方廣大莊嚴經

Chapter 15: GOING FORTH

At that time, the Buddha said to the bhiksus:

-In the stillness of the night, the bodhisattva reflected: “If I go forth of my own accord without informing my royal father, I shall incur two faults. First, I would violate the rules in which I have been instructed; second, I would not accord with the conventions of the world.” Having reflected thus, from where he dwelt the bodhisattva emitted a great beam of light that shone directly upon his royal father, illuminating all the palaces, towers, and gardens and making their magnificent splendor even greater. As soon as the beam of radiance reached him, the king awoke and asked his attendant:

-What light is this? The night is not yet over, so why is there sunlight?

The attendant replied:

-Your Majesty, this is not sunlight. He then reported clearly to the king in verse:

Palaces and lofty towers,

Walls and garden groves—

Their shadows have not appeared;

Thus it is not the ruddy sun.

Mandarin ducks and kingfishers,

Peacocks and kalavinkas—

The myriad birds have not yet flown or sung;

Thus it is not the orb of day.

This light is exceedingly rare,

Never encountered before.

It causes the heart to rejoice,

Pure and clear, without scorching heat.

It is the One of Supreme Virtue

Emitting light that shines upon this place.

As soon as the king awoke,

He gazed throughout the ten directions

And then beheld the bodhisattva’s form,

Whose majestic virtue was unsurpassed.

With a heart of deepest esteem,

He showed the utmost reverence.

Through his spiritual power, the bodhisattva

Caused his royal father to remain lying still.

Kneeling upright with palms joined,

He spoke before his royal father:

Royal Father, do not grieve,

Nor should you hinder me.

I now aspire to go forth;

I pray that you will consent.

The king heard the bodhisattva’s plea

And pondered, his heart wavering.

Shedding tears, he gazed at the bodhisattva

And disclosed what was in his heart:

The precious throne and the realm—

You would leave them all far behind.

If you abandon the thought of going forth,

All affairs will remain secure.

With his wondrous voice, the bodhisattva

Again spoke clearly to his royal father:

I have only four aspirations

That my heart has always earnestly sought.

If Royal Father can grant them all,

I shall not go forth.

First, never to grow feeble and old;

Second, always to remain youthful;

Third, always to be free from illness;

Fourth, to live forever.

Hearing these four aspirations,

His royal father said to the bodhisattva:

These things are exceedingly difficult;

My power cannot fulfill them.

Though the seers may live long,

In the end they still decay and perish.

Who can escape birth, aging, and death,

And preserve body and mind forever?

The bodhisattva said to his father:

If these four aspirations are difficult to attain,

I now ask for only one:

That I shall never again receive another body.

Hearing the bodhisattva’s words,

The king’s heart began to change.

He therefore spoke these words:

I now rejoice in accord with you.

For the benefit of sentient beings,

May your aspiration be fulfilled.

Though he spoke these decisive words,

His heart remained sorrowful and anxious.

When the bodhisattva heard his royal father express consent to his aspiration to go forth, he rejoiced greatly and asked leave to return to his palace. No one else in the palace yet knew of this matter. The following morning, the royal father summoned his kinsmen and members of the Sakya clan and said:

-At midnight last night, the Crown Prince came and asked my permission to go forth. If I consent, the kingdom will have no heir. What means do you have to cause the Crown Prince to abandon his aspiration to go forth?

When the clansmen heard the king speak thus, they all replied that they must together devise every possible means to keep the Crown Prince there; in this way, it would be difficult for him to depart.

The royal father then commanded his kinsmen to carry out the following measures: outside the eastern gate of the city of Kapilavastu, they stationed five hundred young men of the Sakya clan, all strong, valiant, and possessed of extraordinary power. Each young man employed a war chariot capable of advancing and retreating with ease to stand guard. Before each chariot stood five hundred warriors bearing halberds.

The western, southern, and northern gates were guarded in the same manner. Along every circuit of the city walls, sufficient men and weapons were also stationed to keep watch. Trusted ministers of the Sakya clan were further charged with supervising the guards along the principal roads within the capital.

The king personally selected five hundred stalwart warriors, clad in armor and bearing spears, who rode horses and elephants and patrolled the four city gates day and night without the slightest negligence.

At that time, the chief royal consort Mahaprajapati also assembled the palace women and admonished them in verse:

Throughout this night, all of you

Must not indulge in sleep.

You should raise many banners and streamers

And light lamps made of mani jewels.

Festoon necklaces everywhere,

Which will also emit light,

Brilliantly illuminating the palace

Like the radiance of the sun.

Perform every kind of celestial music;

Let the lutes resound with wondrous tones.

Adorn your hair with many lovely flowers,

And wear precious lion bracelets,

Together with all manner of jewels and gems;

Array yourselves in magnificent splendor.

Close every door securely,

Fastening and locking them firmly.

Carefully examine all who enter and leave;

Every coming and going must be known.

And all of you guards

Must carry weapons—

Lances, halberds, and sharp spears;

Everything must be kept ready.

Do not give rise to indolence;

Stand guard throughout every place.

Guard the Crown Prince

As one would guard one’s own eyes.

Do not allow him to depart.

If the lordly elephant were lost,

Who would inherit the precious throne?

The kingdom’s might would decline.

The Buddha said to the bhiksus:

-At that time, twenty-eight great yaksa generals, led by King Pancika, had earlier gathered at the palace of Vaisravana and deliberated together. King Pancika said:

-The bodhisattva is now about to go forth. What should we do to make offerings to him?

The Four Heavenly Kings then said to the yaksa generals:

-The bodhisattva is about to go forth. When he rides, you must support the hooves of his horse.

Sakra, Lord of the Devas, also summoned the devas of the Heaven of the Thirty-Three and said:

-Tonight the bodhisattva will go forth. You must wholeheartedly assist and support him.

At that time, among the celestial assembly was a devaputra named Serene Wisdom, who said:

-I shall cause all the soldiers and palace women in the city of Kapilavastu who are charged with guarding the bodhisattva to fall into a deep sleep, wholly unaware of anything.

Another devaputra named Adornment of Play said:

-I shall cause the herds of elephants and horses, as well as all other creatures within and outside the city, to remain utterly silent.

