長阿含經 1: The Great Legend

The Long Discourses (selected sūtras) 1

Language: English

The Great Legend

1.p1

Thus I have heard: One time, the Buddha was at the Flowering Grove Hut in Jeta’s Grove of Śrāvastī. He was accompanied by a large assembly of 1,250 monks.

It was then that the monks gathered in the Flowering Grove Hall after soliciting alms. They engaged in a discussion with each other: “Venerable monks, only the unsurpassed sage is so extraordinary! His miraculous powers are far-reaching, and his authority is tremendous. He has come to know the countless buddhas of the past who have entered nirvāṇa, broken the bonds, and eliminated idle speculation.”

1.p3

“He also knows how many eons ago those buddhas lived as well as their names, surnames, the clans to which they were born, the meals they had, the length of their lives, and what suffering and happiness they experienced.”

1.p4

“He also knows that those buddhas possessed such precepts, such principles, such wisdom, such liberation, and such abodes.”

1.p5

“What do you think, gentlemen? Does the Tathāgata know this by discerning well the nature of things, or does he know these things because the gods come and tell him about them?”

1.p6

The Bhagavān was in a quiet place at the time and clearly overheard the monks having that discussion with his heavenly ear. He rose from his seat, went to the Flowering Grove Hall, prepared a seat, and sat down.

1.p7

He knew the answer, but the Bhagavān still asked them, “Monks, what have you been discussing after gathering here?” The monks then related to him what it had been.

1.p8

The Bhagavān told the monks, “Good, good! With correct faith, you’ve left home to cultivate the path, and you practice as you should. All of you have two types of conduct: The first is noble discussion of the teaching, and the second is noble silence. This discussion of yours is as it should be: ‘The Tathāgata’s miraculous powers [are far-reaching,] and his authority are tremendous. He fully knows the events of countless eons in the past. He knows it because he understands well the nature of things and because the gods come and tell him.’”

1.p9

The Buddha then spoke in verse:

1.p10

“Monks gathered in the Dharma hall
And held a noble discussion;
In a quiet place, the Tathāgata
Heard it all with his heavenly ear.

1.p11

The Buddha sun’s light shines everywhere
As he discerns the Dharma realm’s meaning.
He also knows the past events of
The Completely Awakened and their nirvāṇa.

1.p12

Their names, surnames, and families,
The births they received, I know, too.
The places where they had lived,
I recall them with clear vision.

1.p13

Those gods of great authority,
Quite dignified in appearance,
Also come and tell me about
The Completely Awakened and their nirvāṇa.

1.p14

Recounting their births, names, and surnames,
Their kalaviṅka voices fully knew them.
To the Unsurpassed Sage of Gods and Humans,
They describe the buddhas of the past.”

1.p15

He again asked the monks, “Would you like to hear about the circumstances of past buddhas that the Tathāgata knows with the knowledge of past lives? I’ll tell you about them.”

1.p16

The monks said, “Bhagavān, now would be a good time for it.” “We’d be glad to hear it.” “Excellent, Bhagavān!” “If there’s time for a discourse, we’ll approve of it.”

1.p17

The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I’ll discern and explain it for you.” The monks then accepted the teaching and listened.

1.p18

The Buddha told the monks, “Ninety-one eons ago, there was a buddha named Vipaśyin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was a buddha named Śikhin who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, thirty-one eons ago, there was another buddha named Viśvabhū who was the Tathāgata, the Arhat, that arose in the world. Furthermore, monks, during this present eon of fortune, there was a buddha named Krakucchanda, another who was named Kanakamuni, and another who was named Kāśyapa. Now, I’ve also achieved the supreme and complete awakening during this present eon of fortune.”

1.p19

The Buddha then spoke in verse:

1.p20

“Ninety-one eons in the past,
There was the Buddha Vipaśyin.
Next, thirty-one eons ago,
There was the Buddha named Śikhin.
During that same eon,
Tathāgata Viśvabhū arose.

1.p21

During the present eon of fortune,
There’ve been countless millions of years.
There were four great sages
Who arose because of their pity for beings:
Krakucchanda, Kanakamuni,
Kāśyapa, and Śākyamuni.

