過去現在因果經

Thus have I heard:

At one time, the Buddha was dwelling together with the bhikkhus in the Bamboo Grove within Prince Jeta’s Grove, Anāthapiṇḍika’s Park, in the kingdom of Śrāvastī. Each morning, the bhikkhus would put on their kāṣāya robes, take up their alms bowls, and enter the city to seek alms. After returning and taking their meal, each would wash his hands, fold his robes, and put away his bowl. On that day, they gathered in the lecture hall and discussed causes and conditions from the past.

At that time, with his pure, transcendent divine ear, the Blessed One heard the bhikkhus’ discussion. He rose from his seat, went to the lecture hall, sat down in the midst of the assembly, and asked the bhikkhus:

“What Dharma have you gathered here to discuss?”

The bhikkhus then said to the Buddha:

“Blessed One, after finishing our meal and washing our hands and feet, we gathered here, and we all wished to hear about causes and conditions from the past.”

The Blessed One then told the bhikkhus:

“If you wish to hear of causes and conditions from the past, listen attentively and reflect carefully. I shall now expound them for you.”

The bhikkhus said:

“Yes, Blessed One. We shall gladly listen.”

The Buddha said:

“Bhikkhus, innumerable asaṃkhyeya kalpas ago, there was a seer named Thiện Tuệ who diligently cultivated the pure conduct in quest of the wisdom that knows all modes. Wishing to attain this great wisdom, he joyfully wandered throughout the five paths within saṃsāra. Whenever one body perished, another was born.

His births and deaths were innumerable; even if someone cut down all the trees and grasses beneath heaven to count the bodies through which this seer had passed, their number could not be exhausted. Each complete cycle in which heaven and earth came into being and passed away was reckoned as one kalpa, yet the seer had passed through an unknowable number of such kalpas. Because he had compassion for sentient beings immersed in craving and drifting through the ocean of suffering, he aroused a compassionate resolve to rescue them all.

He constantly thought: ‘Sentient beings are submerged in birth and death and cannot liberate themselves because of greed, anger, and delusion, and because they are immersed in forms, sounds, fragrances, tastes, tangible objects, and dharmas. I vow to eradicate this sickness. Even if I must be born in the various paths, I shall never forget this resolve.’ With a mind of equality, regarding enemies and loved ones alike, the seer used generosity to rescue the poor, moral discipline to teach those who broke the precepts, patience to subdue the wrathful, diligence to encourage the indolent, meditative concentration to teach those whose minds were distracted, and wisdom to enlighten the deluded....

Throughout the long night of birth and death, he benefited sentient beings in this way, causing them all to turn for refuge to the Tathagatas, respectfully make offerings, delight in hearing the Dharma, and frequently teach the Dharma to others. He always provided the Sangha with all its necessities, and he honored, protected, and preserved the Buddha-Dharma.... His practices such as these were beyond reckoning.

“At that time, there was a king named Đăng Chiếu, whose city was called Đề-bá-bà-để. The people of that kingdom had lifespans of eighty thousand years. Their lives were exceedingly peaceful and prosperous, and whatever they wished for was fulfilled, just as among the devas.

The king governed the kingdom according to the true Dharma. He neither harassed nor oppressed the people, and there were no punishments such as execution or beating. He always regarded the people as his only child.

King Đăng Chiếu then had a crown prince whose noble appearance was without equal. Complete in majestic virtue, he possessed the thirty-two excellent marks and the eighty minor characteristics. On the day the crown prince was born, a brilliant light suddenly appeared everywhere, outshining the light of the sun, the moon, and all other lamps and fires.

Seeing this, the king assembled his ministers and said:

“‘Such extraordinary signs appeared at the crown prince’s birth. What name should be given to him?’

“The ministers replied:

“‘The crown prince should be named Phổ Quang.’

“The king also invited a physiognomist to predict the crown prince’s future. When summoned and questioned, the physiognomist replied:

“‘Having now examined the crown prince, I see that if he remains in the household life, he will ascend the throne as a wheel-turning sage king and rule the four continents beneath heaven. If he renounces the household life, he will be revered by devas and humans and become an Omniscient One.’

“When the king, the queen, and all the palace consorts and maidens heard the physiognomist’s words, their love and reverence for the crown prince grew still greater. He was also revered, offered gifts, and praised by devas, nāgas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans.

“While still dwelling in the inner palace, the crown prince taught various Dharmas to the queen and the palace maidens. When he reached the age of twenty-nine thousand years, he relinquished the throne of a wheel-turning king and asked his parents for permission to renounce the household life, but they refused. He asked three times, yet permission was still not granted.

The crown prince was deeply compassionate and also a most devoted son; therefore, he was willing to accept the minor fault of disobeying them in order to accomplish a great purpose. He entered a deep forest, shaved off his hair and beard beneath a tree, donned Dharma robes, and practiced austerities. After six thousand years, he attained unsurpassed, complete, perfect enlightenment.

Then, for devas, humans, and the eight classes of beings, he turned the Dharma wheel, teaching the profound and wondrous Dharma—a wheel that no being in any world, whether deva, human, māra, or spirit, could turn. The Buddha used the Dharma of the Three Vehicles to teach and liberate sentient beings, bringing them benefits beyond measure.

“When the king, the queen, and all the palace consorts and maidens learned that Crown Prince Phổ Quang had attained unsurpassed, complete, perfect enlightenment, they rejoiced greatly. When the court officials, the people, and the brahmins heard that the crown prince had attained enlightenment, each thought: ‘Crown Prince Phổ Quang relinquished the position of a wheel-turning king, shaved off his hair and beard, donned Dharma robes, renounced the household life, and cultivated the path. Now he has become a Perfectly Enlightened One. We too should renounce the household life.’ Having thought this, they all went to where the Buddha Phổ Quang was.

“At that time, the Tathagata Phổ Quang knew that their faculties and conditions had matured. He therefore taught the Dharma according to their capacities and liberated them, causing four thousand people to attain arhatship. People from that kingdom and from other kingdoms in the four directions also came to the assembly to hear the Dharma, and as many as eighty thousand people attained the patient acceptance of the Dharma of nonattachment.

“Thereupon, the Tathagata Phổ Quang, together with eighty-four thousand arhats, journeyed to various kingdoms to teach and transform beings. When the royal father heard the news, he rejoiced greatly and ordered the people to repair the roads and sprinkle them with fragrant water. He also had banners, parasols, and precious ornaments of silk and brocade hung along the way, while all kinds of rare flowers were scattered on both sides of the road.

For twelve yojanas, everything was adorned with great magnificence. He then ordered drums to be beaten and proclaimed that no one in the kingdom was to sell flowers, but should instead bring them to the king so that he might offer them to the Buddha. The king also commanded that no one among the people was to make offerings to the Buddha before he did.

He then sent a great minister together with musicians, who played music, burned incense, scattered flowers, and went forth to invite the Buddha.

At that time, the seer Sumedha was dwelling in the mountains when, in his sleep, he had five extraordinary dreams: first, he saw his body lying upon the great ocean; second, he saw his body lying with his head resting upon Mount Sumeru; third, he saw the sentient beings in the great ocean entering his body; fourth, he saw himself holding the sun in his hand; and fifth, he saw himself grasping the moon in his hand. These dreams startled the seer awake.