Another devaputra named Adorned Wisdom said:

-From this open sky, I shall conjure a jeweled road, embellishing it with gold, silver, vaidurya, crystal, agate, pearls, precious stones, and gems of every color. I shall scatter every kind of renowned flower throughout the sky and suspend banners, streamers, parasols, and canopies of every hue.

Then the great elephant kings, led by King Airavata, came forward and said:

-With our long trunks, we shall conjure lofty towers containing celestial maidens who play music, sing, and dance as they fly along.

Then the great naga kings, led by King Varuna, came forward and said:

-We shall spread clouds fragrant with sandalwood and agarwood, and shall rain down powders of sandalwood and agarwood, filling all of space with their gentle fragrance.

Another devaputra named Dharma Conduct said:

-I shall cause all the beautiful women in the palace to become disfigured and unable to go anywhere.

Another devaputra named Awakener said:

-At midnight, I shall personally go and awaken the bodhisattva.

Sakra, Lord of the Devas, also said:

-I too shall open a path for the bodhisattva.

Thus all the hosts of devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others wholeheartedly assisted the bodhisattva in going forth.

At that time, the bodhisattva sat upright in the hall of music and reflected: “All Buddhas of the past made four great and wondrous vows. They are as follows: First, I vow that in a future age I shall personally realize the nature of phenomena and become the Great Dharma King, sovereign over all dharmas. Through wisdom and diligence, I shall destroy every prison of suffering created by the bonds of craving and enable all sentient beings to attain liberation.

Second, if there are sentient beings perpetually bound within the darkness of samsara, their minds obscured by ignorance and delusion, I shall use the teachings of emptiness, signlessness, and wishlessness as a bright lamp and wondrous medicine to dispel all delusion, error, afflictive obstructions, and hindrances, helping them accomplish the gateways of wisdom and skillful means that lead to awakening. Third, if there are sentient beings still burdened by pride and conceit, clinging to self and what belongs to self, their thoughts inverted and attached to falsehood, I shall expound the true Dharma so that they may awaken and attain liberation.

Fourth, if I see sentient beings dwelling amid defiled conditions, revolving through many kalpas like a spinning wheel of fire, or like a skein of silk binding and entangling itself in a hundred knots, I shall expound the true Dharma so that they may escape all the fetters of samsara.” These four great vows successively appeared within the bodhisattva’s present right mindfulness.

At that time, the deva Dharma Conduct, together with the devas of the Pure Abodes, used their spiritual powers to cause the forms and features of all the palace women to decay, while the palace itself appeared like a desolate, barren mound. Having manifested these transformations, they addressed the bodhisattva from the sky:

Your countenance is pure as a lotus flower;

In wisdom and merit, none can equal you.

Observe these women and keep far away—

How could a mind of craving still arise?

The bodhisattva then replied in verse:

I now clearly behold the realm of sensual lust;

All decays and becomes like putrid filth.

I seek only to sever every bond of craving,

And never again shall attachment arise.

At that time, the bodhisattva saw that the forms of all the beautiful women in the palace had decayed. Some had garments that had fallen away or torn open, exposing their unsightly bodies. Some had lost their floral crowns and hair ornaments, and their hair hung wildly disheveled.

Some had faces like withered trees, and every jeweled necklace adorning their bodies had broken apart. Some had crooked lips and mouths; some stared with eyes wide open; some wheezed as though about to breathe their last; some were smeared with streaming tears and saliva; some coughed and spat incessantly; some flailed their arms and stamped their feet; some had pale, bluish faces of a most grotesque appearance; some had scratched and lacerated skin and flesh, with blood and pus flowing forth in foulness.

Some wailed and lamented, while others laughed convulsively. Some ground their teeth, while others muttered incoherently. Some stood leaning against the wall; some clung to a bed with their hands and crouched upon their knees; some lay with their heads resting upon drums; and some slept embracing zithers.

Some slept deeply with pipes and flutes still held in their mouths, from which sounds occasionally issued. Some seized musical instruments and hurled them about wildly. Some lay sleeping peacefully; some lay face downward upon the ground; some had their mouths agape; others had their eyes closed.

Some suffered abdominal pain and passed unbearably foul-smelling wind. Some covered their heads, while others lay with their heads exposed, sprawled sideways and lengthwise in disorder. Through the spiritual powers of the devas, all their formerly graceful and beautiful features had become ugly and ruined.

After seeing such signs of decay, the bodhisattva calmly reflected: “The female body is truly impure and unsightly, yet ordinary people falsely give rise to craving and attachment toward it.”

The bodhisattva then aroused great compassion and uttered this lament:

“Alas, the world! How full of suffering is the world! Truly it is fearful!

Ordinary people, lacking wisdom, do not seek liberation. This place is filled with falsity and illusion; what is there to cherish? It is like a painted vessel filled with filthy poison!

This realm is difficult to cross, and one cannot leave it behind through one’s own power! It is like an old elephant deeply mired in mud. This place accumulates innumerable sufferings and is like an animal slaughterhouse in which countless lives may be killed!

This realm is impure, like a herd of pigs confined together in a narrow pen! There is nothing delightful in this realm, yet through deluded perceptions beings become infatuated, craving and clinging to it, like a hungry dog endlessly gnawing a dry bone! This place is filled with raging fires, like mayflies plunging into the bright flame of a torch!

This realm is destitute, like aquatic creatures stranded upon dry land! This place is oppressive, like a starving deer encircled by fire! This realm is truly terrifying, like a condemned prisoner being led to the place of execution!

This land is forever sinking, like a seafarer whose vessel has been shattered and breached! This realm is fraught with peril, like a blind person falling into a deep pit! This place holds no benefit, like a gambler who has lost all his wealth!

There is nothing cool or refreshing in this realm, just as a prolonged drought scorches and withers all plants and trees! This place is filled with danger and uncertainty, like a sharp blade smeared with a little honey, which a foolish person devoid of wisdom licks to taste! This realm is ever wasting and diminishing, like the moon during the dark fortnight, gradually disappearing!

In this place, all wholesome dharmas are easily destroyed, like the fire at the end of a kalpa consuming all things!”

Having clearly seen and contemplated this scene, the bodhisattva expressed these words through many similes and comparisons. He then contemplated his own body from head to foot and saw that it was likewise. He spoke this verse:

Self-cherishing waters the field of karma;

Following conditions, one undergoes death and birth.

