invisible uṣṇīṣa is truly exalted;

Such a majestic countenance has never before been seen.

In spiritual power and wisdom, none can surpass him;

His skills are truly worthy of instructing me.

My wisdom is still shallow and flawed; I should learn from him,

For there are so many writings I have never understood.

He is the Supreme One, lord of all devas;

Truly, no one in the world can equal him.

“The Buddha said to the bhiksus:

At that time, ten thousand youths together with the bodhisattva first studied the letters of the alphabet under their teacher. When they loudly pronounced the letter A, there simultaneously arose a sound proclaiming that all conditioned phenomena are impermanent; when they prolonged the letter A, there simultaneously arose a sound proclaiming the spirit of benefiting oneself and others; when they loudly pronounced the letter Y, there simultaneously arose a sound proclaiming the vast fundamental Dharma gates; when they prolonged the letter Y, there simultaneously arose a sound proclaiming all the various illnesses in the world; when they pronounced the letter Ô in a high voice, there simultaneously arose a sound proclaiming the afflictions and turmoil of the world;

when they loudly pronounced the letter Ô, there simultaneously arose a sound proclaiming that the wisdom of all beings in the world remains inferior and narrow; when they loudly pronounced the letter Oánh, there simultaneously arose a sound expressing the wish to put an end to every anxiety and transgression; when they loudly pronounced the letter Ái, there simultaneously arose a sound manifesting the quality of excellent dignity; when they loudly pronounced the letter Ô, there simultaneously arose a sound expressing the wish to leave behind the torrent of birth and death and attain liberation; when they loudly pronounced the letter Áo, there simultaneously arose a sound manifesting all transformations and cycles of change;

when they loudly pronounced the syllable úm, there simultaneously arose a sound manifesting the absence of self and of anything belonging to a self in all things and all dharmas; when they loudly pronounced the letter A, there simultaneously arose a sound manifesting the quiescent extinction of all dharmas; when they pronounced the letter Ca in a high voice, there simultaneously arose a sound proclaiming profound understanding of karma and its fruits; when they loudly pronounced the letter Khư, there simultaneously arose a sound clearly proclaiming that all dharmas are originally vast and quiescent like empty space; when they pronounced the letter Già in a high voice, there simultaneously arose a sound proclaiming comprehension of the profound teaching of dependent origination;

when they loudly pronounced the letter Già, there simultaneously arose a sound manifesting the destruction of every dark, delusive, and deeply entrenched net of ignorance; when they loudly pronounced the letter Nga, there simultaneously arose a sound expressing the severance of beings’ cycle through the twelve links; when they loudly pronounced the letter Giả, there simultaneously arose a sound manifesting contemplation of the Four Noble Truths.

When they pronounced the letter Xa in a high voice, there simultaneously arose a sound expressing the wish to eradicate every sensual desire; when they loudly pronounced the letter Xã, there simultaneously arose a sound expressing the wish to cross the ocean of birth and death and reach the shore of liberation; when they loudly pronounced the letter Xà, there simultaneously arose a sound expressing the wish to subdue all the hosts of Mara; when they loudly pronounced the letter Hoại, there simultaneously arose a sound manifesting the awakening of all beings; when they pronounced the letter Trá in a high voice, there simultaneously arose a sound expressing the wish to escape forever from the paths of the six realms;

when they loudly pronounced the letter Đà, there simultaneously arose a sound having the quality of response; when they pronounced the letter Trà in a high voice, there simultaneously arose a sound proclaiming the elimination of all demonic adversaries and disturbances; when they loudly pronounced the letter Trà, there simultaneously arose a sound clearly stating that all realms are impure; when they pronounced the letter Noa in a high voice, there simultaneously arose a sound expressing the wish to eradicate all subtle afflictions; when they pronounced the letter Đa in a high voice, there simultaneously arose a sound clearly proclaiming the absence of differentiation in the suchness of all dharmas;

when they pronounced the letter Tha in a high voice, there simultaneously arose a sound manifesting the power of fearlessness; when they pronounced the letter Đà in a high voice, there simultaneously arose a sound manifesting the strict observance of the precepts; when they loudly pronounced the letter Đà, there simultaneously arose a sound expressing the wish to attain the seven treasures of the noble ones; when they pronounced the letter Nà in a high voice, there simultaneously arose a sound manifesting thorough understanding of body and mind; when they pronounced the letter Ba in a high voice, the sound manifested thorough understanding of body and mind; when they pronounced the letter Ba in a high voice, there simultaneously arose a sound manifesting realization of the ultimate truth;

when they pronounced the letter Phả in a high voice, there simultaneously arose a sound manifesting attainment of the fruits here and now; when they pronounced the letter Bà in a high voice, there simultaneously arose a sound manifesting liberation from every bond; when they loudly pronounced the letter Bà, there simultaneously arose a sound expressing the wish to eradicate all contaminated dharmas; when they pronounced the letter Ma in a high voice, there simultaneously arose a sound expressing the destruction of every conceited thought; when they loudly pronounced the letter Dã, there simultaneously arose a sound manifesting complete comprehension of all dharmas;

when they loudly pronounced the letter La, there simultaneously arose a sound manifesting a mind weary of and detached from birth and death, delighting in the ultimate truth of liberation; when they pronounced the letter La in a high voice, there simultaneously arose a sound manifesting the resolve to eradicate the root of birth and death; when they pronounced the letter Bà in a high voice, there simultaneously arose a sound manifesting the most honored and supremely excellent Dharma gate of the highest vehicle; when they loudly pronounced the letter Xả, there simultaneously arose a sound elucidating the meaning of the Dharma gate of samadhi, right concentration, and right wisdom;

when they pronounced the letter Sa in a high voice, there simultaneously arose a sound manifesting the restraint and mastery of the six sense bases and the attainment of the six kinds of supernormal knowledge; when they loudly pronounced the letter Ta, there simultaneously arose a sound clearly proclaiming the attainment of omniscience; when they loudly pronounced the letter Ha, there simultaneously arose a sound expressing the wish to eradicate all karma produced by the afflictions; when they loudly pronounced the letter Sai, there simultaneously arose a sound clearly proclaiming that written words cannot fully describe or express all dharmas.