He thought to himself: “The dreams I had today are no ordinary matter, but whom can I ask about them now? I should enter the royal city and question those who possess knowledge.” Having thought this, the seer put on his deerskin robe, took up his water vessel, staff, and parasol, and set out for the city. On the way, he passed the dwelling place of five hundred leading adherents of non-Buddhist paths.

Sumedha thought: “I should ask these people about my dreams and, at the same time, see how they practice.” Having thought this, he entered and discussed the principles of the Way with those adherents, refuting their divergent views and causing all five hundred to submit and ask to become his disciples. They revered the seer greatly, and each offered him one silver coin. Another five hundred adherents of non-Buddhist paths, seeing Sumedha’s intelligence and eloquence, also rejoiced in admiration.

During their conversation, they told him that a Tathagata named Dipankara had now appeared in the world. When the seer Sumedha heard these words, his whole body trembled, his hair stood on end, and his heart was filled with immense joy. He hurriedly took leave of the adherents.

The adherents asked:

“Master, where do you wish to go?”

The seer replied:

“I now wish to go and make offerings to Dipankara Buddha.”

They all said:

“If the Master goes, we beg to accompany you.”

Sumedha said:

“I now have an urgent matter and must go on ahead.”

Carrying the five hundred silver coins, Sumedha hurriedly set out. The adherents, sorrowful and reluctant to part, bade him farewell and returned.

When Sumedha arrived, he saw the king’s men repairing the road, sprinkling fragrant water upon the ground, and hanging banners, streamers, and jeweled canopies as adornments. He asked:

“Why are you making such magnificent preparations?”

The king’s men replied:

“A Buddha named Dipankara has appeared in the world. Today King Dipajyoti has invited the Buddha into the city, so we must make haste to prepare, sweep, and magnificently adorn the streets.”

Sumedha asked further:

“Do you know where beautiful flowers are sold?”

They replied:

“King Dipajyoti has caused drums to be beaten and a decree proclaimed that none of the precious flowers in the kingdom may be sold, but that all must be brought to the king.”

Hearing this, Sumedha was deeply saddened, yet he did not abandon his intention to buy flowers. He went everywhere with great difficulty, asking where flowers might be sold. By chance, he encountered a palace attendant who, fearing the king’s decree, had secretly concealed seven lotus blossoms in a vase and was passing by. Because of Sumedha’s utmost sincerity, the blossoms suddenly rose up and emerged from the vase. Seeing them from afar, Sumedha hurried after her and called out loudly:

“Please stop! Are those flowers for sale?”

The palace attendant was greatly astonished upon hearing this and thought: “I concealed the flowers very carefully. How did this man see them and ask to buy them?” But when she looked into the vase, she saw that the flowers had indeed emerged from it. Feeling greatly amazed, she replied:

“Sir, I am taking these blue lotus blossoms into the palace to offer to the Buddha. They cannot be sold.”

Sumedha said:

“Would you let me have five blossoms for fifty silver coins?”

The palace attendant became suspicious and thought to herself: “These flowers are worth only a few coins, yet this young man wishes to buy five of them for as many as fifty silver coins.” She therefore asked:

“What will you use these flowers for?”

Sumedha replied:

“A Tathagata has now appeared in the world, and King Dipajyoti has invited the Buddha into the city. Therefore, I need to buy these flowers to make an offering to the Buddha. You should know that Buddhas, Tathagatas, are exceedingly difficult to encounter, like the udumbara flower, which blooms only after a very long time.”

The young woman asked further:

“What do you seek by making offerings to the Tathagata?”

Sumedha replied:

“I make offerings to the Buddha because I wish to attain omniscient wisdom and liberate immeasurable sentient beings.”

When the young woman heard Sumedha’s words, she thought: “This young man has a dignified and refined appearance. He wears a deerskin robe and possesses such sincere reverence that he does not begrudge even so much wealth.” She then said to Sumedha:

“I now offer you these flowers as a gift, and I vow that, life after life, we may be joined as husband and wife in harmonious union.”

Sumedha replied:

“I cultivate the pure life and seek the path of liberation, so I cannot promise to accept a bond within birth and death.”

The palace attendant said:

“If you do not accept my request, you will have no flowers.”

Sumedha said:

“If you steadfastly refuse to sell the flowers, then I accept your request. However, I have made a vow always to practice generosity in accordance with the wishes of those who ask. If, in the future, someone comes and asks me to give away my head, eyes, bones, marrow, or even my wife and children, you must not oppose the practices of my vow.”

The young woman replied:

“How excellent! I shall obey your words. I am now a frail woman and cannot walk quickly. If you arrive first, please carry these two flowers for me and offer them to the Buddha, so that the Buddha may bless me never to forget my vow throughout all my lives. Whether in future lives you are handsome or ugly, I shall never leave you, but will always keep this vow engraved in my heart.”

At that time, King Dipajyoti, together with his sons, officials, brahmins, and others, brought abundant fragrant incense, beautiful flowers, and many other offerings out of the city to welcome Dipankara Buddha. Many people of the kingdom also followed them. Then the five hundred disciples of the seer Sumedha discussed the matter among themselves:

“Today the king, the officials, and the people are all going to the Buddha. Our master must surely be going there as well. We too should go there and pay homage to the Buddha.”

Having reached this decision, they immediately set out. After traveling no great distance, they encountered the seer Sumedha. Master and disciples were overjoyed to meet one another, and together they proceeded to the place where Dipankara Buddha was staying.

Upon arriving, they saw that King Dipajyoti had already come and was the first to bow before the Buddha and present offerings. Next, the great ministers also came to pay homage and make offerings to the Buddha. When the precious flowers offered by King Dipajyoti and the officials were scattered, they all fell to the ground.

At that time, after Sumedha and his five hundred disciples saw that everyone had finished making offerings to the Buddha, Sumedha gazed intently upon the Tathagata’s countenance and excellent marks. His aspiration to rescue all sentient beings from suffering grew ever stronger, as did his wish to attain the complete perfection of omniscient wisdom. Because of this aspiration, when Sumedha scattered his five flowers, they remained suspended in midair and transformed into a floral canopy.

The two lotus blossoms scattered afterward likewise remained suspended in midair, attending upon the Buddha on either side. Then the king, the officials, and the people, as well as devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans, seeing this wonder, all praised it as unprecedented. At that time, Dipankara Tathagata, with unobstructed wisdom, praised Sumedha, saying:

“Excellent, excellent! Good man, after cultivating this practice for immeasurable asamkhyeya kalpas, you shall become a Buddha named Shakyamuni Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.”

When the seer Sumedha received his prediction from the Buddha, immeasurable devas, nagas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others scattered precious flowers until they filled the sky, and then made this vow: “In the future, when Sumedha attains Buddhahood, we all vow to become members of his retinue.” At that time, the Tathagata Universal Light immediately predicted that they would all be born in that land.