An accumulation of every impurity,

Joined together, forms this body.

The five viscera and the six bowels

Are ever burning within;

Skin and flesh, bones and marrow,

Body hair, head hair, teeth, and nails

Serve as the organs of its movement,

And are a deep den for vermin.

It is filled throughout with filthy excrement,

And wrapped in many layers of blood and pus.

Death and birth bring sorrow, suffering, and harm;

Old age, sickness, hunger, and thirst oppress it.

The wise, seeing such suffering,

Regard it as they would a hated foe.

This illusory body should be cast aside—

Why then should one still cling to it?

The bodhisattva remained silent, deeply reflecting and inwardly contemplating his own body in present mindfulness. At that time, the devas in the sky said to the deva Dharma Conduct:

“The bodhisattva is about to renounce the household life. Yet now he appears hesitant, as though he might harbor some regret. We say this because, when we saw the bodhisattva observing the palace women, at times his countenance brightened and he smiled, while at other times he appeared sorrowful and displeased. Could it be that the bodhisattva still feels attachment toward them? Or perhaps the bodhisattva’s mind is like the great ocean, while our thoughts are shallow and cannot fathom it.”

The deva Dharma Conduct said:

“Throughout immeasurable kalpas, the bodhisattva has relinquished everything—from his own body and life to his lands, rank, wife, and children—solely to fulfill his vow to seek the path of unsurpassed bodhi. His mind has never retreated. How then, in this final life, could he become attached to such commonplace sensual pleasures?”

At that time, the bodhisattva immediately rose from his seat, lifted the hanging curtains made of the seven precious substances, and walked calmly and at ease outside. Standing with palms joined, he recollected the immeasurable Buddhas of the ten directions. As soon as he had done so, he beheld Shakra, Lord of the Devas, together with the Four Great Heavenly Kings and the devas of the sun and moon, each leading his own retinue.

From the east, the Heavenly King Đề-đầu-lại-tra, leader of the Gandharva kings, came together with hundreds of thousands of Gandharvas, harmoniously playing music, singing, and dancing. They reached the city of Ca-tỳ-la, circumambulated it three times, and remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva. From the south, the Heavenly King Tỳ-lâu-lặc-xoa led the king of the Kumbhandas together with countless hundreds of thousands of Kumbhandas, each carrying a precious vessel filled with fragrant water.

They reached the city of Ca-tỳ-la, circumambulated it three times, and remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva. From the west, the Heavenly King Tỳ-lâu-bát-xoa led the lords of the nagas together with countless hundreds of thousands of great nagas, each holding various precious jewels, necklaces, flowers, and fragrances. They also scattered clouds of incense, clouds of flowers, and clouds of precious objects, while subtle, fragrant breezes gently followed them.

They all reached the city of Ca-tỳ-la, circumambulated it three times, and remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva. From the north, the Heavenly King Tỳ-sa-môn led the lords of the yakshas together with countless hundreds of thousands of yakshas, bearing many kinds of precious jewels whose brilliant radiance surpassed that of hundreds of thousands of torches in the human world.

Clad in copper-plated armor and holding bows, swords, spears, halberds, lances, and various long, sharp weapons, they reached the city of Ca-tỳ-la, circumambulated it three times, and remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva. At that time, the celestial lord Thích Đề-hoàn Nhân came from the Heaven of the Thirty-Three together with his retinue and hundreds of thousands of myriads of devas.

They all carried many kinds of celestial gold, flowers, incense for burning, fragrant ointments, garments, banners, canopies, innumerable precious parasols and streamers, and jeweled necklaces. They reached the city of Ca-tỳ-la, circumambulated it three times, and remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva. The devas of the sun and moon and their celestial assemblies came alongside them, also bringing all kinds of precious objects as offerings.

They remained suspended in space, joining their palms and bowing their heads in homage toward the bodhisattva.

The bodhisattva then surveyed the ten directions, looked up into the sky and at the constellations, and saw the assemblies of the Four Great Heavenly Kings, Gandharvas, Kumbhandas, devas, nagas, yakshas, and others. He also saw the celestial lord Thích Đề-hoàn Nhân, each of them leading hundreds of thousands of attendants, arrayed in orderly ranks and filling the whole sky. Just as the star Phất-sa came into conjunction with the moon, all the devas proclaimed in loud voices:

“The time has now come for the bodhisattva to seek the supreme Dharma. He should quickly go forth from the household life. He will certainly attain the wisdom of unsurpassed bodhi, turn the great Dharma wheel, and deliver the myriad beings.”

The Buddha said to the bhikshus:

“At that time, the bodhisattva thought, ‘Tonight is tranquil; the time to go forth has arrived!’ The bodhisattva immediately summoned his trusted attendant Xa-nặc and said:

“‘Make all the necessary preparations and bring my horse Kiền-trắc here.’

“When Xa-nặc heard the bodhisattva’s command, he thought, ‘It is now midnight. What does the prince intend to do with the horse Kiền-trắc?’ He therefore said to the bodhisattva:

“‘All is peaceful both within and without. No urgent matter or peril has arisen. May I ask what the prince intends to do with the horse Kiền-trắc?’

“The bodhisattva then spoke this verse to Xa-nặc:

My body is already prepared;

All circumstances are auspicious.

Today I resolve to go forth;

You must not oppose my will.

“After listening to the bodhisattva’s verse, Xa-nặc trembled and could not restrain himself. The bodhisattva again said to Xa-nặc:

“‘For the sake of all sentient beings, I now wish to subdue and destroy every bandit of affliction that binds them. Therefore, I shall go forth and require the horse Kiền-trắc. Do not oppose my will! Prepare him quickly and bring him here.’

“At that time, Xa-nặc deliberately spoke loudly, hoping that everyone in the palace would hear him, and said to the bodhisattva:

“‘The prince has always been prudent and has never committed an error. In everything you do, you choose and deliberate with great care. Why, then, have you now chosen the horse Kiền-trắc?’