The Buddha said to the bhikshus:

“When the bodhisattva and the youths in the school loudly recited the letters of the alphabet, they manifested immeasurable hundreds of thousands of sounds belonging to the Dharma gates, causing thirty-two thousand boys and thirty-two thousand girls all to arouse the aspiration for unsurpassed bodhi. Such was the cause and condition for the bodhisattva’s manifestation of attending school.”

Chapter 11: OBSERVING THE WORK OF FARMERS

The Buddha said to the bhikshus:

“As the months and years gradually passed, the bodhisattva grew ever stronger. One day, he left the capital with the children of the Shakya clan to stroll about and observe the surroundings. The bodhisattva came to a broad tract of land and saw farmers laboring strenuously. Having witnessed this scene, he immediately aroused loving-kindness and compassion, feeling pity for the world in which such suffering existed, and reflected:

“‘I should find a secluded and tranquil place where I may sit and contemplate how to leave this suffering behind.’

“Nearby he saw a tall jambu tree, luxuriant with dense, verdant foliage and exceedingly beautiful. The bodhisattva went beneath that tree, sat upright in the full lotus posture, and began to contemplate. He concentrated his mind, withdrawing from every evil thought of sensual desire, though perception and examination remained; then his mind gradually withdrew from every thought of joy and happiness that had previously arisen and entered the first dhyana, becoming unified and utterly pure, with all sensory perception brought to an end.

He then relinquished all the joy and happiness that had arisen in the first dhyana and entered the second dhyana. He continued to leave behind every joyful feeling associated with the teachings of the noble ones, abiding with a mind of equanimity that had relinquished concepts and thoughts; his body and mind attained ease, and he dwelt in the third dhyana. Finally, he completely put an end to thoughts of suffering and happiness and extinguished all states of sorrow and joy; being neither in suffering nor in happiness, his mind became absolutely pure in the fourth dhyana.”

At that time, there were non-Buddhist seers who had attained the five supernormal powers. Flying through the sky from south to north, when they reached the air above the jambu tree, they suddenly found themselves unable to pass beyond it. They asked one another why, on that day, they could not fly past this jambu tree. The seers became increasingly frightened, and the hair on their bodies stood on end. They then recited this verse:

We have flown everywhere,

Over Mount Sumeru and the Vajra Mountains;

Though those mountains are lofty and firm,

What obstacle was there to our passage?

Just as a mighty elephant

Lightly crosses a small forest,

Finding nothing difficult therein,

So too is our power.

We have also flown before

Through the palaces of dragons, devas, and spirits,

Without encountering any obstruction,

Entirely unhindered and unattached.

Whose divine power do we now encounter,

Restraining our supernormal powers,

So that here, in this jambu grove,

We suddenly cannot pass beyond?

At that time, a spirit within the grove replied in verse:

The son of King Suddhodana,

Like the full moon, perfect and radiant,

His bodily marks like the newly risen sun,

His countenance like a splendid lotus in bloom,

Now abides beneath the jambu tree.

Seated cross-legged, he has entered wondrous samadhi.

For many kalpas he has cultivated wholesome conduct,

Thus dispelling afflictions and attaining cool serenity.

It is precisely through the majestic power of this Great Being

That you are unable to fly past.

When the seers clearly heard this verse, they saw from afar the Bodhisattva’s brilliant radiance and incomparable excellent marks. Astonished, they regarded this as something rare and extraordinary, and asked one another:

“Who is this person whose countenance is so majestic? Is he Sakra, one of the Four Heavenly Kings, Mara, a dragon king, the heavenly lord Mahesvara, the deva Visnu, or a wheel-turning sage-king?”

The seers then recited a verse of praise:

His bodily radiance far surpasses the Four Protectors of the World,

Sakra, Brahma, the sun, the moon, and Isvara;

None can equal his excellent marks, merit, and virtue.

Pure and undefiled, surely he is a Buddha.

The grove spirit then replied to the seers in verse:

Sakra Devendra and the Protectors of the World,

Brahma, Visnu, and Isvara—

If their majestic radiance were compared with the Bodhisattva’s,

They would not equal even one part in hundreds of thousands of myriads.

After hearing this verse, the seers descended from the sky to the ground and approached the Bodhisattva. They then saw that he had entered a profound and wondrous samadhi, his body and mind unmoving. One seer recited a verse of praise:

For the fire of worldly afflictions,

You are a pool of cooling water;

With the supreme Dharma teachings,

You extinguish the tormenting heat.

Another seer recited a verse of praise:

Ignorance shrouds the world;

You are the lamp of wisdom.

With the supreme and pure Dharma,

You dispel all darkness.

Another seer recited a verse of praise:

For the ocean of worldly afflictions,

You are a great vessel;

With the supreme Dharma teachings,

You carry beings to the shore of awakening.

Yet another seer recited a verse of praise:

For the world’s suffering of aging and illness,

You are the Great King of Physicians;

With the subtle and wondrous Dharma,

You deliver beings and bring them peace and happiness.

The Buddha said to the bhiksus:

“At that time, after the seers had praised the Bodhisattva, they bowed their heads in homage, circumambulated the place where he sat, then rose into the sky and departed.”

At that time, King Suddhodana had not seen the Bodhisattva for a short while. Troubled and unhappy, he said:

“I do not know where the Crown Prince is now.”