1.p22

“You should know that during the time of Buddha Vipaśyin, people lived for 80,000 years. During the time of Buddha Śikhin, people lived for 70,000 years. During the time of Buddha Viśvabhū, people lived for 60,000 years. During the time of Buddha Krakucchanda, people lived for 40,000 years. During the time of Buddha Kanakamuni, people lived for 30,000 years. During the time of Buddha Kāśyapa, people lived for 20,000 years. In the present time that I’ve arisen in the world, few people live more than a hundred years, and many live for less.”

1.p23

The Buddha then spoke in verse:

1.p24

“During the time of Vipaśyin,
People lived for 84,000 years.
During the time of Buddha Śikhin,
People lived for 70,000 years.

1.p25

During the time of Viśvabhū,
People lived for 60,000 years.
During the time of Krakucchanda,
People lived for 40,000 years.

1.p26

During the time of Kanakamuni,
People lived for 30,000 years.
During the time of Buddha Kāśyapa,
People lived for 20,000 years.

1.p27

During my present time,
People live for not more than a hundred.

1.p28

“Buddha Vipaśyin arose from a warrior clan, and his surname was Kauṇḍinya. Buddha Śikhin and Buddha Viśvabhū had the same type of clan and surname. Buddha Krakucchanda arose from a priestly clan, and his surname was Kāśyapa. Buddha Kanakamuni and Buddha Kāśyapa had the same type of clan and surname. Now, I’m a Tathāgata, an Arhat, who arose from a warrior clan, and my surname is Gautama.”

1.p29

The Buddha then spoke in verse:

1.p30

“The Tathāgatas Vipaśyin,
Śikhin, and Viśvabhū:
These Completely Awakened Ones
Arose from the Kauṇḍinya clan.
The next three Tathāgatas after that
Arose from the Kāśyapa clan.

1.p31

Now, I am the unsurpassed sage,
The trainer of sentient beings,
And supreme among gods and humans
Who’s from the courageous Gautama clan.

1.p32

The first three Completely Awakened Ones
Arose from warrior clans,
And the next three Tathāgatas
Arose from priestly clans.
Now, I’m the unsurpassed sage
Who courageously arose from warriors.

1.p33

“Buddha Vipaśyin sat under a patala tree and achieved the supreme and complete awakening. Buddha Śikhin sat under a mango tree and achieved the supreme and complete awakening. Buddha Viśvabhū sat under a sal tree and achieved the supreme and complete awakening. Buddha Krakucchanda sat under a sirisa tree and achieved the supreme and complete awakening. Buddha Kanakamuni sat under an cluster fig tree and achieved the supreme and complete awakening. Buddha Kāśyapa sat under a banyan tree and achieved the supreme and complete awakening. Now, I am a Tathāgata, an Arhat, who sat under a sacred fig tree and achieved the supreme and complete awakening.”

1.p34

The Buddha then spoke in verse:

1.p35

“The Tathāgata Vipaśyin
Went to a patala tree,
Made it his abode,
And achieved supreme and complete awakening.

1.p36

Śikhin’s was a mango tree where he
Awakened and destroyed the source of existence.

1.p37

The Tathāgata Viśvabhū
Sat under a sal tree.
Knowing and seeing liberation,
His miraculous abilities had no hindrance.

1.p38

The Tathāgata Krakucchanda
Sat under a sirisa tree,
Purified the knowledge of everything,
And became undefiled and unattached.

1.p39

Kanakamuni
Sat under an cluster fig tree.
He made it his dwelling place
And destroyed all craving and anguish.

1.p40

Tathāgata Kāśyapa sat
Under a banyan tree.
He made it his dwelling place
And eradicated the source of all existences.

1.p41

Now, I’m Śākyamuni
Who sat at a sacred fig tree;
The Tathāgata, the Ten-Powered Sage
Who broke the bonds.
I crushed the army of Māra
And explained great insight to the multitudes.

1.p42

These seven buddhas with the power of effort
Radiated light and dispelled darkness.
They each sat under trees
Where they achieved the complete awakening.

1.p43

“Tathāgata Vipaśyin taught Dharma to three congregations. The first congregation had 168,000 disciples. The second congregation had 100,000 disciples. The third congregation had 80,000 disciples. Tathāgata Śikhin taught Dharma to three congregations. The first congregation had 100,000 disciples. The second congregation had 80,000 disciples. The third congregation had 70,000 disciples. Tathāgata Viśvabhū taught Dharma to two congregations. The first congregation had 70,000 disciples, and the next congregation had 60,000 disciples. Tathāgata Krakucchanda taught Dharma to one congregation of 40,000 disciples. Tathāgata Kanakamuni taught Dharma to one congregation of 30,000 disciples. Tathāgata Kāśyapa taught Dharma to one congregation of 20,000 disciples. Now, I teach Dharma to one congregation of 1,250 disciples.”