After the Tathagata had bestowed this prediction, he saw that Sumedha wore his hair in the manner of a seer and was clothed in deerskin. Wishing to cause Sumedha to relinquish such attire, he transformed the ground into a muddy pool. When Sumedha saw that the Buddha was about to cross that filthy mire, he quickly thought: “How could I allow the Tathagata’s feet, each bearing a thousand-spoked wheel-mark, to tread upon this mire?” With this thought, he immediately removed his deerskin garment and spread it over the mud. Yet it did not cover the whole expanse, so the seer loosened his hair and spread it over the remaining mud. The Tathagata then stepped upon it and crossed over, whereupon he again bestowed this prediction:

“In the future, you will attain Buddhahood in an evil world of the five turbidities; nevertheless, your work of teaching and liberating devas and humans will not thereby become difficult. You will assuredly accomplish it just as I have.”

When Sumedha heard the Buddha bestow this prediction, he was filled with joy and exhilaration and rejoiced without measure. He immediately realized the Dharma of emptiness and attained the patience of the non-arising of dharmas. His body rose into the air to a height greater than seven tala trees, and he spoke these verses in praise of the Buddha:

Through the guidance of the Teacher,

I have attained the eye of wisdom.

He has taught me the pure Dharma,

Causing me to abandon all attachments.

Having encountered the Honored One of Devas and Humans,

I have attained the patience of non-arising.

May I attain the Way in the future

And become like the Most Honored of Two-Footed Beings.

After Sumedha had spoken these verses in praise of the Buddha, he descended from the sky and came before the Buddha. Prostrating with his five limbs touching the ground, he reverently bowed and said:

“I beseech the World-Honored One, in his compassion, to permit me to leave the household life.”

At that time, the Tathagata Universal Light said:

“Excellent! Well done, bhiksu!”

Sumedha’s hair and beard fell away of themselves, a kasaya appeared upon his body, and he became a sramana. At that time, there were two poor elders, each accompanied by one hundred relatives who had come to attend the assembly. When the two elders saw the Buddha’s excellent marks and his majestic, dignified virtue, they were distressed by their poverty, for they possessed nothing with which to make offerings to the Buddha.

In his compassion, the Buddha knew their utterly sincere hearts and therefore transformed the ground before them so that it became covered with filthy grass and refuse. Seeing this, the two elders were overjoyed. They resolved to clear and sweep the area, and sprinkled it with water until it was clean.

The Tathagata Universal Light then bestowed this prediction upon them:

“After immeasurable kalpas, when Buddha Sakyamuni appears in the world, you two will be the foremost sravakas among that Buddha’s disciples.”

After bestowing this prediction upon the two poor elders, the Buddha entered the city of Dipavati together with eighty-four thousand bhiksus, King Lamp-Light, and all the people. After they entered the city, King Lamp-Light and his retinue attended upon and made offerings to the Buddha and the eighty-four thousand bhiksus, providing them with all necessities.

When the king reached the age of forty thousand years, he relinquished the throne to his son. Then, together with the king’s retinue and the queen—a total of eighty-four thousand people—he went to the Buddha and requested permission to leave the household life and cultivate the Way. They all attained samadhis and dharanis.

Bhiksu Sumedha also followed the Buddha and received the king’s offerings for forty thousand years. He attained profound samadhi in all dharmas and taught and liberated countless sentient beings. One day, Sumedha addressed the Buddha:

“World-Honored One, when I formerly practiced in the mountains, I had five dreams. I beseech the World-Honored One to explain them so that I may understand.”

Bhiksu Sumedha then recounted the five dreams in detail. The Buddha said:

“Excellent! If you wish to understand the meaning of those dream omens, I shall explain them clearly to you. Dreaming that you lay in the great ocean means that you will dwell within the vast ocean of birth and death.

Dreaming that your head rested upon Mount Sumeru is an omen that, while abiding within birth and death, you will attain nirvana. Dreaming that all the sentient beings in the great ocean entered your body means that, through you, sentient beings in the ocean of birth and death will take refuge in the Dharma of the Way. Dreaming that you held the sun in your hand means that you will attain wisdom whose radiance illuminates worlds everywhere.

Dreaming that you held the moon in your hand means that you will enter the realm of birth and death and employ cooling and soothing skillful means to teach and liberate sentient beings, enabling them to escape suffering and affliction. All these dreams foretell that you will attain Buddhahood in the future.”

After Bhiksu Sumedha heard the Buddha’s teaching, his heart was filled with immeasurable joy. He reverently bowed to the Buddha and then withdrew. A short time later, the Tathagata Universal Light entered nirvana.

Bhiksu Sumedha preserved the true Dharma for twenty thousand years, using the teachings of the Three Vehicles to guide and liberate beings and bringing benefit to sentient beings beyond all reckoning. When his life ended, Bhiksu Sumedha was born in the heavenly realm as one of the Four Heavenly Kings, where he also used the Dharma of the Three Vehicles to guide and liberate the hosts of devas. When his lifespan in the heavenly realm ended, he was born in the human world as a wheel-turning sage king who ruled the four continents under heaven.

He possessed the seven treasures: first, the precious golden wheel; second, the precious white elephant; third, the precious blue-maned horse; fourth, the precious luminous pearl; fifth, the precious queen; sixth, the divine minister who governed the treasuries of the world; and seventh, the divine general who commanded the celestial armies. The king had one thousand sons, all exceedingly powerful, majestic, and heroic, capable of subduing every hostile army.

He governed according to the true Dharma, ensuring that none of his people suffered anxiety or sorrow, and constantly taught them the ten wholesome deeds. After the king died, he was born in the Trayastrimsa Heaven as its lord. When that lifespan ended, he once again became a wheel-turning sage king, and afterward was born in the seventh Brahma heaven.

In this way, he was at times born in the heavens as a heavenly king and at other times born in the world as a sage king. This occurred thirty-six times. Thereafter, he was sometimes a seer, sometimes one of the six non-Buddhist teachers, sometimes born into a brahmin family, and sometimes the king of a small country.

Thus he continued to revolve through birth and death in ways beyond all reckoning.

When his meritorious practices were complete and he had attained the stage of the Tenth Bhumi, he became a bodhisattva bound to only one more birth, drawing near to the attainment of omniscience. The Bodhisattva Good Wisdom was born in the Tusita Heaven, where he was named Holy Excellent White. The Bodhisattva expounded the true Dharma, guiding the heavenly lords and devas so that they might understand the practices and vows of a bodhisattva bound to only one more birth.

He also manifested innumerable bodies throughout the lands of the ten directions, teaching the Dharma and liberating beings according to their conditions. When the time approached for him to descend into the world, cultivate the path, and attain Buddhahood, the Bodhisattva examined five matters: first, whether the faculties and dispositions of sentient beings had matured; second, whether the time had come for his descent and birth; third, which land was suitable; fourth, which clan was noble; and fifth, which persons, by virtue of past causes and conditions, were truly worthy to be his parents.

Having examined these five matters, the Bodhisattva reflected: “The sentient beings of today are precisely those whom I vowed to liberate when I first aroused the aspiration for enlightenment. Their faculties and dispositions have now matured, and they are able to comprehend and cultivate the subtle, pure Dharma. Within the three-thousand-great-thousand world system, only the royal city of Kapilavastu in Jambudvipa lies at the center; and among all clans, the Sakya clan stands foremost in the lineage of the ancient holy King of the Sugarcane Dynasty.” He further examined the past lives of King Suddhodana and his consort and found that both had been exceedingly upright and worthy, truly fit to be his parents.