The king immediately ordered his ministers to search everywhere. One chief minister came to the jambu tree and saw the Bodhisattva seated cross-legged beneath it in contemplation. The shadows of all the other trees moved with the sunlight, but the shadow of the jambu tree alone remained still, shading the place where the Bodhisattva sat. Seeing all this clearly, the chief minister thought it exceedingly rare and hurried back to report to the king:

“The Crown Prince is sitting peacefully beneath the jambu tree. The tree’s shadow remains still and does not move. His excellent marks appear exceedingly majestic, and the brilliance of his august virtue surpasses even that of Brahma and Sakra.”

When King Suddhodana heard the chief minister’s report, he personally went to the jambu tree. Seeing the Bodhisattva seated in samadhi, adorned with excellent marks and shining with majestic radiance, the king recited this verse of praise:

Like a radiant torch upon a mountain peak,

And like the luminous moon in the open sky,

The Crown Prince abides peacefully in meditative concentration;

My heart is now joyful and free from anxiety.

Chapter 12: CLEARLY DISPLAYING HIS SKILLS

The Buddha said to the bhiksus:

“At that time, the Bodhisattva had reached adulthood. One day, his royal father consulted with the venerable elders of the Sakya clan. The members of the clan reported to King Suddhodana:

“‘The Crown Prince has now come of age. Many seers skilled in physiognomy have all declared that if the Crown Prince leaves the household life, he will certainly become a Buddha; but if he remains at home, he will become a wheel-turning sage-king who rules the four continents beneath heaven, guides all beings by means of the ten wholesome deeds, governs the realm in accordance with the Dharma, and possesses the seven treasures.

What are the seven treasures? First, the precious wheel; second, the precious elephant; third, the precious horse; fourth, the precious jewel; fifth, the precious woman; sixth, the precious general; and seventh, the precious treasurer. That king will have a full thousand sons and will be a valiant sovereign of talent and virtue, fully capable of subduing every hostile army.

“‘Great King, if you wish to prevent the Crown Prince from leaving the household life, ensure that someone succeeds to the position of wheel-turning sage-king, and cause all the kings of distant regions to submit, we should arrange his marriage without delay. By causing the Crown Prince to become enamored and binding him in this way, he will be unable to leave the household life.’

“King Suddhodana then asked the members of the clan:

“‘What maiden possesses sufficient virtue to become the Crown Prince’s wife?’

“At that time, as many as five hundred chief ministers all reported to the king that their own daughters possessed sufficient virtue to become the Crown Prince’s wife. King Suddhodana said:

“‘Choosing a wife for the Crown Prince will certainly be extremely difficult. We do not know which maiden might please my son. We should ask the Crown Prince which maiden he would consent to take as his wife.’

“The members of the Sakya clan went together to the Bodhisattva and asked:

“‘Whom does the Crown Prince wish to choose as his devoted companion?’ The Bodhisattva replied:

“‘After seven days, I shall clearly state my intention.’

“The Bodhisattva reflected and then recited this verse:

Sensual desire gives rise to many transgressions

And is the cause of suffering and sorrow,

Like a forest of poisonous trees

And like a heap of blazing fire.

Now, within the inner palace,

I make merry with palace women;

This place is truly a fetter,

Enshrouding me like dense mist.

It cannot compare with entering meditative concentration

And dwelling alone in the deep forest.

“Seven days later, the Bodhisattva aroused great compassion and considered how he might use skillful means to liberate sentient beings. He then recited these verses and said to the chief ministers:

The lotus is born from the mire,

Yet it is not defiled by the mire.

A sovereign whose virtuous influence reaches all the people

Will thereby gain the allegiance of everyone—

The immeasurable sentient beings throughout the world.

For their sake, I shall realize the Dharma of the path;

Therefore, I manifest having wife and children,

Yet remain undefiled and unattached amid the five desires.

I now follow the course of the Buddhas of old,

And thus shall neither regress nor lose the mind of meditation.

For my betrothal, you must choose one who accords with my wishes;

Do not choose an ordinary woman as my worthy wife.

She must be pure and endowed with excellent marks,

Sincere, gentle in disposition, and never heedless.

I shall now declare what I seek;

Following my words, search carefully.

She must be graceful and refined in bearing,

Not proud or conceited because of her beauty;

Neither arrogant, miserly, nor jealous,

Neither fawning, deceitful, nor afflicted by illness;

Virtuous, sincere, and filled with loving-kindness,

Loving all beings as she would her own children;

Delighting in bestowing kindness and free from wrongdoing,

Making offerings to sramanas and brahmins;

Having severed every improper thought even in dreams,

A noble maiden ever chaste and pure,

Always mindful of her teachers’ kindness and never haughty

Always modest in intention and ever humble,

Not craving fine flavors or sensual pleasures,

Always knowing shame, with a mind that harms none,

Never having taken refuge in heterodox teachings,

Whose thoughts and words are upright and always in accord,

Whose bodily, verbal, and mental karma is ever pure,

Who remains far removed from torpor and indulgence in sleep,

And does not think of anything unwholesome,

Who always performs wholesome deeds and never abandons them,

Who serves her husband's parents as her own,

And cherishes servants as she cherishes herself,

Who attends perfectly to every household duty,

And also thoroughly understands many principles—

Such is the woman I wish to choose;

How could I consent to one who is inferior?

The Buddha told the bhiksus:

—At that time, the ministers ordered that the bodhisattva's views be written down and presented to the king. After King Suddhodana had read them, he told the officials:

—You ministers must circulate throughout the city of Kapilavastu an edict recording the Crown Prince's words. Send it to all the families among the ksatriyas and brahmins, as well as those belonging to the vaisya and sudra castes. If any maiden possesses such virtues, she shall be chosen as the Crown Prince's wife.