1.p44

The Buddha then spoke in verse:

1.p45

“Vipaśyin was named for vision;
His wisdom was immeasurable.
He saw everything without fear
And had three congregations of disciples.

1.p46

Śikhin’s light was undisturbed,
And he destroyed the bonds.
His measureless and great authority
Was impossible to fathom.
That Buddha also had three congregations
Of disciples who gathered from all around.

1.p47

Viśvabhū broke the bonds
And gathered great sages together.
His name was heard in all directions,
And his wonderful teaching was famous.
To his two congregations of disciples,
He widely explained the profound meaning.

1.p48

Krakucchanda had one congregation;
He took pity on them and healed their pains.
That teacher educated the sentient beings
In that single congregation of disciples.

1.p49

Tathāgata Kanakamuni
Was likewise supreme.
His body was the color of purple gold,
And his appearance was perfect.
To his one congregation of disciples,
He widely proclaimed the subtle teaching.

1.p50

Kāśyapa’s unified mind perceived
Each one of his hairs without distraction.
With a single discourse that wasn’t troubling,
He had a single congregation of disciples.

1.p51

Śākyamuni’s thinking was tranquil,
That highest ascetic of the Śākya tribe.
Being the Supreme Sage, the God among Gods,
I have a single congregation of disciples.

1.p52

To that congregation, I show the doctrine
And proclaim the pure teaching.
My mind always feels joyous
With contaminants gone and later lives ended.

1.p53

Vipaśyin and Śikhin had three,
Buddha Viśvabhū had two,
And four buddhas each had one
Congregation of sages whom they taught.

1.p54

“The Buddha Vipaśyin had two disciples who were foremost: First was Khaṇḍa, and second was Tiṣya. The Buddha Śikhin had two disciples who were foremost: First was Abhibhū, and second was Sambhava. The Buddha Viśvabhū had two disciples who were foremost: First was Bhujiṣya, and second was Uttama. The Buddha Krakucchanda had two disciples who were foremost: First was Saṃjñin, and second was Vidhura. The Buddha Kanakamuni had two disciple who were foremost: First was Śrāvaṇa and second was Uttara. The Buddha Kāśyapa had two disciples who were foremost: First was Tiṣya, and second was Bharadvāja. Now, I have two disciples who are foremost: First is Śāriputra, and second is Maudgalyāyana.”

1.p55

The Buddha then spoke in verse:

1.p56

“Khaṇḍa and Tiṣya
Were disciples of Vipaśyin.
Abhibhū and Sambhava
Were disciples of Śikhin.

1.p57

Bhujiṣya and Uttama
Were foremost disciples
Who both defeated Māra.
They were Viśvabhū’s disciples.

1.p58

Saṃjñin and Vidhura
Were disciples of Krakucchanda.
Śrāvaṇa and Uttara
Were disciples of Kanakamuni.

1.p59

Tiṣya and Bharadvāja
Were disciples of Kāśyapa.
Śāriputra and Maudgalyāyana
Are my foremost disciples.

1.p60

“Buddha Vipaśyin had an attendant disciple named *Aśoka. The Buddha Śikhin has an attendant disciple named *Kṣāntikara. The Buddha Viśvabhū had an attendant disciple named *Upaśānta. The Buddha Krakucchanda had an attendant disciple named *Subuddhi. The Buddha Kanakamuni had an attendant disciple named *Kṣema. The Buddha Kāśyapa had an attendant disciple named *Sumitra. I have an attendant disciple named Ānanda.”

1.p61

The Buddha then spoke in verse:

1.p62

“*Aśoka and *Kṣāntikara,
*Upaśānta and *Subuddhi,
*Kṣema and *Sumitra,
And Ānanda is the seventh.

1.p63

These attendants to those buddhas
Had perfected the gist of their doctrines.
Day and night, they were never remiss;
They benefited themselves and others.

1.p64

These seven worthy disciples
Attended to those seven buddhas, right and left.
Joyous and supportive,
They returned to nirvāṇa in peace.