The Bodhisattva also examined whether Lady Maya’s lifespan would be long or short and saw that she would carry the Prince in her womb for the full ten months and would pass away seven days after giving birth to him. The Bodhisattva further thought: “If I descend and take birth immediately, the devas will not gain abundant benefit.” He therefore manifested five signs so that the devas would know that the time was approaching for the Bodhisattva to descend, cultivate the path, and become a Buddha: first, the Bodhisattva’s eyes began to twitch; second, the flowers upon his head withered; third, his robes became stained with dust; fourth, perspiration appeared beneath his arms; and fifth, he took delight in leaving his seat.

When the devas saw the Bodhisattva manifest these unusual signs, they became greatly alarmed. Blood poured like rain from the pores of their bodies, and they said to one another, “Surely, before long, the Bodhisattva will leave us.” The Bodhisattva then manifested five auspicious portents: first, he emitted a great radiance that illuminated the entire three-thousand-great-thousand world system; second, the earth displayed eighteen kinds of trembling, and Mount Sumeru, the oceans, and all the palaces of the devas shook; third, the palaces and dwellings of the hosts of Mara disappeared; fourth, the sun, moon, and stars could no longer shine; and fifth, the bodies of the eight classes of beings—devas, nagas, and the others—trembled beyond their control.

At that time, the devas of the Tusita Heaven saw the Bodhisattva manifest the five unusual signs. Looking outward, they also beheld the five rare and auspicious portents. Together they approached the Bodhisattva, bowed at his feet, and said:

“Venerable One, today we have witnessed extraordinary things, and our bodies tremble beyond our control. We beseech the Bodhisattva to explain what has occurred.”

The Bodhisattva replied:

“Good sons, all things in the world are impermanent. Before long, I shall leave this heavenly palace and descend to take birth in Jambudvipa.”

When the devas heard this, they grieved and wept, their hearts deeply distressed. Their entire bodies turned crimson like the flowers of the palasa tree. Some no longer delighted in their seats; some cast aside all their ornaments; some staggered, fell to the ground, and lost consciousness; and some lamented the suffering of impermanence. At that time, one heavenly prince spoke this verse:

The Bodhisattva dwells here

And grants to us the Dharma eye.

Now he is about to journey far away;

We shall be as though blind.

It is also like wishing to cross a river

And suddenly losing both bridge and boat;

Or like a little child

Suddenly losing its loving mother.

We too shall be like this,

With nowhere left to take refuge,

Drifting through birth and death,

Never able to gain release.

In the darkness of night,

We sink beneath ignorance.

Having lost the Great Physician,

Who will come to rescue us?

Lying upon the bed of ignorance,

Forever submerged in the sea of craving,

No longer hearing his words of instruction,

When shall we ever be liberated?

The Bodhisattva saw the devas’ sorrow and anguish and heard this verse expressing their deep attachment. In a compassionate voice, he consoled them:

“Good sons, whoever is born must die; those who love and gather together must one day be separated. From the Akanistha Heaven, the highest realm of form, down to the Avici Hell, all sentient beings are consumed by the fire of impermanence. Therefore, you should not give rise to attachment and bitter grief solely on my account. Neither I nor you have yet escaped the fiery furnace of birth and death. Whether rich or poor, noble or lowly, no one can escape this.”

The Bodhisattva then spoke this verse:

All conditioned phenomena are impermanent;

They are dharmas of arising and ceasing.

When arising and ceasing have ceased,

Quiescent extinction is bliss.

The Bodhisattva told the devas:

“This verse was spoken by all the Buddhas of the past. The nature and characteristics of all conditioned phenomena are precisely so; you must not grieve. For immeasurable kalpas I have remained within birth and death, and now only one final birth and death remains.

Before long, I shall be liberated from all conditioned phenomena. You should know that the time has now come to liberate sentient beings. Therefore, I shall descend to the kingdom of Kapilavastu in Jambudvipa and be born into the Sugarcane lineage of the Sakya clan, to King Suddhodana.

Thereafter, I shall leave my parents, wife, and child; relinquish the throne of a wheel-turning king; renounce the household life to seek and study the path; diligently cultivate ascetic practices; subdue the armies of Mara; attain omniscience; and expound the wondrous Dharma that no being in any world—whether deva, human, or Mara—can expound. Following the manner of the Buddhas of the past, I shall benefit all devas and humans, raise the banner of the true Dharma, break the banner of the path of Mara, dry up the ocean of afflictions, and lead sentient beings onto the Noble Eightfold Path.

With these teachings I shall awaken them. I shall establish a great Dharma assembly and invite devas and humans to attend. At that time, you too will be present in that Dharma assembly and partake of the food of Dharma.

For these causes and conditions, you should grieve no more.”

The Bodhisattva then spoke this verse:

Before very long,

I shall descend to Jambudvipa,

To the city of Kapilavastu,

Within King Suddhodana’s palace.

Leaving both parents and my kin,

Relinquishing the throne of a wheel-turning king,

I shall renounce the household life and seek the path,

Attaining omniscience.

The banner of the true Dharma shall be raised high;

The ocean of afflictions shall be dried up.

The gates to the evil destinies shall be sealed,

And the Noble Eightfold Path opened wide.

The benefits bestowed upon devas and humans

Will be too numerous to recount.

For all these causes and conditions,

You should not sorrow or suffer.

After exhorting them, the Bodhisattva emitted brilliant streams of light from the pores of his body. Upon hearing the verse and beholding the radiance, the devas rejoiced exceedingly, and all their sorrow and suffering vanished. They all thought, “Before long, the Bodhisattva will attain Perfect Enlightenment.”

At that time, seeing that the moment for his descent into the world had arrived, the Bodhisattva mounted a white elephant with six tusks and departed from the Tusita Palace. Immeasurable devas played every kind of music, burned many kinds of precious incense, and scattered all varieties of flowers as they followed the Bodhisattva, filling the sky. He emitted a great light that illuminated the ten directions. On the eighth day of the fourth month, just as the morning star arose, the Bodhisattva descended in spirit and entered his mother’s womb.

At that time, while Lady Maya was asleep, she dreamed that a bodhisattva riding a white elephant with six tusks descended through the sky and entered her right side. His body appeared like lapis lazuli, and her own body became peaceful and refreshed, as though she had drunk ambrosia. Looking upon herself, she saw her body shining brilliantly, as though illumined by the sun and moon, and her heart was filled with boundless joy. After beholding these signs in her dream, she awoke with a start and considered it an exceedingly rare dream. She immediately went to the palace of King Suddhodana and said to him:

“I have just had a truly extraordinary dream.”

The king said:

“I too dreamed that there was a great stream of light, and I also see that your countenance is quite unlike its usual appearance. Tell me about your dream.”

The lady then related her dream to the king in verse:

I saw a figure riding a white elephant,

Pure and radiant as the sun and moon.

Sakra and Brahma

Both bore precious banners,

Burned incense, and scattered heavenly flowers;

They also played celestial music

That filled the entire sky.

Surrounded by this assembly, he descended to earth

And entered my right side,

Appearing like lapis lazuli.

I now report this to the Great King;

Please reveal what this omen portends.