The king then recited this verse:

Ksatriyas and brahmins,

Vaisyas and sudras alike—

If any maiden possesses these virtues,

Quickly come and report it to me.

The Crown Prince has always cherished

The Way above all else.

You ministers must examine carefully,

Without discriminating among castes.

The Buddha told the bhiksus:

—The ministers then obeyed the king's command and went throughout the city of Kapilavastu in search of a maiden who possessed all the virtues described above. In the city there was a minister named Dandapani, who had a daughter named Yasodhara. Her features were dignified, her beauty incomparable, and her figure graceful, harmonious, and lovely. She possessed all the bearing of a noble maiden and was like a precious woman. One day, when a close attendant of the king came to Minister Dandapani's house, he encountered Yasodhara. Yasodhara came forward to greet him and asked:

—What matter brings you here, sir?

The attendant then handed Yasodhara the edict recording the Crown Prince's words and spoke this verse:

The Crown Prince, son of the king of the Sakya clan,

Is upright in appearance and truly delightful.

As a Great Man, he possesses the thirty-two marks,

And all eighty excellent characteristics are complete.

In this letter he describes a virtuous wife;

If he finds such a woman, they shall be joined in marriage.

After Yasodhara had read it, her heart overflowed with joy. Smiling, she replied to the official:

Neither beauty nor virtue is lacking in me;

I only wish to become the Crown Prince's bride.

This is my own desire—please report it to the king;

If we are well matched, we shall be joined in harmonious union.

Having learned this, the attendant hurried back and reported to the king:

—Your Majesty, I have traveled throughout the city of Kapilavastu in search of such a maiden, and I have found a virtuous woman perfect in both beauty and character, truly worthy to be the Crown Prince's lifelong companion.

The king asked:

—Of what family is this maiden the daughter?

The minister replied:

—She is the beloved daughter of Minister Dandapani, and her name is Yasodhara.

King Suddhodana thought to himself, “My son, the Crown Prince, is adorned with the excellent marks. Who in the world could equal him? His virtues are also perfect, so who could easily be worthy to become his wife?

How can I be certain that the maiden of whom this official speaks is perfect in both beauty and virtue? I shall have treasures called Sorrowless made and give them to the Crown Prince, allowing him to present them as he wishes to whichever maiden he favors. I shall then send someone to observe.

If that maiden possesses every auspicious quality, I shall immediately choose her as the Crown Prince's wife.” The king accordingly ordered skilled goldsmiths to make many Sorrowless treasures adorned with the seven precious substances. He then had a drum beaten and an announcement proclaimed throughout the capital city of Kapilavastu: any maiden who considered herself endowed with sufficient beauty and virtue to become the Crown Prince's bride was to assemble at the royal palace seven days later.

On the appointed day, great numbers of maidens gathered together.

At that time, the Crown Prince sat upon the Worthy One's throne in the great hall, surrounded by many palace women. King Suddhodana had secretly assigned a man to observe him and immediately report to the king if the Crown Prince favored any maiden.

All the beautiful women of Kapilavastu had adorned themselves and put on exquisite necklaces of precious jewels before coming to the royal palace. One after another, they passed before the Crown Prince's seat. As soon as they beheld his majestic radiance, they all lowered their heads, not daring to raise their faces and look closely at him. The Crown Prince distributed the Sorrowless treasures in order to each maiden who passed before him. They all bowed in gratitude for his favor and departed with heads lowered and gentle steps. Yasodhara came last, surrounded by her retinue of maidservants. She raised her eyes and gazed at the Crown Prince for a long while, then cheerfully smiled and said:

—There are no Sorrowless treasures left to give. Must I alone suffer such unfairness?

The Crown Prince replied:

—I had no intention of showing partiality. It is only because you arrived last that all the treasures have been given away.

Having said this, the Crown Prince immediately removed from his finger a jeweled ring worth a thousand pieces of gold and gave it to her. Yasodhara accepted the precious ring and said:

—Why is the gift bestowed upon me by the Crown Prince so meager? Although my station is humble, surely I am worth more than this alone.

Hearing this, the Crown Prince removed all the jeweled necklaces and ornaments he was wearing and gave them to her. Yasodhara said:

—What good fortune could I possess that I should receive every treasure worn by the Crown Prince? I beg to return these precious ornaments to you.

Having said this, she returned them all and accepted nothing. She then took leave of the Crown Prince and went home. The official whom the king had charged with discerning the Crown Prince's feelings returned and reported to King Suddhodana that the Crown Prince had shown affection for Yasodhara, the daughter of Minister Dandapani. Upon hearing this, the king immediately sent the royal preceptor to Minister Dandapani's house, instructing him:

—Go there and say: “I have learned that you have a beloved daughter endowed with beauty and virtue, worthy to be chosen as the Crown Prince's wife. I have now sent this man to convey my decree and request her hand in marriage.”

The royal preceptor obeyed the king's command, went to Minister Dandapani's house, and explained the entire matter just as the king had instructed. Minister Dandapani said to the royal preceptor:

—For many generations, my family has always strictly observed its household law: if any man proves himself superior to all others in skill and ability, I shall gladly give him my daughter as a wife to attend to his needs. The Crown Prince was born and raised within the inner palace and has never undergone many trials in letters, martial arts, mathematics, physiognomy, military strategy, or, in general, any of the abilities expected of a man. Therefore, my daughter may not necessarily consent. In my view, we should hold a contest of skill for the young men of the Sakya clan. I shall immediately give my daughter in marriage to whoever attains first place.