1.p65

“The Buddha Vipaśyin had a son named *Susaṃvṛttaskandha. The Buddha Śikhin had a son named *Atula. The Buddha Viśvabhū had a son named *Suprabuddha. The Buddha Krakucchanda had a son named *Uttara. The Buddha Kanakamuni had a son named *Sārthavāha. The Buddha Kāśyapa had a son named *Vijitasena. Now, I have a son named Rāhula.”

1.p66

The Buddha then spoke in verse:

1.p67

“*Susaṃvṛttaskandha and *Atula,
*Suprabuddha and *Uttara,
*Sārthavāha and *Vijitasena,
And Rāhula is the seventh.

1.p68

These noble sons
Continued the lineage of buddhas.
Loving Dharma and liking generosity,
They were confident in the noble Dharma.

1.p69

“The Buddha Vipaśyin’s father was named Bandhuma, and he was from a lineage of warrior kings. His mother was named Bandhuvatī, and the king ruled from a city named Bandhuvatī.”

1.p70

The Buddha then spoke in verse:

1.p71

“Universal Vision’s father was Bandhuma,
And his mother was Bandhuvatī.
His capitol was Bandhuvatī,
Where that Buddha taught Dharma.

1.p72

“The Buddha Śikhin’s father was named *Aruṇa, and he was from a lineage of warrior kings. His mother’s name was *Prabhāvātī. The king ruled from a city named *Aruṇavātī.”

1.p73

The Buddha then spoke in verse:

1.p74

“Śikhin’s father was *Aruṇa,
His mother’s name was *Prabhāvātī.
In the city of *Aruṇavātī,
His authority defeated foreign rivals.

1.p75

“The Buddha Viśvabhū’s father was named *Supradīpa, and he was from a lineage of warrior kings. His mother’s name was *Yaśovatī. The King ruled from a city called *Anopamā.”

1.p76

The Buddha then spoke in verse:

1.p77

“Buddha Viśvabhū’s father
Was *Supradīpa of a warrior lineage.
His mother was called *Yaśovatī,
And his capital was *Anopamā.

1.p78

“The Buddha Krakucchanda’s father was named *Yajñadatta, and he was from a priestly clan. His mother was named *Suśākhā. The King was named *Kṣema and that king’s capitol was named *Kṣemāvatī after him.”

1.p79

The Buddha then spoke in verse:

1.p80

“[His father was] the priest *Yajñadatta,
And his mother was named *Suśākhā.
The king was named *Kṣema,
And his city of residence was *Kṣemāvatī.

1.p81

“The Buddha Kanakamuni’s father was named *Mahādatta, and he was from the priestly clan. His mother’s name was *Sūttara, and at the time the king was named *Śubha. His capitol was named *Śubhavatī after the king.”

1.p82

The Buddha then spoke in verse:

1.p83

“[His father was] the priest *Mahādatta,
And his mother was named *Sūttara.
The king’s name was *Śubha,
And his city of residence was *Śubhavatī.

1.p84

“The Buddha Kāśyapa’s father was named *Brahmadatta, and he was from a priestly clan. His mother was named *Dhanavatī, and at the time the king was named Kṛpī. The king ruled from a city called Bārāṇasī.”

1.p85

The Buddha then spoke in verse:

1.p86

“[His father was] the priest *Brahmadatta,
And his mother was named *Dhanavatī.
The king’s name was Kṛpī,
And his city of residence was Bārāṇasī.

1.p87

“My father is named Śuddhodana, and he is from a lineage of warrior kings. My mother’s name is *Mahāmāyā, and the king rules from the city called Kapilavastu.”

1.p88

The Buddha then spoke in verse:

1.p89

“My father is the warrior Śuddhodana,
And my mother’s name is *Mahāmāyā.
The land is wide and its people prosperous,
That place where I was born.

1.p90

“These were the conditions, names, clan types, and birthplaces of those buddhas. What wise person who hears these circumstances wouldn’t rejoice and feel delighted by it?”

1.p91

The Bhagavān then told the monks, “Now, I’d like to give a talk on the events of past buddhas using the knowledge of past lives. Would you like to hear it?”

1.p92

The monks replied, “Now is the right time. We’d be glad to hear it!”

1.p93

The Buddha told the monks, “Listen closely! Listen closely, and consider it well. I will give you a discerning explanation.

1.p94

“Monks, you should know the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin entered her right side while properly mindful and undisturbed.