Upon hearing the lady recount the auspicious signs in her dream, King Suddhodana rejoiced beyond measure. He immediately ordered someone to invite a brahmin skilled in physiognomy and divination, and made offerings to him of incense, flowers, and a pure meal. After the offerings had been made, the king and the lady related the auspicious signs that the queen had beheld in her dream. The king said to the brahmin:

“Please explain what extraordinary meaning this dream may have.”

After hearing the dream, the brahmin replied:

“The queen is carrying a Crown Prince whose auspicious marks are beyond complete description. I shall now give the Great King only a brief account. Great King, you should know that the Crown Prince whom the lady bears in her womb will certainly bring glory to your Sakya clan. When he entered the womb, brilliant light appeared, and Sakra and Brahma surrounded and escorted him. These are auspicious signs of a Perfectly Enlightened One. If the Crown Prince does not renounce the household life, he will become a wheel-turning sage king who rules the four continents under heaven. The seven treasures will come to him of themselves, and he will have a full thousand sons.”

When the king heard the diviner’s prediction, he felt himself exceedingly fortunate and was filled with the utmost happiness and joy. He immediately offered the brahmin diviner gold, silver, jewels, elephants, horses, and carriages, and granted him a village. Lady Maya also bestowed upon him her maidservants and precious ornaments.

From the time the bodhisattva descended into her womb, Lady Maya practiced the six paramitas every day. She partook only of the food and drink brought by the devas and therefore no longer delighted in the flavors of worldly food and drink. At that time, the entire great trichiliocosm was constantly illuminated. Even those places unreached by the light of the sun and moon became brilliantly lit, so that beings in the realms of darkness suddenly saw one another and said among themselves, “How is it that beings have suddenly appeared here?” At that same time, the entire great trichiliocosm quaked in eighteen ways. Cool, auspicious, and fragrant winds blew from the four directions. The sick were healed, and those abounding in greed, anger, and delusion also found these afflictions diminished.

At that time, a deva in Tusita Heaven thought, “The bodhisattva has now descended to be born in the palace of King Suddhodana. I too shall descend and be born in the human realm, so that when the bodhisattva attains Buddhahood, I may be the first to become one of his retinue, make offerings to him, and hear the Buddha teach the Dharma.” Having thought thus, that deva immediately descended and was born into the Bright Moon family in Rajagrha.

Many other devas also vowed to descend and take birth among every social rank, from the candalas to royal and noble families. Some devas were born into royal families in the kingdom of Sravasti; some into royal families in the kingdom of Sura-kaksa; some into royal families in the kingdom of Vatsa; some into royal families in the kingdom of Bhadra; some into princely families in the kingdom of Lola; some into princely families in the kingdom of Taksasila; and some into royal families in the kingdom of Kaurava.

Some devas were born into brahmin families, while others were born into the households of wealthy elders, householders, vaisyas, and sudras. Another five hundred devas were born into the Sakya clan. In all, nine billion nine hundred million devas were born into the human realm.

Moreover, devas from the Heaven of Freely Enjoying Manifestations by Others down to the Heaven of the Four Heavenly Kings also descended to be born in the human realm, in numbers beyond reckoning. The celestial kings of the form realm and their retinues likewise descended into the human world and became seers.

Even while dwelling in the womb, the bodhisattva could walk, stand, lie down, and sit without obstruction, and he caused his mother no pain. In the morning, while within his mother’s womb, the bodhisattva taught the Dharma to the devas of the form realm; at noon, he taught the Dharma to the devas of the desire realm; in the afternoon, he expounded it to ghosts and spirits; and at night he did likewise.... Thus the bodhisattva benefited countless beings.

While the bodhisattva was still in the womb, if any lady or maidservant came to pay homage and make offerings and prayed that the Crown Prince would one day become a wheel-turning sage king, the bodhisattva was displeased. But if anyone prayed that he would one day attain All-Mode Wisdom, the bodhisattva rejoiced greatly. When the bodhisattva had remained in the womb until the tenth month, his body became fully formed and all his auspicious marks appeared complete. He also caused the faculties of his sacred mother to become serene; she delighted in secluded places and took no pleasure in places of commotion and noise.

At that time, King Suddhodana thought, “The lady has now completed the full term of pregnancy, yet why is there still no sign that the birth is near?” Just as the king had this thought, the lady sent someone to inform him that she wished to visit the flower garden for recreation. Upon hearing this, the king was overjoyed and immediately commanded his officials and soldiers to clean Lumbini Garden thoroughly. He also ordered its trees and plants to be trimmed and arranged, and many beautiful flowers to be added throughout the garden. The streams and bathing pools were all made pure and clean. The balustrades and terraces were adorned with the seven treasures. Within the garden were precious birds such as kingfishers, mandarin ducks, luan birds, phoenixes, and other rare species.

Banners and pennants were hung, canopies and parasols were raised, flowers were scattered, incense was burned, and music was played, making the garden resemble Sakra’s Garden of Joy. The king further ordered that all paths through the garden be cleansed and made dignified. He had one hundred thousand carriages adorned with the seven treasures prepared, each carved and decorated throughout with splendid and dignified images.

Outside the garden stood the four divisions of the army: elephants, cavalry, chariots, and infantry. He also selected from within the palace maidservants of upright and beautiful appearance, neither old nor young, gentle in temperament, intelligent, and discerning—numbering an estimated eighty-four thousand—to attend upon Lady Maya. He further commanded eighty-four thousand beautiful maidens, wearing exquisite precious necklaces and bearing incense and flowers, to go ahead and wait in Lumbini Garden.

He also ordered the wives of the court officials to accompany and attend her. When Lady Maya mounted her carriage, all the great ministers and maidservants surrounded her in orderly ranks and accompanied her to Lumbini Garden. At that time, the eight classes of devas, nagas, and other beings also followed, filling the sky.

When the lady entered the garden, all her faculties were pure, and she had completed exactly ten months of pregnancy.

It was then the eighth day of the fourth month. Just as the sun rose, the queen saw that the great ashoka tree in the garden was in beautiful bloom, exuding an intoxicating fragrance, its branches and leaves luxuriant and exceedingly verdant. She raised her right hand, wishing to grasp a branch and pluck a flower, and the bodhisattva immediately emerged from his mother’s right side. Beneath the ashoka tree, seven lotus flowers as large as cartwheels appeared. The bodhisattva then walked seven steps upon those lotus flowers, raised his right hand, and spoke in a majestic voice like a lion’s roar:

-From the heavens to the human realm, I am the most honored and supreme. My wandering through birth and death for immeasurable kalpas has now come to an end. I have been born into the world to bring benefit to all devas and human beings.

When the Prince had finished speaking these words, the Four Heavenly Kings immediately supported his body with celestial silk and placed him upon a jeweled seat. Shakra Devanam Indra held a jeweled parasol, while Great Brahma held a white fly-whisk, standing in attendance on either side. Dragon kings such as Nanda and Upananda poured down from the sky two streams of pure water, one warm and the other cool, to bathe the Prince.

At that moment, the Prince’s body shone with the color of pure gold. Endowed with the thirty-two marks, he emitted a great radiance that illuminated the entire three-thousand-great-thousand world. Devas, dragons, and the eight classes of beings played music in the sky, sang songs of praise, burned incense, scattered flowers, and cast down celestial garments and jeweled necklaces until they filled the air in numbers beyond reckoning.