The royal preceptor then returned to the palace and reported the entire matter to the king. After hearing it, the king became worried and sorrowful, thinking to himself, “Perhaps I should first instruct those of the Sakya clan who are close to the Crown Prince to come and tell me that the Crown Prince is not truly a man of valor, and then ask to withdraw the marriage proposal to Minister Dandapani's family or seek a bride elsewhere.”

Just then, the Crown Prince came to his royal father. Seeing him thus, he asked:

—Why is the Royal Father so sorrowful?

The king remained silent. Only after the Crown Prince had asked him for the third time did the king order his attendants to withdraw and explain all that was on his mind. The Crown Prince remained cheerful, smiled, and said to his father:

—Who in this world can equal me in skill and ability?

Hearing this, the royal father rejoiced and asked more directly:

—Then can you compete with others in skill and strength?

Only after he had been asked for the third time did the Crown Prince respectfully reply:

“Father, you need only issue an edict urgently summoning those fully accomplished in the arts and skills to observe. I shall go there and display my abilities for them to see.”

King Du-đầu-đàn then had a tournament ground constructed outside the city of Ca-tỳ-la and proclaimed everywhere that, after seven days, all men possessing skill should gather at the tournament ground to watch the Crown Prince display his abilities. On the seventh day, five hundred young men of the Śākya clan, led by the Crown Prince, departed from the capital and proceeded to the tournament ground.

At that time, the great minister Chấp Trượng also had his beloved daughter, the maiden Da-du-đà-la, beautifully adorned and conveyed in a precious carriage, attended by maidservants, to the tournament ground to watch the men compete in skill. He established the condition that if any man clearly demonstrated abilities surpassing all the others, he would willingly give him his daughter in marriage.

King Du-đầu-đàn then ordered that his strongest white elephant be brought for the Crown Prince to ride. At that moment, Đề-bà-đạt-đa, a younger paternal cousin of the Crown Prince, arrived before the city gate. Seeing the powerful elephant, he asked for whom it had been brought. An attendant replied:

“The Great King has ordered it brought for the Crown Prince to ride.”

When Đề-bà-đạt-đa heard this, petty jealousy arose in his heart. Relying upon his extraordinary strength, he seized the elephant’s trunk with one hand and struck it forcefully with the other, causing the elephant to fall dead. Nan-đà arrived shortly afterward, and just as he was about to leave through the city gate, he saw the white elephant’s carcass and asked who had killed it. The attendant replied:

“Đề-bà-đạt-đa killed it.”

Nan-đà used his hand to drag the white elephant’s carcass to one side of the road. When the Crown Prince arrived and saw this scene, he asked who had killed the elephant. His attendant recounted what had happened. The Crown Prince lamented:

“Đề-bà-đạt-đa is exceedingly wicked.”

He then asked who had moved the elephant’s carcass to the roadside. The attendant replied that it was Nan-đà. The Crown Prince praised him, saying:

“Well done, Nan-đà!”

The Crown Prince then remained seated calmly in his precious carriage and, with his left foot, forcefully kicked the white elephant’s carcass high into the air. It flew beyond seven city walls and more than one Câu-lô-xá before falling to the ground, where it formed a great pit. Later, the people called that place the Elephant Pit. At that time, the devas in the sky were filled with immeasurable joy, praising this as an unprecedented event, and recited this verse:

The bodhisattva in his carriage, with his left foot,

Kicked the elephant beyond the seven city walls.

Surely, with this very power of wisdom,

He shall bear all beings beyond birth and death.

The Buddha told the bhikkhus:

“At that time, King Du-đầu-đàn, together with the virtuous elders of the Śākya clan, the royal preceptor, the great ministers, and countless citizens, assembled at the tournament ground. Five hundred young men of the Śākya clan also came to participate. The members of the Śākya clan invited the teacher Tỳ-xà-mật-đa to serve as judge of the contest and instructed him to examine carefully which of the Śākya youths was the most accomplished in skill. Tỳ-xà-mật-đa already knew that the Crown Prince had mastered all branches of learning and that no one could surpass him. Smiling, he turned toward the group of young men and recited this verse:

All systems of writing

In heaven and on earth,

The Crown Prince comprehends,

Penetrating them to their depths.

Among me and all of you,

Who can equal him?

Only when he named the texts

Did I come to understand them.

From what I myself have witnessed,

He surpasses devas and humans.

“The five hundred members of the Śākya clan then stepped forward and addressed the king:

“‘We already knew that the Crown Prince had mastered every scripture and treatise and that no one could equal him in the six arts. Even in arithmetic, no one can surpass him.’

“At that time, there was a great minister named Át-thuận-na who was highly proficient in arithmetic. King Du-đầu-đàn said to that minister:

“‘Observe these young men and determine who among them is the most skilled in calculation.’

“The Crown Prince then called out numbers for the youths to calculate in succession. Although they calculated according to the numbers called aloud by the Crown Prince, they could not keep pace. One after another, until all five hundred had taken their turns, they became completely confused. The Crown Prince then told the young men:

“‘You call out the numbers, and I shall calculate them as you do so.’

“The young men called out numbers in succession, and the Crown Prince calculated each of them in turn without the slightest error, so swiftly that even those reciting the numbers could not keep pace. When all five hundred simultaneously called out their numbers, the Crown Prince still calculated them without making a single mistake. Seeing this, the great minister Át-thuận-na thought that it was truly extraordinary, and he recited this verse in praise of the Crown Prince:

Excellent indeed—his mind is truly keen;

Even five hundred men cannot keep pace.

I recall how often I calculated in the past,

But now, beside the Crown Prince, I am difficult to compare.

“At that time, the members of the Śākya clan, together with all devas and humans, cried out in unison:

“‘Excellent, excellent! The Crown Prince is foremost in calculation as well!’