1.p95

“At that moment, there was an earthquake, and a great radiance illuminated the whole world. The sun and moon couldn’t compare to its brilliance. Sentient beings that were in complete darkness saw each other and recognized where they were. When this light illuminated Māra’s palace and the gods, Śakra, Brahmā, ascetics, priests, and other sentient beings, they were all outshined by its brilliance. The radiance of those gods naturally disappeared.”

1.p96

The Buddha then spoke in verse:

1.p97

“Dense clouds collect in the sky,
And lightning illuminates the earth.
When he descended into the womb,
Vipaśyin’s radiance was likewise.

1.p98

The sun and moon couldn’t compare;
No light wasn’t outshined by it.
He dwelled in the womb, pure and undefiled:
This is the way it is with buddhas.

1.p99

“Monks, you should know the way it always is with buddhas. While he was in his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. Four gods armed with spears stood guard over his mother so that no human nor non-human could do her harm. This is the way it always is [with buddhas].”

1.p100

The Buddha then spoke in verse:

1.p101

“Those four gods from four directions,
They were famous and dignified.
The Lord of Gods Śakra sent them
To guard the Bodhisattva well.

1.p102

Always with spears in hand,
They never left their posts.
Humans and non-humans did them no harm:
This is the way it always is with buddhas.

1.p103

She was protected by these gods
Like a goddess guarded in heaven.
Her retinue felt joyous:
This is the way it always is with buddhas.”

1.p104

He also told the monks, “This is the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother’s body was at ease, she didn’t have any kind of illness, and her wisdom improved.

1.p105

“His mother looked into her womb and saw the Bodhisattva’s body with fully formed faculties. He was the color of purple gold and had no blemishes. She was like a man with eyesight looking at a pure beryl that’s transparent and lacks any obstructions to his vision. Monks, this is the way it always is with buddhas.”

1.p106

The Bhagavān then spoke in verse:

1.p107

“Like a pure beryl gemstone
That’s bright as the sun and moon,
That gentle sage dwelled in his mother’s womb,
And his mother had no illness.

1.p108

Her wisdom was improved,
And she saw he was like a gold statue.
His mother’s pregnancy was comfortable:
This is the way it always is with buddhas.”

1.p109

The Buddha told the monks, “[This is the way it always is with buddhas.] When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother’s heart was pure, without any notions of desire. Nor was she burned by the fire of lust. This is the way it always is with buddhas.”

1.p110

The Bhagavān then spoke in verse:

1.p111

“The Bodhisattva in his mother’s womb
Had died after achieving heavenly merit.
His mother’s heart was pure;
She didn’t have any notions of desire.

1.p112

She abandoned lustful desires,
Neither defiled nor being intimate.
She wasn’t burned by the fire of desire:
The mothers of buddhas are always pure.”

1.p113

The Buddha told the monks, “This is the way it always is with buddhas. When his spirit descended from the Tuṣita Heaven to his mother’s womb, Bodhisattva Vipaśyin was focused and undisturbed. His mother upheld the five precepts, purified the religious practice, and was devoted and loving. Having accomplished these virtues, she was happy and confident. When her body broke up and her life ended, she was born in the Trāyastriṃśa Heaven. This is the way it always is [with buddhas].”

1.p114

The Bhagavān then spoke in verse:

1.p115

“The woman who’s pregnant with the sage
Makes effort and perfects the precepts.
She’s sure to get a goddess’ body later:
This is the reason she’s called ‘buddha’s mother.’”

1.p116

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side. There was an earthquake, and a radiance illuminated [the whole world], just as it did when he first entered her womb. There was no place of darkness that wasn’t illuminated. This is the way it always is [with buddhas].”

1.p117

The Bhagavān then spoke in verse:

1.p118

“When the prince was born, the earth shook,
And a great light shined everywhere
In this world and in other worlds,
Above, below, and in all directions.

1.p119

He emitted a light that granted pure sight
Of his fully-formed heavenly body.
With joyous and pure voices,
The Bodhisattva’s name was announced.”

1.p120

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. The Bodhisattva’s mother held onto a tree limb, neither sitting nor lying down. Four gods stood in front his mother and presented fragrant water. They said, ‘Oh, heavenly mother! Now you’ve given birth to a holy son. Don’t feel anguish over it!’ This is the way it always is [with buddhas].”