“The devas in the sky had already used their spiritual powers so that no one in the palace perceived anything. The bodhisattva spoke this verse to Xa-nặc:

Xa-nặc, you should understand:

As I now behold this place,

Everything is truly fearsome,

Like a field of burial mounds,

Like dwelling in the realm of rakshasas,

Like being in a cave of venomous creatures,

Like living in a dark morass,

Where bodies lie scattered everywhere.

I see the suffering of the five desires;

My mind finds no joy in them.

Thus I vow to leave the inner palace

And journey through the garden groves.

I have seen the suffering of age and sickness;

The spectacle of death is more painful still!

I am resolved to go forth;

Quickly bring Kiền-trắc.

“At that time, Xa-nặc said to the bodhisattva:

“‘Long ago, when the prince had just been born, the physiognomist reported to the king that the prince possessed all the auspicious marks and would become a holy wheel-turning king. I have also heard worldly sages say that ascetics may let their fingernails and toenails grow long, hang themselves upside down from tree branches, wear tree bark as clothing, shave all the hair from their heads, undertake the observances of cattle or deer, or expose themselves so that the blazing sun scorches their bodies.

They cultivate such painful causes in hopes of obtaining the pleasant fruit of their reward. But the prince is now destined to become a holy wheel-turning king, ruling the four continents and possessing the seven treasures in their entirety. Everyone believes that the prince will certainly occupy that position, and the sages have also foretold it.

Their prediction cannot be mistaken. Why, then, would you abandon that precious throne?’

“The bodhisattva said to Xa-nặc:

“‘On that day, the sage did not merely say that I would become a holy wheel-turning king; he also said that I would accomplish the path of Buddhahood. Is it not true that the sage spoke of these two possibilities? Do not deceive me.’

“Xa-nặc said:

“‘On that day, the sage A-tư-đà joined his palms and said, “Great King, this prince will certainly attain unsurpassed perfect awakening and will not inherit the throne to become a holy wheel-turning king. Why is this? The marks of a Buddha are clearly manifest, whereas the marks of a wheel-turning king are not clearly manifest.” The members of the Śākya clan concealed this matter and did not allow it to become known outside, fearing that the prince would go forth to cultivate the path. I did not expect that the prince would still remember it.’

“The bodhisattva said:

“‘Xa-nặc, from the time I departed from Tuṣita Heaven and descended to take birth in this world, throughout the time I dwelt in my mother’s womb, my birth, and my growth to maturity, I have forgotten nothing. How, then, could I forget that the sage once examined my marks and spoke those words?

“‘Xa-nặc, the devas also constantly exhort me, saying, “The bodhisattva should quickly go forth. He will certainly attain unsurpassed perfect awakening and turn the wheel of Dharma.” Therefore, you should know that I shall attain the fruit of Buddhahood. Xa-nặc, I would now rather have my hands and feet severed and my body mutilated, consume deadly poisons, leap into a blazing fire, or be hurled from the summit of a lofty mountain than remain at home enjoying the pleasures of the five desires. These five worldly sensual pleasures are all impermanent and exceedingly fearful.

I once enjoyed the five desires;

Now I truly fear their painful causes.

The stream of craving, flowing since beginningless time,

Is like a vast ocean that is difficult to fill.

Pursuing the scorching heat only increases thirst;

Who can discern the realm of dreams?

How can a rotten tile be firm and lasting?

They are like delicacies mixed with poison.

Floating clouds forever scatter and part;

Gathered frost and mist swiftly disappear.

The deluded mind pursues illusory things,

Like bubbles of water tossed into the air.

How could a plantain tree possess a solid core?

They are deceptions displayed to fool children;

One must not draw near the head of a vicious serpent.”

They do not touch poisonous grasses;

The wise always keep far away,

As though avoiding a deep pit.

The Buddha said to the bhiksus:

—After the bodhisattva had spoken this verse, he again said to Channa:

—I too was once a deva prince in the Heaven of the Four Great Kings and in each of the six heavens of the Desire Realm. I was also once born in the Akanistha Heaven and in the Sphere of Neither Perception nor Non-Perception. I recall that throughout immeasurable past kalpas, because of ignorance and delusion, I became attached to ordinary objects of desire and endured much painful suffering, hardship, torment, and bondage.

My body and life were harmed, and after death I fell into the evil destinies. Therefore, I now constantly give rise to weariness and renunciation toward those realms. For this very reason, I am not attached even to the supremely wondrous realms of the devas; how much less could I become attached to the human realm, which is filled with the five desires?

Although a wheel-turning sage king possesses sovereign freedom, in the end he still cannot escape the calamity of birth and death. I see that the world of afflictions is truly vast and greatly terrifying, without refuge or support. Beings are forever drifting in the stream of birth and death, swept along by the whirlpool of sensual desire, burdened by anxiety, sorrow, distress, and anger; then old age and death arrive, while the rakshasa demons constantly lie in wait.

Therefore, while in this realm I have always cultivated the six paramitas, taking them as my boat and raft and using wisdom as the oar with which to propel it. Steadfast in faith, I have crossed over myself and shall also guide all sentient beings across, bringing them to the shore of awakening.

Channa then said to the bodhisattva:

—Prince, are you now firmly resolved to renounce the household life?

The bodhisattva replied to Channa in verse:

Channa, you should know

That I have now firmly resolved,

For my own benefit and that of others,

To arouse the mind of diligence.

Unmoving like Mount Sumeru,

I shall never retreat.

Even if vajras should rain down,

Together with blades, swords, spears, and lances,

And fiery lightning and red-hot iron

Should fall directly upon the crown of my head,

I would never become attached

To any worldly object.

At that time, immeasurable hundreds of thousands of devas in the sky rejoiced and cheered, scattering countless celestial flowers and reciting this verse:

Supremely pure, like empty space,

Untainted by smoke, clouds, mist, or dust,

Unattached to any object whatsoever,

He shall perfect bodhi and fulfill every wholesome benefit.

At that time, the two deva princes Tinh Tue and Trang Nghiem Du Hy used their spiritual powers to cause all the inhabitants of the city of Kapilavastu to fall into a deep sleep.

The bodhisattva said to Channa:

—You must not now act against my wishes. Quickly bring Kanthaka here.

Channa replied:

—It is still the middle of the night and not yet the proper time to depart. All the gates of the palace and the capital are tightly shut and guarded. Who could possibly open them?