From the moment Queen Maya gave birth to the Prince, her body and mind were peaceful and joyful, free from every suffering, and filled with gladness and exhilaration. Beneath the ashoka tree where the Queen had given birth to the Prince, four wells appeared naturally in succession. The water in those wells was fragrant and pure, endowed with the eight qualities. Queen Maya and her attendants then used the water according to their needs to cleanse their bodies. Yaksha spirits also appeared to protect the Queen and the Prince.

At that very moment, from human beings in Jambudvipa to the devas dwelling in the Akanishtha Heaven, even those who had transcended every sensation of joy and pleasure rejoiced and offered praise, saying that the One Possessing Knowledge of All Modes had now appeared in the world to benefit innumerable sentient beings. They wished that the Prince would soon attain perfect enlightenment, turn the Wheel of Dharma, and universally deliver all beings.

Only Mara, the king of demons, was sorrowful and unable to sit at ease. At that same time, thirty-four auspicious signs suddenly appeared throughout heaven and earth: first, the worlds of the ten directions were all brilliantly illuminated; second, the three-thousand-great-thousand world trembled in eighteen ways, and hills and mounds became level; third, all withered trees became green and luxuriant again, and strange species of trees suddenly grew throughout the kingdom; fourth, extraordinary sweet fruits grew in the gardens; fifth, precious lotus flowers as large as cartwheels suddenly sprang from the earth; sixth, all the treasures hidden beneath the ground revealed themselves naturally; seventh, the treasure stores suddenly emitted great radiance;

eighth, beautiful garments belonging to the devas suddenly fell from the sky; ninth, the rivers suddenly became tranquil, clear, and cool; tenth, the winds ceased to blow, the sky became cloudless, and the heavens were clear, bright, and radiant; eleventh, exquisite fragrances drifted in from the four directions, while a fine rain descended, moistening the earth and cleansing it of dust and sand; twelfth, the sick throughout the kingdom suddenly recovered their health; thirteenth, every palace and pavilion in the kingdom became radiant, and the light of lamps and torches was outshone; fourteenth, the sun, moon, and stars stood still and did not move; fifteenth, the Vishakha constellation appeared in the human realm to attend the Prince at his birth;

sixteenth, the heavenly kings of the Brahma realm held precious parasols over the royal palace; seventeenth, the masters of the seers in the eight directions brought precious things to present as offerings; eighteenth, celestial foods of a hundred flavors appeared of themselves before them; nineteenth, many precious vessels filled with amrita suddenly appeared; twentieth, precious celestial chariots arrived bearing many treasures; twenty-first, numerous white elephants adorned with lotus flowers upon their heads came and stood before the palace hall; twenty-second, a herd of blue-maned horses arrived of itself; twenty-third, five hundred white lions appeared from the Snow Mountains, all their ferocity extinguished, and meekly lay in rows before the city;

twenty-fourth, celestial maidens played music in the sky; twenty-fifth, celestial jeweled maidens, each holding a peacock-feather fly-whisk, appeared upon the walls of the palace; twenty-sixth, celestial jeweled maidens holding golden vessels filled with fragrant water stood throughout the sky; twenty-seventh, the devas praised the Prince’s virtues; twenty-eighth, the hells became quiescent, and no scenes of vicious torment appeared; twenty-ninth, all venomous creatures disappeared, and fierce birds became gentle; thirtieth, evil rites and cruel laws were simultaneously transformed into loving-kindness and understanding; thirty-first, all pregnant women in the kingdom gave birth to sons, and every illness they had was cured;

thirty-second, all tree spirits manifested in human form and came to attend upon and pay homage to him; thirty-third, the kings of other realms brought precious tribute and submitted to his rule; thirty-fourth, no deva or human being spoke anything inappropriate to the occasion.

When the palace maidens saw these auspicious signs, they were all filled with immense joy and said to one another:

-The Prince’s birth has been accompanied by such excellent signs. May he live long, free from sickness and suffering, so that we need never grieve. Having spoken, they took soft cotton cloths, lifted the Prince in their arms, and carried him to the Queen. The Four Heavenly Kings respectfully followed through the sky, while Lord Shakra held a parasol over him. Above them were twenty-eight great spirit kings stationed at the four corners of the garden to protect him.

At that time, an intelligent and quick-witted palace maid ran from Lumbini Garden back to the palace and came before King Shuddhodana to report:

-Great King, your majestic virtue has now increased still further, for the Queen has just given birth to a Prince whose countenance is upright and handsome, endowed with the thirty-two excellent marks and the eighty minor characteristics. At his birth, he walked seven steps upon lotus flowers, pointed his right hand toward the sky, and uttered words like a lion’s roar: “From the heavens to the human realm, I am the most honored and supreme. My births and deaths throughout countless kalpas have now come to an end. I have been born into the world to bring benefit to all devas and human beings.” Moreover, auspicious signs appeared in numbers beyond recounting.

When the king heard this news, he was so overjoyed that he could not contain himself. He immediately removed the jeweled necklace he was wearing and bestowed it upon the palace maiden. At once, the king ordered the four divisions of the army to be prepared, and together with the royal family and one hundred thousand members of the Sakya clan, proceeded directly to the Lumbini Garden.

Upon arriving, he saw that the garden was filled with devas, nagas, and the eight classes of beings. When he came to the queen and beheld the extraordinary beauty of the Prince's bodily marks, the king was filled with such exultant joy that his emotions surged like great waves upon rivers and seas. Yet his heart was also seized with fear that his own life might be short.

It was like Mount Sumeru, king of mountains, which ordinarily cannot be shaken but trembles when the great earth quakes. King Suddhodana was naturally calm and composed, but now, upon seeing the Prince, he was half joyful and half afraid. Queen Maya was gentle by nature, and after giving birth to the Prince and witnessing these wondrous auspicious signs, she became gentler still.

At that time, King Suddhodana joined his palms and paid homage to the celestial beings. He then took the Prince in his arms and placed him upon an elephant carriage adorned with the seven treasures. Accompanied by his ministers and the palace ladies of the inner court, and guarded by devas playing music in the sky, he entered the city.

Since the king and the Sakyas did not yet know the Three Jewels, they brought the Prince to the temple of the devas. As soon as the Prince entered the temple, the image of Brahma left its seat, descended, bowed at the Prince's feet, and said to the king:

“Great King, you should know that the Prince is now the Most Venerable One among devas and humans. All the celestial beings in the sky pay homage to him. Do you not see this? Why, then, have you brought the Prince here to bow to us?”

When the king, his ministers, and all the Sakyas within and without heard this, they were even more astonished and regarded it as something unprecedented. They immediately took the Prince away from the temple of the devas and returned to the palace.

On this occasion, five hundred sons were born into the Sakya clan on the same day as the Prince. At the same time, in the king's stables, the elephants gave birth to white elephants; the mares gave birth to white horses; and the cattle and goats gave birth to offspring whose coats were of five colors. In this manner, there were as many as five hundred kinds. The palace women of the royal household also gave birth to five hundred sons. Five hundred treasuries hidden beneath the earth spontaneously appeared, and each treasury was surrounded by seven other treasuries. Merchants from great kingdoms came to the capital and presented the king with precious objects obtained from the sea. The king asked the merchants:

“When you went down to the sea to obtain these jewels, surely you encountered only favorable conditions and no hardships? Did all of you return safely and with everything you needed?”