1.p121

The Bhagavān then spoke in verse:

1.p122

“A Buddha’s mother doesn’t sit or lie down,
Standing in precepts and the religious life.
Giving birth to the sage, she’s not indolent,
But gods and humans offer her their help.”

1.p123

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. His body was clean and not sullied by filth. It was like a man with eyesight putting a pure, bright jewel on white silk. Neither of them dirties the other because they are both pure. The Bodhisattva emerged from the womb in the same way. This is the way it always is [with buddhas].”

1.p124

The Bhagavān then spoke in verse:

1.p125

“He was like a pure and bright jewel
That isn’t defiled when placed on silk.
When he emerged from his mother’s womb,
The Bodhisattva was clean and undefiled.”

1.p126

The Buddha told the monks, “This is the way it always is with buddhas. When he was born, Bodhisattva Vipaśyin emerged from his mother’s right side, and he was focused and undisturbed. Upon emerging from her right side, he fell to the ground and walked seven paces without anyone helping him. He looked all around in the four directions, raised his hand, and said, ‘Only I am exalted by both Heaven and Earth, for I will save sentient beings from birth, old age, illness, and death.’ This is the way it always is [with buddhas].”

1.p127

The Bhagavān then spoke in verse:

1.p128

“He took his steps like a lion
And looked around in all four directions.
He fell to the ground and walked seven paces
Like a lion among humans.

1.p129

He also walked like a great elephant
And looked around in all four directions.
He fell to the ground and walked seven paces
Like an elephant among humans.

1.p130

When the most exalted of bipeds was born,
He walked seven paces, steady on his feet.
He looked in the four directions and said:
‘I will end the suffering of birth and death.’

1.p131

Right when he was first born,
He was equal to the unequaled.
He himself saw the root of birth and death,
And that body was his very last.”

1.p132

1.p133

The Bhagavān then spoke in verse:

1.p134

“When the most exalted of bipeds was born,
Two streams of water sprang forth.
They were provided to the Bodhisattva
To cleanse and purify Universal Vision.

1.p135

Two streams sprang forth,
And their water was extremely pure.
One stream was warm, and the other was cool,
With which the Omniscient One was bathed.

1.p136

“When the prince was first born, his father King Bandhuma summoned a group of fortune tellers and seers to examine the prince and determine his fortune or misfortune.

1.p137

“The fortune tellers accepted his command and examined the prince. Lifting his robe, they saw he had the full set of signs. They predicted, ‘Someone possessing these signs will have [one of] two destinies, without a doubt. If he remains at home, he’ll become a noble wheel-turning king. He’ll be the king of the four continents, and his four armies will be complete. He’ll rule with the correct Dharma without any tyranny, and he’ll be a blessing to the world. The seven treasures will come naturally to him, and he’ll have a thousand courageous sons. He’ll defeat foreign adversaries without using weapons, and there’ll be a great peace in the world. If he leaves home to train on the path, then he’ll achieve complete awakening and be given the ten epithets.’

1.p138

“The fortune tellers then said to the king, ‘This son born to the King has the thirty-two signs. He’ll arrive at [one of] two places, without a doubt. If he stays at home, he’ll become a noble wheel-turning king. If he leaves home, he’ll achieve complete awakening and be given the ten epithets.’”

1.p139

The Buddha then spoke in verse:

1.p140

“The prince was born with a hundred merits
Described by the fortune tellers
Like reading from a book they carried:
‘He’ll have [one of] two destinies, without doubt.

1.p141

If he’s happy with the home life,
He’ll become a wheel-turning king.
Seven treasures that are hard to get
Will naturally come and make him a king.

1.p142

The gold wheel is replete with a thousand spokes
That hold a golden rim all around them.
It turns and flies wherever he travels;
Therefore, it’s called the heavenly wheel.

1.p143

Well-trained and standing with seven tusks,
Tall, broad, and white as snow.
It’s able to fly through the sky;
This is called the second elephant treasure.

1.p144

A horse that travels all over the world;
It leaves in morning and returns to eat at sunset.
With a red mane and a peacock’s throat;
This is called the third treasure.

1.p145

A pure beryl gemstone
Has a glow that illuminates a yojana.
It lights up the night like it’s daytime;
This is called the fourth treasure.

1.p146

Her form, sound, fragrance, flavor, and touch
Isn’t equaled by anyone else.
She is the best of women,
Who is called the fifth treasure.

1.p147

He presents beryl treasures to the king,
Jewels and myriad valuables, too.
He’s delighted to offer this tribute,
Who is called the sixth treasure.