At that moment, Sakra, Lord of the Devas, used his spiritual power to cause all the large and small gates to open of themselves. Seeing this, Channa was overwhelmed and deeply moved. Weeping aloud in sorrow, he said:

—I no longer have anyone to support me. Everyone inside and outside this city—from the soldiers standing guard, the ministers, and the princes of the Sakya clan to the chief consort Yasodhara and the women of the inner palace—has fallen into a deep sleep, and no one knows what is happening. Why does the Prince now wish to depart without telling anyone? Since the Prince’s resolve is so firm, I have earnestly pleaded with him not to abandon the royal throne, yet I see that I lack the strength to prevent him!

The devas in the sky then said to Channa:

—Channa, quickly make all preparations and bring Kanthaka here at once. Do not cause the bodhisattva sorrow. Why is this? Do you not see that immeasurable hundreds of thousands of great bodhisattvas, Sakra, Lord of the Devas, the Four Great Kings, and hosts of devas, nagas, spirits, gandharvas, and others, each accompanied by their retinues, are reverently making offerings to the bodhisattva, while radiant light fills the whole sky?

After hearing the devas speak, Channa said to Kanthaka:

—Today the Prince will ride you out of the city!

Channa immediately fitted the horse with every kind of precious saddle and bridle reserved for royal use. Weeping sorrowfully and shedding tears, he led the horse to the bodhisattva and offered this praise:

—May everything the Prince seeks be completely accomplished. May every obstacle be dispelled, so that the world may dwell in peace, security, and happiness.

As soon as the bodhisattva mounted the precious horse Kanthaka and it raised its hooves to take the first step, the earth throughout the ten directions quaked in six ways. Kanthaka sprang upward and flew straight into the sky. The Four Great Kings supported his four hooves, while Brahma and Sakra opened and revealed a jeweled path. At that time, the bodhisattva emitted a great radiance that illuminated countless worlds everywhere. All those capable of being delivered were liberated, and all suffering sentient beings were freed from suffering.

The bodhisattva then turned his head, looked back at the city of Kapilavastu, and said:

—From this day onward, until I have completely exhausted the very source of birth and death, I shall never return to visit this city, much less return to dwell here.

The people later built a stupa at this place as a memorial.

Bhiksus, after the bodhisattva had left the palace, all the women of the palace awoke. They searched everywhere but could not find him. Yasodhara cried out loudly and fell to the ground, her hair disheveled and her jeweled necklaces scattered apart. Weeping and lamenting, she cried:

—Why is my fate so full of suffering? From this day onward, where can I turn for refuge? The Prince has abandoned me and departed; what reason have I to go on living?

Thus Yasodhara writhed and lamented for a long time. All the palace women also gathered together, wailing and weeping in anguish like fish cast onto dry land or trees cut off at the roots. Their cries of grief resounded beyond the palace.

The palace women then reported to King Suddhodana:

—This morning, when we awoke, the Prince was nowhere to be found!

At the same time, the keeper of the horses also came and reported to the king that Kanthaka was missing. When the royal father heard the reports and realized that the Prince had departed, he immediately wailed and cried, “Alas! Where has my beloved son gone?” As soon as he had spoken, he collapsed unconscious upon his couch. His attendants hurriedly sprinkled cold water on his face, and only after a long while did he regain consciousness. As soon as he awoke, the king immediately summoned the officials responsible for guarding the royal palace and commanded them:

—You, commanders and soldiers alike, were far too negligent and allowed the Prince to depart! You must now assign men to search everywhere for the Prince without delay. If you find him, speak to him skillfully and escort him back to the palace!

The officials obeyed the king’s command, issuing notices everywhere in succession and sending men in every direction to search for the Prince. However, the devas used their spiritual powers to create transformations everywhere, so that the searchers could not discover the slightest trace of him.

The bodhisattva had by then left the city of Kapilavastu. At daybreak he reached the country of Mini, having traveled more than six yojanas. Devas, nagas, yakshas, gandharvas, and others had all accompanied and protected him on the journey. When everything had been completed, they suddenly vanished. The bodhisattva gradually entered a forest where sages since ancient times had often practiced asceticism. The bodhisattva dismounted and consoled Channa:

“Excellent, Chandaka! People in the world commonly have minds that consent while their bodies do not follow, or bodies that follow while their minds do not consent. But now you have indeed followed me with all your heart. People in the world commonly vie for wealth and honor, seeking favor for their own gain; when they see the poor and destitute, they keep their distance and abandon them. I have now renounced my kingdom and royal throne and come to this place, and you alone have followed me. Excellent, Chandaka! This is truly rare. Now that I have reached this spacious and secluded place, you and the horse Kanthaka may return together.”

Having spoken, the bodhisattva removed the mani jewel from the topknot upon his head, handed it to Chandaka, and instructed him:

“Take this precious object back to the palace and present it to my royal father, saying: ‘The Prince now no longer craves anything of the world. Nor has he departed because he wishes to be reborn in the heavenly realms and enjoy the pleasures and happiness of the five desires. Still less is he unfilial; neither does his heart harbor anger, doubt, or regret, nor does he seek wealth, rank, titles, or emoluments.

It is only because he sees that all sentient beings are deluded, know not the right path, and remain submerged in the suffering realm of birth and death that he wishes to discover the means to liberate them. For this reason, he had to leave the household life. May his royal father not give rise to grief and anguish.’ If my royal father says that I am still young and should not yet have gone forth, then, following my words, tactfully explain to him: ‘Birth, old age, sickness, and death never make appointments beforehand; even the young and strong cannot escape them.

Since ancient times, those who were wheel-turning sage-kings abandoned their kingdoms to seek the Way in remote mountains and forests, and not one ever turned back halfway to enjoy the five desires again. My present vast aspiration is likewise. Until I attain unsurpassed perfect enlightenment, I shall never return.’ As for all my relatives, both within and beyond the palace, who have always cherished me with deep affection, you should also explain matters to them tactfully in accordance with my intent.”

The bodhisattva then removed the jeweled necklace he was wearing, handed it to Chandaka, and instructed him:

“Take this back and present it to my maternal aunt Mahaprajapati, saying that I have gone forth only because I wish to eradicate the very roots of all the world’s sufferings and fulfill this aspiration. Ask my aunt not to be overly anxious or grieved.”