The merchants replied:

“Your Majesty, our journey was entirely peaceful and secure.”

The king was delighted to hear this report and immediately summoned the brahmins, making abundant offerings to them of elephants, horses, jewels, fields, gardens, and servants. After making these offerings, the king brought the Prince before them and asked them to give him a name.

The brahmins conferred among themselves and then said to the king:

“When the Prince was born, all the treasuries appeared, and everything that manifested was an auspicious sign. Therefore, the Prince should be named Sarvasiddhartha.”

As soon as the brahmins had spoken, the devas in the sky beat celestial drums, burned incense, scattered flowers, and cried out together:

“Excellent! Sarvasiddhartha!”

At that time, eight other kings, like King Suddhodana, also had princes born to them on that very day. Each of those kings rejoiced, thinking, “Now that my son has been born, wondrous signs have appeared,” unaware that these were auspicious signs arising because of Prince Sarvasiddhartha. They all summoned brahmins to name their princes. Thus, the prince in the city of Rajagriha was named Bimbisara; the prince in the kingdom of Sravasti was named Prasenajit; the prince in the kingdom of Sura-kuttra was named Kumbhakara; the prince in the kingdom of Vatsa was named Udayana; the prince in the kingdom of Rura was named Jotika; the prince in the kingdom of Taksasila was named Puskara; and the prince in the kingdom of Sala-kulava was named Kulava.

King Suddhodana then ordered his officials to search everywhere for men of keen intelligence, broad learning, and great wisdom, who were highly skilled in physiognomy and were foremost in knowledge in the world. Upon receiving the command, the officials went everywhere in search of them. The king also had a great hall built in the rear garden, with windows, balustrades, and stairways all beautifully adorned with the seven treasures. At that time, the officials invited five hundred learned brahmins who were skilled in physiognomy and able to interpret extraordinary auspicious signs. They hastened to inform the king that the seers had arrived. Delighted, the king immediately invited them into the hall and prepared offerings for them. Those seers said to the king:

“We have heard that Your Majesty has recently had a prince born who possesses all the excellent marks and auspicious signs. We therefore ask permission to behold the Prince.”

The king immediately ordered that the Prince be carried in. When the seers beheld the Prince's majestic and excellent marks, they regarded them as unprecedented. The king asked them what they discerned from the Prince's marks, and the seers replied:

“All sentient beings desire worthy children. The Prince now born to the Great King is a rare treasure in the world; therefore, do not be afraid. Great King, concerning the birth of your Prince, we have but one thing to say: the Prince is truly the eye of the entire world and the heavenly realms.”

The king asked how they knew this, and they replied:

“When we examine the Prince's marks, we see that his body is the color of pure gold and that his excellent marks are exceedingly radiant and clear. If he later leaves the household life, he will certainly attain the Wisdom of All Modes; if he remains a householder, he will become a wheel-turning sage king who rules the four continents beneath heaven. Just as the ocean is greatest among all bodies of water, Mount Sumeru is the loftiest and greatest among all mountain ranges, the sun is brightest among all the stars, and the moon is supreme among all things that shine with cool radiance, so is the Prince the most honored and exalted throughout the world and the heavenly realms.”

When the king heard these words, he was filled with joy and no longer harbored any anxiety. One brahmin said to the king:

“Upon Mount Gandhamadana there now dwells the seer Asita, who possesses the five kinds of supernormal knowledge. He can completely dispel all Your Majesty's doubts.”

After saying this, the brahmins took their leave and departed. King Suddhodana then thought, “The seer Asita dwells far away upon Mount Gandhamadana. The road is long, dangerous, and difficult to traverse.

How can I invite that seer to come here?” The seer Asita knew the king's thought. Moreover, he had previously seen the auspicious signs and clearly understood that the bodhisattva had taken birth in order to bring birth and death to an end. He therefore employed his supernormal powers, traveled through the sky, and went directly to the capital.

When the gatekeeper saw the seer arrive, he immediately entered and reported that the seer Asita had come through the sky and was standing outside the city gate. The king was delighted to hear this and personally went out to welcome the seer. Upon arriving, the king reverently bowed to him and asked:

“Venerable Sir, now that you have come, why did you not enter at once? Could it be that the gatekeeper would not allow you to enter?”

The seer replied:

“Because I came unexpectedly, it would not have been proper to enter without first announcing my arrival.”

The king then invited him into the palace, offered him a seat, and asked:

“Venerable Sir, have you remained in good health?”

The seer replied:

“Through the kindness of the Great King, I have remained well and at peace.”

The king said:

“Venerable Sir, your coming here today has brought honor and radiance to our clan. From this day forward, we shall encounter auspicious events every day. Have you come here because of the events that have recently occurred?”

The seer replied:

—While on Mount Gandhamadana, I saw a great radiance and extraordinary signs appear. I also knew that the great king wished to see me, so I came here. As I traveled through the air by supernatural power, I heard the devas in the sky declare that the Crown Prince would in the future attain Omniscient Wisdom and deliver devas and humans.

The Crown Prince was born from the Queen’s right side, walked upon precious lotus blossoms, raised his hand, and proclaimed in a lion’s voice: “I am the most honored and supreme among devas and humans. My birth and death through immeasurable kalpas have now come to an end. This birth shall bring benefit to all devas and humans.” Devas also gathered around him in reverence.

How joyful it was to hear of these wondrous events! Great King, may I now see the Crown Prince?

The king immediately led the seer to the Crown Prince. Upon arriving, the king asked the Queen to carry the Crown Prince forward and have him bow to the seer. The seer stopped her, saying:

—The Crown Prince is the most honored being in the three realms. How could he be made to bow to me?

Having said this, he joined his palms, prostrated himself, and bowed to the Crown Prince. The king and the Queen said:

—We ask the seer to examine the Crown Prince’s marks and tell us what they portend.

The seer Asita carefully examined the Crown Prince’s marks. Suddenly unable to restrain himself, he became sorrowful and shed tears. Seeing this, the king and Queen started violently, their hearts bewildered and terrified like a small boat battered by great waves. In alarm, they asked:

—When the Crown Prince was born, many auspicious signs appeared. Is there some misfortune of which we are unaware that causes the seer to grieve and weep like this?

With tears in his eyes, the seer replied:

—Great King, the Crown Prince possesses all the excellent marks. There is nothing inauspicious.

The king asked again:

—What will the Crown Prince’s lifespan be? Will he be able to ascend the throne as a wheel-turning monarch and rule the four continents beneath heaven? I am already advanced in years and wish to entrust the governance of the kingdom to the Crown Prince and then enter the mountains to cultivate the path. This is truly my aspiration. Venerable sir, please examine him carefully.