“They all rose from their seats, joined their palms, bowed in homage, and addressed King Du-đầu-đàn:

“‘Excellent, Your Majesty! You have attained the highest joy. Today the Crown Prince has demonstrated that he is foremost in wisdom and eloquence.’

“King Du-đầu-đàn then said to the Crown Prince:

“‘Can you match your skill against Master Át-thuận-na?’

“The Crown Prince replied:

“‘Father, I shall obey your command.’

“The master mathematician then asked the Crown Prince:

“‘Does the Crown Prince know all the names of the numerical quantities beyond one hundred câu-chi?’

“The Crown Prince replied:

“‘I know them all.’

“Át-thuận-na said:

“‘Then may the Crown Prince explain them clearly to me.’

“The Crown Prince replied:

—One hundred koti are called one A-do-da; one hundred A-do-da are called one Ni-do-da; one hundred Ni-do-da are called one Canh-cat-la; one hundred Canh-cat-la are called one Tan-ba-la; one hundred Tan-ba-la are called one A-so-ba; one hundred A-so-ba are called one Ty-ba-ha; one hundred Ty-ba-ha are called one Uat-tang-ca; one hundred Uat-tang-ca are called one Ba-ho-la; one hundred Ba-ho-la are called one Ni-ca-ba-la; one hundred Ni-ca-ba-la are called one De-tri-ba-la; one hundred De-tri-ba-la are called one Ty-ba-ba-tha-bat-nha-de; one hundred Ty-ba-ba-tha-bat-nha-de are called one He-suat-he-la; one hundred He-suat-he-la are called one Ca-la-nha; one hundred Ca-la-nha are called one He-do-nhan-da-loi; one hundred He-do-nhan-da-loi are called one Tang-hop-dat-lam-ba;

one hundred Tang-hop-dat-lam-ba are called one Gia-na-na-da-tri; one hundred Gia-na-na-da-tri are called one Ni-la-xa; one hundred Ni-la-xa are called one Muc-da-la-ba-la; one hundred Muc-da-la-ba-la are called one Tat-ba-ba-la; one hundred Tat-ba-ba-la are called one Ty-tang-di-nhuoc-bat-tri; one hundred Ty-tang-di-nhuoc-bat-tri are called one Ty-phu-dang-gia-ma; one hundred Ty-phu-dang-gia-ma are called one Dat-la-lac-xoa.

If anyone thoroughly understands this number, that person can calculate the number of motes of dust in one Mount Sumeru. Beyond this number is a number called Do-xa-a-gia-la-ma-ni. If anyone can comprehend that number, that person can calculate a laksha times the number of grains of sand in the Ganges.

Beyond that number is a number called Do-xa-a-gia-ma-ni-xa-le. If anyone can calculate that number, that person can calculate a koti times the number of grains of sand in the Ganges. Beyond that number is a number called Ba-ha-na-ba-nhuoc-nhi-vien-tri; beyond that number is another called Y-tra; beyond that number is another called Co-lo-ty; and beyond that number is another called Co-tra-ty-na.

Beyond this number is another called Ta-ba-ni-xoa. If anyone can comprehend this number, that person can know a laksha koti times the number of grains of sand in the Ganges. Beyond this number is another called A-gia-la-sa-la.

If anyone can comprehend this number, that person can know one hundred koti laksha times the number of grains of sand in the Ganges. Beyond this number is another called Entering in Accordance with the Ultimate Mote of Dust, Ba-la-ma-nao-la-xa. Once this number is reached, no sentient being can know it any further; only the wisdom of the Tathagatas and bodhisattvas in their final body can fully comprehend it.

The teacher At-thuan-na asked the Prince:

—Prince, are you able to comprehend the number of the ultimate motes of dust?

The Prince replied:

—Seven ultimate motes of dust make one A-nau particle; seven A-nau particles make one Do-tri particle; seven Do-tri particles make one particle visible to the intermediate eye; seven particles visible to the intermediate eye make one particle upon a hare’s hair; seven particles upon a hare’s hair make one particle upon a sheep’s hair; seven particles upon a sheep’s hair make one particle upon an ox’s hair; seven particles upon an ox’s hair make one Ky; seven Ky make one mustard seed; seven mustard seeds make one grain of barley; seven grains of barley make one finger-joint; twelve finger-joints make one span; two spans make one cubit; four cubits make one bow-length; one thousand bow-lengths make one Cau-lo-xa; and four Cau-lo-xa make one yojana.

Who in this assembly can now calculate the number of motes of dust within one yojana?

At-thuan-na said:

—Hearing the Prince explain this, my mind seems about to grow bewildered, much less the minds of others whose knowledge of calculation is meager. I therefore beseech the Prince to explain clearly for me how many motes of dust there are in one yojana.

The Prince replied:

—The number of motes of dust in one yojana is calculated as follows: all the A-so-ba constitute one Ni-do-da; in addition, there are thirty koti nayuta; in addition, sixty thousand koti; in addition, thirty-two koti; in addition, five laksha; and in addition, twelve thousand laksha. In this way, the number of motes of dust in one yojana is calculated. Thus, Jambudvipa in the south measures seven thousand yojanas; Godaniya in the west measures eight thousand yojanas; Purvavideha in the east measures nine thousand yojanas; and Uttarakuru in the north measures ten thousand yojanas.