The bodhisattva then removed all the remaining precious ornaments from his body, handed them to Chandaka, and instructed him to take them back and give them to Yasodhara, saying:

“Those who live amid the tender bonds of worldly affection must inevitably be parted one day. I have now gone forth to train in the Way only because I wish to bring an end to all the sufferings of the myriad beings. Therefore, she should not yearn for me so deeply that she gives rise to lifelong sorrow. Chandaka, remember also to tell the women of the palace and the young men of the Sakya clan who are of my own age: ‘I have now gone forth because I wish to attain luminous wisdom and destroy the dark net of ignorance. When this has been accomplished, I shall return and meet you again.’”

At that time, when Chandaka heard the bodhisattva’s poignant instructions, his sorrow grew still deeper. With tears streaming down his face, he bowed his head to the ground and said:

“I now lack the strength to persuade the Prince to return to the royal palace. If, in obedience to the Prince’s command, I return alone, the king, your maternal aunt, and the royal clan may become angry, beat me, and reproach me, saying, ‘Where have you abandoned the Prince?’ I shall surely be unable to defend myself. What, then, should I answer?”

The bodhisattva said:

“Chandaka, do not worry about this. Why? Because everyone in the world wishes to preserve the words of those whom they love. You should carefully choose your words and explain matters to them. They will surely take pity on you, and when they remember your service, they may even reward you. Do not grieve. Chandaka, you must return quickly to the palace. Do not allow my royal father to suffer grief and anguish.”

At that time, Chandaka had only just risen when he again began to wail aloud. The horse Kanthaka lowered his head, knelt upon his two forelegs, licked the bodhisattva’s feet, shed tears, and neighed loudly. The bodhisattva gently stroked the horse’s head with his hand and said:

“Kanthaka, your task has been completed. Grieve no more. You shall receive a great karmic reward.”

“O bhiksus, the bodhisattva then thought, ‘Unless I shave off my beard and hair, I shall not yet accord with the rule for one who has gone forth.’ He therefore asked Chandaka to give him the mani sword, and with it he himself cut off his beard and hair. After doing so, the bodhisattva hurled the sword forcefully into the sky. Sakra saw this exceedingly rare event and rejoiced greatly. He caught the precious sword in a celestial robe and carried it back to the Heaven of the Thirty-Three, where he enshrined and made offerings to it.

“Although the bodhisattva had now shaved off his beard and hair, when he looked again at his body, he saw that he was still wearing precious garments and thought, ‘The clothing of one who has gone forth should not be like this.’ At that time, a heavenly son from the Pure Abodes transformed himself into a hunter. Wearing a kasaya robe and holding a bow and arrows, he gradually approached the bodhisattva, then stopped and said nothing. The bodhisattva said:

“‘The robe you are wearing has always been the garment of all Buddhas. Are you not afraid of incurring an offense?’

“The hunter replied:

“‘I wear this kasaya robe to deceive the deer. When they see me dressed in this way, they are not afraid and draw near; I can then easily capture them.’

“The bodhisattva said:

“‘You wear a kasaya robe yet devote yourself to killing, whereas I now seek only the path of liberation. Could you give that robe to me? If you give me that kasaya robe, I shall give you my kausheya garment in exchange. Surely you would not begrudge that coarse, heavy kasaya robe.’

“The other replied:

“‘Excellent, worthy one! Indeed, I do not begrudge this kasaya robe.’

“Having spoken, the hunter removed the kasaya robe and handed it to the bodhisattva. The bodhisattva was then filled with joy and gave the hunter his kausheya garment. The heavenly son from the Pure Abodes immediately used his spiritual powers to reveal his original form, soared into the sky, and in a single thought returned to the Brahma Heaven. Seeing this, the bodhisattva treasured the kasaya robe all the more. Later, the people built a stupa at this place as a memorial.

“At that time, having shaved off his beard and hair and donned the kasaya robe, the bodhisattva’s appearance and bearing were completely transformed. He then said:

“‘Only now have I truly become one who has gone forth.’

“The bodhisattva then urged Chandaka to take the horse Kanthaka back. After bidding Chandaka farewell, he proceeded calmly toward the depths of the forest, where the ascetics practiced austerities.”

The Buddha told the bhiksus:

“When Chandaka saw that the bodhisattva’s iron resolve could not be shaken, he sorrowfully led the horse Kanthaka away and returned. Later, the people also built a commemorative stupa at that place.”

At that time, although Channa had withdrawn, he kept turning his head to look back. From afar he saw that the bodhisattva no longer wore his precious crown upon his head, no longer bore jeweled necklaces upon his body, and had relinquished all his costly garments. Channa beat his breast and wept bitterly, choking with grief.

Kanthaka, meanwhile, lingered behind, raised his neck, turned back, and neighed loudly as though calling toward the bodhisattva. Tears streamed from his eyes, and he hesitated, refusing to move on. When Channa reached the city of Kapilavastu, he felt as though he were entering a place where he had no home.

On the day the bodhisattva departed, the groves, streams, ponds, and lakes within and outside the city all dried up and withered. Some citizens, seeing Channa return without the bodhisattva, ran after him and asked:

—Where is Prince Siddhartha now?

Channa replied:

—The Prince has now renounced the luxurious life of the royal palace and gone into the mountain forests to seek the Way.

When the people heard this, they regarded it as something wondrous and unprecedented. Shedding tears, they looked at one another and said:

—We should follow the Prince, leave this place, and dwell in the mountain forests. Why is this? Ever since the noble Prince left the capital, life seems to have come entirely to a standstill. The city walls and streets are desolate, and nothing remains to delight us or bind our affections.

Channa then led Kanthaka and carried all the precious objects entrusted to him by the bodhisattva into the royal palace. On seeing his former surroundings, the horse neighed loudly, and the sound resounded throughout the palace. At that time, his maternal aunt Mahaprajapati, his chief consort Yasodhara, and the palace women had gathered together and said:

—Kanthaka’s neighing sounds very near. Could the Prince have returned to the palace?

His aunt, his chief consort, and the palace women hurried outside and crowded around the gate. Seeing only Channa and Kanthaka, but not the bodhisattva, they all began to wail and asked Channa:

—Where is the Prince now? Why have you returned alone?