The seer Asita then said to the king:

—Great King, the Crown Prince possesses the thirty-two excellent marks, namely:

1. The soles of his feet are level.

2. On the soles of his feet are a full thousand-spoked wheel patterns.

3. His fingers and toes are longer than those of ordinary people.

4. His hands and feet are exceedingly soft and delicate.

5. His heels are broad and full.

6. Between his fingers and toes are web-like membranes, something ordinary people cannot possess.

7. The tops of his feet are full and rise as high as his heels.

8. His calves are like those of the king of deer.

9. When his arms hang down, his hands extend below his knees.

10. His male organ is concealed like that of a kingly horse or kingly elephant.

11. His body is tall and well-proportioned like a nyagrodha tree.

12. From each pore grows a soft blue hair, all curling to the right.

13. The hair upon his body is blue, soft, and all inclines to the right.

14. His body has a wondrous golden hue, more beautiful than Jambunada gold.

15. The radiance surrounding his body shines to a distance of one zhang.

16. His skin is thin and smooth; dust cannot cling to it, and mosquitoes and gnats cannot bite it.

17. His two palms, two soles, two shoulders, and the crown of his head—all seven places—are full and well-rounded.

18. Beneath both armpits he is full like mani jewels.

19. His body is like that of a lion.

20. His body is upright and well-proportioned.

21. His shoulders are rounded.

22. His mouth contains forty teeth.

23. His teeth are white, even, and closely set, with deep and firmly rooted bases.

24. His four incisors are large and white.

25. His cheeks are full like those of a lion.

26. The saliva secreted on both sides of his mouth is fragrant.

27. His tongue is soft, thin, broad, and long; when extended, it covers his entire face up to the hairline.

28. His voice is exceedingly wondrous, like the song of the kalavinka bird.

29. His eyes are deep blue.

30. His eyelashes are like those of the king of bulls.

31. Between his eyebrows is a tuft of white hair like tula cotton, capable of emitting rays of light.

32. On the crown of his head is a raised protuberance shaped like a topknot.

The Crown Prince possesses all thirty-two excellent marks. If he remains a householder, at the age of twenty-nine he will ascend the throne as a holy wheel-turning monarch. If he renounces the household life, he will attain Omniscient Wisdom and extensively deliver devas and humans. Yet the Crown Prince will certainly cultivate the path, attain enlightenment, and become an unsurpassed perfectly awakened Buddha. Not long thereafter, he will turn the pure Dharma wheel, benefit devas and humans, and deliver sentient beings to liberation. I am now one hundred and twenty years old. Before long I shall die and be reborn in the Heaven of Non-Perception. I shall not meet the Buddha or hear the Dharma, and therefore I grieve and weep.

The king again asked the seer:

—Venerable sir, you spoke of two paths: on one he will become a wheel-turning monarch, and on the other he will attain perfect awakening. Why, then, are you certain that the Crown Prince will attain perfect awakening?

The seer replied:

—According to my art of physiognomy, if a person possesses all thirty-two marks but they are not situated in their proper places or are indistinct, he will become a wheel-turning monarch. If they are situated in their proper places and are distinct, he will certainly attain Omniscient Wisdom. I now see that the Crown Prince possesses all thirty-two marks, each situated in its proper place and exceedingly distinct. I am therefore certain that the Crown Prince will attain Omniscient Wisdom.

After saying this, the seer took his leave and departed. When King Suddhodana heard these words, he became deeply worried and sorrowful, fearing that the Crown Prince would renounce the household life. He therefore selected five hundred intelligent and wise palace women to care for and serve the Crown Prince.

Among them, some nursed him, some carried and kept him warm, while others bathed him and washed his garments. The king also constructed three separate seasonal palaces for the Crown Prince, suited respectively to the cold, hot, and temperate seasons. These palaces were adorned and embellished with the seven precious substances, and his garments were likewise changed according to the season.

The king further feared that the Crown Prince might later leave the palace to renounce the household life, so he ordered the city gates to be constructed in such a way that whenever they were opened or closed, they would make a tremendous sound audible from forty miles away. The king also selected five hundred palace women of upright and beautiful appearance, neither thin nor stout, neither tall nor short, neither pale nor dark, and skilled in many arts.

All were adorned with numerous precious ornaments. One hundred served during each watch, taking turns caring for the Crown Prince. In front of those palaces, the king had every kind of tree planted, bearing sweet fruit, with luxuriant branches and leaves and brightly blooming flowers.

There were also cool, clear bathing ponds whose banks were covered with thick fragrant grasses. Within the ponds grew lotus blossoms of every color and countless other rare flowers and wondrous plants. Thousands of species of exotic birds were also kept in the gardens to delight the Crown Prince’s eyes and ears.

Seven days after giving birth to the Crown Prince, Queen Maya passed away. Through the merit of having carried the Crown Prince in her womb, she was reborn in the Trayastrimsa Heaven. The Crown Prince’s maternal aunt, Lady Mahaprajapati, raised him no differently from a loving mother.

The king, his father, also had a crown of the seven precious substances and jeweled necklaces made for the Crown Prince. As the Crown Prince grew older, the king had various conveyances made for him, including elephant carriages, horse carriages, goat carts, and ox carts. Every kind of toy was provided, with nothing lacking.

At that time, all the people throughout the kingdom lived happily. Crops were abundant, the seasons were harmonious, there were no thieves or robbers, and the land enjoyed unparalleled security and peace—all owing to the Crown Prince’s merit. The king also ordered Channa, one among five hundred sons born to the female attendants, to come and serve the Crown Prince.

When the Prince reached the age of seven, the king reflected that the Prince was now grown and therefore made arrangements for his education. The king had wise brahmins who were well versed in all kinds of precious texts sought throughout the kingdom and invited them to come and instruct the Prince. At that time, a brahmin named Bhadrāṇi, together with five hundred other brahmin companions, accepted the king’s invitation and came. The king asked the brahmins:

“Venerable ones, you all wish to become the Prince’s teachers. How, then, will you instruct him?”

They replied:

“Whatever we know, we shall transmit in its entirety to the Prince.”

The king then had a great school built and adorned with all kinds of precious things. Tables, seats, and every implement needed for study were provided in full and made beautiful. He then selected an auspicious day and brought the Prince there to be taught by the brahmins.

The brahmin teachers then presented forty-nine kinds of texts from which to teach the Prince to read. Upon seeing them, the Prince asked his teachers:

“What texts are these? How many kinds of texts are there in Jambudvīpa?”

The brahmin teachers all remained silent, unable to answer. The Prince then asked how many meanings the single letter A possessed. Again, the teachers could not answer. Deeply ashamed, they rose, paid homage to the Prince, and praised him:

“When the Prince was newly born, he took seven steps and declared that among gods and humans, he was the most honored. Those words were indeed true. We beg the Prince to tell us how many kinds of texts there are in Jambudvīpa.”

The Prince said:

“In Jambudvīpa there are texts in the Brahmā script, texts in the Kharoṣṭhī script, texts in the Lotus script, and so forth—sixty-four kinds in all. The letter A is a sound of the Brahmā language. Its meaning is that which cannot be destroyed, and it also signifies the unsurpassed true principle. Meanings such as these are exceedingly numerous, immeasurable and boundless.”

At that time, the brahmin teachers felt profoundly ashamed and went to report to the king:

“Your Majesty, the Prince is the foremost teacher among gods and humans. How could we possibly instruct him?”

When the king heard them speak thus, he rejoiced all the more, regarding it as something unprecedented, and made offerings to the brahmin teachers according to their wishes. In every field of learning—including texts, treatises, astronomy, geography, mathematics, and practical arts such as archery and horsemanship—the Prince attained complete mastery by himself.