These four continents beneath heaven together form one world. One hundred billion sets of these four continents form a three-thousandfold great-thousand world. Within it are one hundred billion sets of four great seas; one hundred billion Mount Sumerus; one hundred billion Iron-Ring Mountains; one hundred billion heavens of the Four Heavenly Kings; one hundred billion Trayastrimsa heavens; one hundred billion Yama heavens; one hundred billion Tusita heavens; one hundred billion Nirmanarati heavens; one hundred billion Paranirmita-vasavartin heavens; one hundred billion Brahma-body heavens; one hundred billion Brahma-minister heavens; one hundred billion Brahma-host heavens; one hundred billion Light heavens; one hundred billion Immeasurable Light heavens;

one hundred billion Pervasive Light heavens; one hundred billion Immeasurable Purity heavens; one hundred billion Pervasive Purity heavens; one hundred billion Cloudless heavens; one hundred billion Merit-born heavens; one hundred billion Great Fruition heavens; one hundred billion Assemblies of Non-perception heavens; one hundred billion Free from Affliction heavens; one hundred billion Free from Heat heavens; one hundred billion Good Vision heavens; one hundred billion Good Manifestation heavens; and one hundred billion Akanistha heavens.

This is called a three-thousandfold great-thousand world. Estimates of its vast extent must reach one hundred yojanas, one thousand yojanas, one hundred thousand yojanas, a koti of yojanas, one hundred koti of yojanas, and a Ni-do-da of yojanas. Proceeding successively in this manner, the number of yojanas may be known, but no number can calculate the quantity of motes of dust.

Therefore, since the motes of dust in a three-thousandfold great-thousand world cannot be calculated or counted, their number is simply called asamkhya.

When the Prince had finished speaking about these numbers, At-thuan-na and the members of the Sakya clan were all filled with great joy. Considering this exceedingly rare, they all removed their jeweled necklaces and offered them, together with various supremely exquisite garments, to the Prince, praising him without cease:

—Excellent! Excellent!

At-thuan-na alone then recited this verse:

Koti, that is A-do-da,

And thereafter there is Ni-do-da,

Canh-tat-la and Ty-ba-la,

The ultimate numbered name A-so-ba.

Yet he passes beyond immeasurable numbers;

The Prince comprehends them all.

The entire Sakya clan should listen well:

In this world none equals the Prince.

Were all the plants and trees throughout

The three-thousandfold great-thousand world ground into dust,

The Wise One could still complete the count.

My wisdom is insufficient to compare with his,

How much less that of the five hundred Sakyas.

The Buddha told the bhiksus:

—At that time, as many as five hundred thousand devas and humans raised their voices together, exclaiming, “Excellent! Excellent!”

In the sky, the devas recited this verse of praise:

Throughout past, present, and future,

However many thoughts sentient beings have,

Of superior, middling, and inferior grades,

He comprehends them all in a single thought.

How then could he fail to fathom

Mere calculation and numbers?

The Buddha told the bhiksus:

—The Prince successively overcame the young men of the Sakya clan in other contests of skill, such as high jumping, weight throwing, and swift running. In every event, the Prince surpassed them all.

At that time, the devas in the sky continued by reciting this verse:

For many kalpas the bodhisattva cultivated morality and giving,

Patience, diligence, strength, and compassion.

Because his body and mind were light and supple, he attained

Perfect agility, as people have now seen.

They see only that the Great Being is ever composed,

But know not that in one thought he penetrates the ten directions.

He travels throughout all Buddha-realms as though among kin;

Never have they understood his deeds of past and future.

That he is supreme among the Sakya youths—

This is hardly worthy of being called rare.

The Buddha told the bhiksus:

—At that time, the five hundred young men began competing in physical strength, dividing themselves into thirty-two groups. Nan-đà rushed swiftly forward, his bearing valiant and firm. The Prince merely raised his hand and lightly touched Nan-đà’s body; the force transmitted from his inner strength caused Nan-đà to fall headlong. Đề-bà-đạt-đa, who had always harbored pride, regarded the Prince with contempt, believing that his own strength was in no way inferior to the Prince’s. With the conceit of one who considered himself superior to everyone, Đề-bà-đạt-đa ran across the entire arena, then suddenly charged forward, intending to seize the Prince tightly.

At that time, the Prince remained calm and showed no trace of anger. He serenely awaited his opponent’s approach, then gently seized him with his right hand and lifted him high into the air, thereby dispelling Đề-bà-đạt-đa’s arrogance. Three times the Prince tossed his opponent high into the air, yet out of compassion he caused him no injury. The Prince then said to the remaining young men:

—You may all come together at once and contend with me.

Enraged and indignant, the entire group of young men charged fiercely at him together, but the Prince merely waved his hand lightly, and they all tumbled to the ground. At that time, the devas and all the people cried aloud in unison:

—Excellent! Excellent!

The devas in the sky scattered countless celestial flowers and recited this verse of praise:

Even if all beings throughout the ten directions

Possessed strength equal to that of Na-diên,

The supreme wise one, within a single thought,

Would lightly wave his hand and send them tumbling.

Even Mount Sumeru and the Iron Encircling Mountains

Would fall if touched by the Mahasattva’s hand;

How much more ordinary people of this world

Who vie with the Prince to determine victory or defeat?

Out of compassion, he will sit at the seat of bodhi

And subdue the armies of Mara throughout the Realm of Desire;

Then with ambrosia he will deliver sentient beings—

Know clearly that the bodhisattva is supreme.

Thereupon the great minister Chấp Trượng said to the young men of the Śākya clan:

—I have watched you compete in the literary and martial arts. You should now compete in archery so that it may be clearly known who is superior and who is inferior. The target shall be an iron drum.

Nan-đà said that the iron drum should be placed two Câu-lô-xá away; Đề-bà-đạt-đa held that it should be placed four Câu-lô-xá away; Tôn-đà-la Nan-đà said that it could be placed six Câu-lô-xá away; the great minister Chấp Trượng said that it could be placed eight Câu-lô-xá away; while the Prince ordered that the iron drum be placed ten Câu-lô-xá away, and that seven iron boars and seven iron đa-la trees likewise be placed more than ten Câu-lô-xá away.