Channa replied:

—The Prince has renounced life in the royal palace to seek the Way. He is now in the mountain forests, wearing a robe of subdued color, with his hair and beard completely shaven.

As soon as Mahaprajapati heard this, her heart filled with anguish. She cried aloud and collapsed upon her couch, unable to restrain her terrible grief. She reproached Channa, saying:

—I have never treated you unkindly. Why, then, did you take my noble son into deep forests and perilous mountains, where there are savage beasts, venomous creatures, and countless terrors? With the Prince there all alone, upon whom can he rely?

Channa replied:

—The Prince entrusted Kanthaka and all his precious possessions to me and commanded me to return swiftly to the royal palace. I fear only that my lady will become even more deeply afflicted with sorrow.

At that time, the palace women, accustomed to a life of joy while the Prince was present, became all the more sorrowful and lamented without cease.

Mahaprajapati swallowed her tears and lamented:

—Alas, Prince! Radiant in majestic virtue and possessed of a body precious as gold and jade, why must you now endure hardship in the mountain forests, bitten and stung by mosquitoes and insects, tormented by so many sufferings? Alas, Prince!

While dwelling in the palace, you wore garments of Kausheya silk. Why must you now wear coarse and unsightly robes? Alas, Prince!

While dwelling in the palace, you slept beneath soft blankets upon warm cushions. Why must you now lie among thorns and grass? Alas, Prince!

While dwelling in the inner palace, so many wealthy and noble people devotedly attended upon you, each fearing that they might fail to receive your favor. Why have you now come to such a state that even the poor and lowly may look down upon you? Alas, Prince!

While dwelling in the palace, so many beautiful palace women served you, and no pleasure was lacking. Why have you now abandoned all this for the mountain forests, going to and fro utterly alone, with only your own shadow for company?

Mahaprajapati poured forth lament after lament in sorrow and longing, her face drenched with tears. Forcing herself to sit up, she asked Channa:

—When my son took his leave, what instructions did he give you? Who now keeps my son’s hair and beard? Who shaved the Prince’s hair and beard?

Unable to control himself, Channa also cried aloud. Falling to his knees, he replied:

—The Prince instructed me that, upon returning to the palace, I should come and bow before my lady and entreat her with all my heart not to grieve or long for him excessively. When the Prince discovers the path of awakening, he will return to visit and meet her again. The Prince then took his precious sword and cut off all the hair upon his head himself. Afterward, he cast the sword forcefully into the sky, and the devas received it and carried it away to venerate and make offerings to it.

Mahaprajapati again covered her face and wept, saying:

—Alas, Prince! The hair upon your head was long, smooth, and dark blue, with one fine hair growing from every pore. That head was destined to wear a royal crown. Why have you now cut off all your hair and cast it away? Alas, Prince! Your arms are long and slender, your ankle bones are concealed, and you walk and stand with the calm dignity of a lion king. Your eyes resemble blue lotuses, your body gleams with a golden hue, and your voice resounds like a drum or thunder. How can one such as you endure the practice of the Way? It has long been known that a noble king would arise in this land. One endowed with such majestic virtue should indeed have become its sovereign.

Having spoken, his aunt recited this verse:

If it be said this land is not rich in merit,

Why then did it give birth to one of supreme virtue?

Having manifested a body of rare merit,

He should indeed have succeeded the noble king.

At that time, when the chief consort Yasodhara heard Channa’s account, she too wept bitterly and reproached him:

—Channa, on the night the Prince departed, I was plunged into such a deep and bewildering sleep that I knew nothing at all. Where, then, did you take the Prince? How near or far away is that place, and why have you returned here alone in dejection? You are truly worthless. You have only increased my grief and are no different from an enemy or foe! The evil karma you have created is now perfectly clear. Do not pretend to lament and weep!

—Channa, on ordinary days Kanthaka’s neighing could be heard for several leagues. Why, on that night, did he remain silent and mute, yet today, upon returning here, neigh so loudly with redoubled sorrow? You and Kanthaka are both unwholesome creatures. I have now become one without a lord, forlorn and abandoned. The palaces, halls, city, and settlements have all become empty and desolate because of you and Kanthaka.

Channa became even more grief-stricken. Bowing his head, he replied:

—I beg the royal consort to lessen her sorrow, anger, and reproaches. Neither I nor Kanthaka deserves such blame. Why is this?

That night, Kanthaka was not without misgivings. He stamped his forefeet and neighed loudly, refusing to move. His neighing could be heard for half a yojana, and the sound of his stamping feet could still be heard from one krosha away.

It was only because the devas used their spiritual power that the royal consort was unable to hear him! Neither Channa nor Kanthaka has acted faithlessly. Previously, the great king had issued strict orders commanding the officers and soldiers to guard the Prince with all their strength.

Yet at that time, the entire city guard slept soundly and knew nothing. When the Prince departed, he emitted a great radiance like the sun rising high in the sky, illuminating the entire world. The road before him was broad and clear; what need had he of my guidance?

When the Prince summoned me, I did not approve of his departure. Yet all these things—the great and small city gates opening of themselves, Kanthaka’s feet not touching the ground as he flew directly through the air, the shaving of the Prince’s hair and beard, the casting of the sword into the sky, and the exchange of garments—were all brought about by the spiritual power of the devas.

At that time, the chief consort Yasodhara, overwhelmed by anguish, wept bitterly and suddenly collapsed to the ground. Wiping away her tears, she lamented:

“Alas, alas! Why has the Prince abandoned me and departed? Does he not know that the Vedas recount the ancient story of a king who went to the lofty mountains, taking his wife and children with him to cultivate the holy life?

Why, then, has the Prince now gone alone, leaving me forsaken? Channa, if the Prince practices austerities in the hope of being reborn in the heavenly realms, where he may enjoy happiness and be attended by many celestial maidens, can such celestial maidens so easily be sought and obtained? Is it for this very reason that the Prince has relinquished the precious throne and separated himself from all of us?

Channa, I do not wish to be reborn alone in the heavenly realm, nor do I seek exquisite worldly pleasures for myself alone. I wish only to dwell together with the Prince in one place, bound by the deep affection of husband and wife, enjoying happiness as we did before.”