1.p148

As the wheel-turning king wishes,
His army quickly comes and goes.
Strong and swift, they do what the king wills;
[Their general is] called the seventh treasure.

1.p149

These are called the seven treasures:
The wheel, elephant, and horse pure white,
Householder, jewel, and woman treasures,
And the general treasure makes seven.

1.p150

He’ll look on them without tire
And enjoy himself with the five desires.
Like an elephant that breaks its bonds,
He’ll leave home to achieve perfect awakening.

1.p151

Thus will the King’s son be
Exalted among two-legged people.
Dwelling in the world, he’ll turn the Dharma wheel
And achieve the path without negligence.’

1.p152

“His father the king repeated himself three times, asking the physiognomists, ‘Look again at the prince’s thirty-two signs. What are they called?’

1.p153

“The fortune-tellers lifted the prince’s robe and described his thirty-two signs: ‘First, his feet are flat. The soles of his feet are level and full, and they step on the ground securely. Second, the soles of his feet are marked with wheels. Complete with a thousand spokes, they shine with many lights. Third, his hands and feet are webbed like the king of geese. Fourth, his hands and feet are soft like heavenly cloth. Fifth, his fingers and toes are unmatched in slenderness and length. Sixth, his heels are so full one never tires of looking at them. Seventh, his calves are straight up and down like a deer’s legs. Eighth, his bones are a chain, and his joints hook together like chain links. Ninth, his organ is hidden like that of a horse. Tenth, his hands hang down beyond his knees. Eleventh, each of his pores has a hair growing from it, the hairs curl to the right, and they’re the color of a dark blue beryl. Twelfth, his hair curls to the right, is blue in color, and turns upward. Thirteenth, his body is the color of gold. Fourteenth, his skin is fine and soft, and dirt doesn’t cling to it. Fifteenth, his shoulders are even, full, rounded, and attractive. Sixteenth, he has the svastika symbol on his chest. Seventeenth, his body is twice as long as a human. Eighteenth, his seven points are equally full. Nineteenth, his body’s length and breadth is like that of a banyan tree. Twentieth, he has rounded cheeks like a lion. Twenty-first, his breast is dignified like that of a lion. Twenty-second, he has forty teeth in his mouth. Twenty-third, he is dignified and symmetrical. Twenty-fourth, the gaps between his teeth are hidden. Twenty-fifth, his teeth are pure white and bright. Twenty-sixth, his throat is clean. Whatever food he eats, its flavor is always agreeable. Twenty-seventh, his tongue is so long and broad, it can lick his left or right ear. Twenty-eighth, his Brahmā voice is clear. Twenty-ninth, his eyes are deep blue. Thirtieth, he has eyes like a bull king that blink up and down together. Thirty-first, he has a white tuft of soft and shiny hair between his brows. It’s a fathom long when pulled, and it curls to the right when released, like a jeweled conch shell. Thirty-second, he has a fleshy knot on his crown. These are the thirty-two signs.’”

1.p154

The Buddha then spoke in verse:

1.p155

“He stands well on soft feet
That don’t leave footprints on the ground;
They’re adorned with thousand-spoked signs,
All of which are lustrous.

1.p156

He’s like a banyan tree
In circumference, straightness, and evenness.
The Tathāgata is unprecedented,
Whose organ is hidden like that of a horse.

1.p157

His body is adorned with golden treasures
As his many signs reflect each other.
Though he travels conventionally,
Neither dust nor earth dirty him.

1.p158

His heavenly form is so soft and gentle,
And a heavenly parasol naturally shades him.
His Brahma voice and purple-gold body
Are like a lotus when it first emerges from water.

1.p159

The king asked the fortune-tellers,
And they respectfully answered him.
They praised the Bodhisattva’s signs,
As his whole body was glowing.
His hands, feet, limbs, and joints,
His center and extremities were all apparent.

1.p160

The flavor of his food is entirely complete;
His body is straight and not crooked;
The wheels on the soles of his feet are clear;
His voice is like that of a kalaviṅka bird.

1.p161

The shape of his thighs is full,
Being formed by his past actions.
His arms are full and well-rounded,
And his eyebrows are quite dignified.

1.p162

He’s an exalted lion among humans;
His majestic power is supreme.
His rounded cheeks are dignified,
And he lies on his side like a lion.