They then competed in turn. Nan-đà shot precisely two Câu-lô-xá, and his arrow pierced two iron drums. Đề-bà-đạt-đa shot precisely four Câu-lô-xá, and his arrow pierced four iron drums.

Tôn-đà-la Nan-đà shot precisely six Câu-lô-xá, and his arrow pierced six iron drums. The great minister Chấp Trượng shot precisely eight Câu-lô-xá, and his arrow pierced eight iron drums. This was the limit that no one had been able to surpass.

When the Prince now drew the bow and prepared to shoot, both the bow and its string broke apart at once. The Prince looked all around, wishing to find a better bow. At that time, his royal father, greatly delighted, said to the Prince:

—A former king once possessed a bow that is enshrined in the celestial temple and is regularly honored with offerings of incense and flowers. That bow is exceedingly hard and powerful, and no one has been able to draw it.

The Prince asked his royal father to have someone bring the bow there. The King immediately sent someone to the celestial temple to fetch the former king’s bow and arrows. He first gave the bow to the young men of the Śākya clan to try, but none of them could draw it. Only then was it handed to the Prince. Still seated calmly, the Prince held the bow in his left hand, placed a finger of his right hand upon the string, and drew it as though exerting no effort whatsoever. The sound of the drawn bowstring resounded throughout the city of Ca-tỳ-la, terrifying all the inhabitants, who asked one another what the sound could be. Then devas and humans alike cried aloud:

—Excellent! Excellent!

The devas in the sky recited this verse of praise:

When the bodhisattva draws the bow,

He remains serene and unmoved;

His joyful aspiration will be fulfilled:

He will vanquish Mara and attain perfect awakening.

The Buddha said to the bhikshus:

—At that time, the bodhisattva was at ease in body and mind. Moving with calm composure, he forcefully drew the bowstring, took aim, and shot. The arrow pierced all the iron drums, iron boars, and iron trees without the slightest deviation, then plunged deep into the earth and formed a well. Thereafter, people called it the Well of the Shot Arrow.

At that time, devas and humans cried aloud together:

—Excellent! Excellent! Though the Prince is still young and has never undergone extensive training, he is nevertheless fully endowed with every extraordinary skill.

The devas in the sky proclaimed these words of praise:

To behold the bodhisattva shoot today

Is not yet the greatest wonder;

He will firmly abide upon the Buddha’s seat

And realize the path of bodhi.

Meditative concentration will serve as his bow,

And non-self and emptiness as his arrows;

He will surely break through every snare of Mara

And utterly end the enemies of affliction.

The Buddha said to the bhikshus:

—Thus did the Prince display his exceptional abilities. From the six arts—rites, music, archery, charioteering, writing, and mathematics—to every kind of ordinary knowledge, he had mastered them all. He was exceptionally versed in all the renowned treatises, including the Thiện-kê-trá Treatise, the Ni-kiến-đồ Treatise, the Bố-la-na Treatise, the Y-trí-sa-ha Treatise, the Vi-đà Treatise, the Ni-lô-a-tha Treatise, the Treatise on Kingship, the A-tỳ-lê Treatise, the Treatise on Birds and Beasts, the Treatise on Language, the Treatise on Logic, and others. The bodhisattva surpassed all others in his mastery of every field of knowledge among humans and devas.

At that time, the great minister Chấp Trượng declared before King Du-đầu-đàn and all members of the Śākya clan present in the assembly that he was greatly delighted to send his beloved daughter, Da-du-đà-la, to the royal palace to become the Prince’s lifelong companion.

The Buddha said to the bhikshus:

—At that time, in conformity with worldly customs, the Prince dwelt in the palace, where eighty-four thousand palace women constantly attended and entertained him, and Da-du-đà-la was his chief consort.

When the maiden Da-du-đà-la first entered the royal palace, she did not conform to certain narrow conventions imposed upon women. She left her head uncovered and did not conceal her face. King Du-đầu-đàn and Ưu-đà-di found this remarkable, while the palace women whispered and gossiped among themselves, saying that the new chief consort had brought disgrace upon herself as soon as she entered the palace; that she had acted in an extraordinary manner without knowing shame; and that she appeared arrogant and disdainful of those around her. After hearing these remarks, Da-du-đà-la spoke this verse for the sake of the palace women:

One who is entirely without fault—

What need has she to conceal herself?

Whether lying down, sitting, walking, or standing,

All her conduct is pure.

Like a maṇi jewel

Placed in an exalted setting,

Its brilliant radiance

Appears everywhere.

Whether silent or speaking,

She harbors no partiality;

With manifold virtues

She adorns herself.

Though dressed in garments of grass

Or in old and tattered clothes,

Her body remains unencumbered

And appears all the more beautiful.

If a person has an evil heart

Yet adorns the outward appearance,

It is like a vessel of poison

Smeared over with honey.

People such as these

Are truly to be feared;

They are like venomous snakes

That should not be approached.

But if there is a person

Who understands and abandons evil,

Draws near to wholesome friends,

Extinguishes the offenses of sentient beings,

And establishes the Three Jewels,

That person’s merit is truly worthy of praise.

When the karma of body, speech, and mind

Has all been purified,

The great seers,

Who clearly know the minds of others,

See it as in a bright mirror—

How could anything be concealed?

The Buddha told the bhikshus:

—At that time, King Du-đầu-đàn heard this verse and knew that Da-du-đà-la was fully endowed with wisdom and eloquence. He was greatly pleased and immediately bestowed upon her the finest garments, various jewels, and priceless jeweled necklaces. He then spoke this verse in praise:

The Prince is fully endowed with virtue,

And is truly well matched with you;

Both of you are equally pure,

Like fresh cream and clarified butter.