Having spoken these reproachful words, Yasodhara wept piteously and said to Channa:

“Channa, where is the Prince now? Suddenly and without cause, I have become solitary and alone. From this day forward, I shall care nothing for fine clothing, delicious food, jeweled necklaces, perfumes, flowers, or adornments. Though I dwell in the royal palace, my thoughts will always turn toward the forests and mountains.”

Yasodhara spoke hundreds of thousands of bitter reproaches to Channa. Channa knelt before the chief consort and consoled her, saying:

“Your Highness, please do not grieve so deeply. Why is this? When the Prince renounced the household life, multitudes of devas accompanied and attended him: the Heavenly King of the East together with the lord of the gandharvas; the Heavenly King of the South together with the lord of the kumbhandas; the Heavenly King of the West together with the Great Dragon King; and the Heavenly King of the North together with the lord of the yakshas.

All of them wore vajra armor, and in their hands they either held swords and bows or bore spears and halberds. Some went before him to lead the way, while others followed behind to guard him. There were also Brahma, Sakra, the celestial princes of the Sun and Moon, and the celestial princes of the desire realm together with their retinues, who transformed themselves into countless hundreds of thousands of millions of manavaka youths, hosts of devas, precious maidens, and others.

Rejoicing, they scattered all kinds of precious celestial flowers over the Prince. The Prince beheld them all, serene and at ease, like empty space, entirely unhindered and unattached. I cannot now recount everything in full.”

At that time, King Suddhodana heard from afar the sound of lamentation resounding through the palace and hurried out from his own quarters. Just then, Channa arrived before the king, leading the horse Kanthaka and carrying the precious objects entrusted to him by the bodhisattva, concealed in the folds of his turban. He immediately knelt, bowed his head in homage, and related to the king, one by one, all that had happened. When King Suddhodana saw the bodhisattva’s precious objects and heard Channa’s clear account, he cried out in anguish:

“Alas! Alas! My beloved son, why have you now abandoned me and gone away, never to return?”

The king staggered and wailed even more bitterly. At that time, all the people in the city of Kapilavastu also mourned the Prince, and the sound of their weeping shook heaven and earth. The relatives of the Sakya clan were all sorrowful and grieved for him, their faces streaming with tears. Many came to the royal palace to console the king.

The king was helped back to his former seat. He regained consciousness only briefly and then fainted again; after a long while, he fully revived. The king rebuked Channa, saying:

“Where have you taken my son and cast him away?”

Hearing this, Channa was greatly terrified and replied:

“Your Majesty, the Prince renounced the royal life and refused to remain defiled by worldly ways. I pleaded with him in every possible manner, but he would not change his mind. He told me, ‘Do not hinder me. I now care nothing for a life of luxury. I vow to relinquish the precious throne and gladly dwell in the mountains and forests to seek the Way.’”

After King Suddhodana had listened to Channa’s report, his anguish deepened further. Wiping away his tears, he said to his faithful attendant:

“Channa, I now feel that nothing remains to me. I have not the slightest strength or authority left; my hands and feet seem to have been severed. I am like a decayed tree stump, or a great tree without branches or leaves.

My enemies will soon treat me with contempt. I am now truly alone and can do nothing. Alas, my son, most excellent among men!

Why have you abandoned your home and departed contrary to my wishes? Alas, my son! You possess all the excellent marks and are adorned with a hundred merits; every one of those marks is distinctly revealed in all its features.

I was firmly resolved to guard you, yet while the palace women slept soundly, you suddenly cast everything aside and departed. Alas, my son! Your skill and wisdom surpass those of all others.

When you formerly dwelt in the royal palace, I never knew sorrow. Now that you have abandoned me and gone, upon whom can I rely? Alas, my son!

Born into a noble clan and always honored and esteemed by everyone, you have now relinquished the precious throne, taken the four directions as your kin and retinue, and departed alone. It is truly like a great white elephant toppling a mighty tree. When my son departed, the city gates were exceedingly difficult to open and close, and each time they moved, their sound carried a great distance.

Why did no one hear them that night? Surely the devas caused the sound not to resound. Alas, my son!

You cast aside the precious throne as easily as spitting out saliva. I had previously built three palaces for you, suited to the hot and cold seasons. Why did you abandon them all and depart in a single morning?

You have gone to seek joy in remote and desolate mountains and forests, willingly making companions of beasts and birds. Clearly, from this time onward, the deities who protect the city have forsaken it and departed. Alas, my son!

You whom my heart continually loves and remembers, my own flesh and blood—why have you abandoned me to seek the forests and mountains?”

During this time, King Suddhodana constantly grieved for and remembered the bodhisattva by day and night. Whenever his sorrow subsided, it arose again, causing him to recall the prophecy that Asita had once clearly made:

“If the Prince remains at home, he will become a wheel-turning sage king, ruling the four continents beneath heaven, possessing the seven treasures in abundance and having many sons. His courage and strategy will surpass those of the world, and he will be able to subdue every hostile enemy. But if he renounces the household life, the Prince will certainly attain unsurpassed, perfect enlightenment and teach and transform sentient beings throughout the ten directions.”

The king therefore thought to himself, “The Prince will certainly not return to the royal palace.” He then summoned the great ministers to court and said:

“All of you have sons and grandsons at home and enjoy one another’s company morning and evening. You surely cannot understand the depth of my sorrow and suffering! I have only one son, in whom all the marks of a sage are fully manifest. He was destined to become a wheel-turning sage king, ruling the four continents beneath heaven, yet in a single morning he left me and entered deep mountains and perilous ravines of unfathomable danger, where no human footprints are found. Who knows whether he suffers from hunger, thirst, heat, or cold? You must diligently select five young men from among your sons and kinsmen and send them to find the Prince, attend him, and assist him. If they abandon their mission and return midway, I shall order all five of their clans exterminated.”

Obeying the king’s command, the great ministers immediately selected five men and sent them into the mountains to seek and attend the Prince. The five searched but could not find him. They discussed the matter among themselves, saying:

“The Prince is an extraordinary being. He travels without leaving any trace, and therefore cannot be found. If we return to the court now, our entire clans will certainly incur severe punishment. It would be better for each of us to choose a suitable place and remain there as he wishes.”

These were the five men headed by Bhadrika, who secluded themselves in the mountains and forests.