1.p163

His well-arranged teeth are forty,
And the gaps between them are hidden.
His Brahma voice is unprecedented,
And [people] come from far and near.

1.p164

Standing straight, not leaning over,
Both his hands touch his knees.
His hands are even and soft,
And people honor his beautiful signs.

1.p165

Each of his pores has a hair growing from it,
And his hands and feet have the sign of webbing.
He has a fleshy topknot and deep blue eyes,
Which both blink up and down.

1.p166

Both his shoulders are full and well-rounded,
Completing his thirty-two signs.
His heels are neither high nor low,
And his calves are straight and slender like deer legs.

1.p167

A god among gods has come to us
Like an elephant that broke its leg bonds.
He’ll free sentient beings from suffering
That dwell in birth, old age, illness, and death.

1.p168

Out of kindness and compassion,
He’ll teach the four truths.
With plain Dharma expressions and meaning,
He’ll prompt many offerings and utmost honors.”

1.p169

The Buddha told the monks, “When he was born, Bodhisattva Vipaśyin was sheltered from cold, heat, wind, rain, and dust by gods in the sky, who held white parasols and jeweled fans for him.”

1.p170

The Buddha then spoke in verse:

1.p171

“Unprecedented among humans,
He was born the most exalted of bipeds.
The gods respected and supported him,
Offering jeweled parasols and fans.

1.p172

“His father, the King, provided him with four wetnurses: The first fed him milk, the second bathed him, and third rubbed him with incense, and the fourth entertained him. They joyously nurtured him without any neglect.”

1.p173

The Buddha then spoke in verse:

1.p174

“The wetnurses were kind and loving,
Entrusted to nurture the boy from birth.
One fed him milk, one bathed him,
Two applied incense and entertained him.
The fragrance was the world’s most superb
With which the exalted of humans was rubbed.

1.p175

“When he was a youth, the whole country’s men and women watched him without tire.”

1.p176

The Buddha then spoke in verse:

1.p177

“He was respected and liked by people
Like a freshly-made gold statue.
Men and women clearly observed him,
And they watched him tirelessly.

1.p178

“While he was a youth, the whole country’s men and women would pass him around and hold him up as though they were looking at a jeweled flower.”

1.p179

The Buddha then spoke in verse:

1.p180

“When the exalted of bipeds was born,
He was respected and loved by people.
They took turns holding him up
As though looking at a jeweled flower.

1.p181

“When he was born, the Bodhisattva’s eyes were unblinking like those of a Trāyastriṃśa god. He was named Vipaśyin because he didn’t blink.”

1.p182

The Buddha then spoke in verse:

1.p183

“The god among gods didn’t blink
Just like a Trāyastriṃśa god.
Seeing a form, he rightly observed it;
Therefore, he was called Vipaśyin.

1.p184

“When he was born, the Bodhisattva’s voice was clear, gentle, and harmonious like the voice of a kalaviṅka bird.”

1.p185

The Buddha then spoke in verse:

1.p186

“He was like the bird of the Himalayas
That drinks flower nectar and sings.
The most exalted of bipeds
Had a voice that was just as clear.

1.p187

“When he was born, the Bodhisattva’s vision could see clearly as far away as a yojana.”

1.p188

The Buddha then spoke in verse:

1.p189

“As a result of practicing pure deeds,
He got the marvelous glow of a god.
The Bodhisattva’s eyes could see
At a range of a one yojana.

1.p190

“When he was born, the Bodhisattva grew up to adulthood and was educated in the way [of governing] in the royal hall. His favor reached the common people, and his reputation for virtue was heard far away.”

1.p191

The Buddha then spoke in verse:

1.p192

“In the royal hall, that young man
Educated the world with the way.
He made a variety of decisions,
So he was called Vipaśyin.

1.p193

His pure knowledge was vast
And deep like the ocean.
He delighted the mass of beings
And improved their wisdom.

1.p194

“At that point, the Bodhisattva wanted to go out sight-seeing, so he ordered his driver to prepare a chariot and horses to go tour a forest park. Once the chariot and horses were ready, the driver returned and said, ‘Now is a good time.’ The prince then rode in the precious chariot to the scenic park. While they were on the road, they saw an elderly man. His hair was white, his teeth had fallen out, and his wrinkled body was bent. He walked wearily with a cane and was short of breath.

Linked texts (1)

長阿含經 — Classical Chinese