འཕགས་པ་རྒྱ་ཆར་རལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 5
The Play in Full 5
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5.2
there will also be monks who perform many negative deeds and leave aside their obligations as monks.”
Ānanda then asked, “Blessed One, please tell me how life will turn out for those wicked beings? What will happen as they move from one life to the next?”
The Blessed One replied, “They will share the fate of those who deny the Buddha’s awakening and those who insult and defame the buddhas, the blessed ones, of the past, present, and future.”
Venerable Ānanda’s hairs stood on end as he exclaimed, “I pay homage to the Buddha!” He then said to the Blessed One, “Blessed One, when I hear about the conduct of those wicked beings, it almost makes me faint!”
“Ānanda,” said the Blessed One, “the behavior of such people will not be proper, but base. Ānanda, through their improper conduct, these beings will fall into the great hell of incessant pain. Why is this? Ānanda, there are some monks, nuns, laymen, and laywomen who do not feel inspired when they hear sūtras like this one. Instead they do not trust these sūtras and they reject them. As soon as they die, they will all fall into the great Hell of Ultimate Torment. Ānanda, one should never attempt to measure the thus-gone ones. Why not? Because, Ānanda, the thus-gone ones are immeasurable, profound, vast, and difficult to judge.
“Ānanda, when some beings hear sūtras like this one, they become joyful, elated, and full of faith. Those beings obtain something wonderful. Their lives become meaningful and their humanity serves a purpose. Their conduct is excellent and they take hold of what is truly essential. They are freed from the three lower realms.
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They become heirs of the thus-gone ones and obtain all that they need. Their trust is meaningful and they will receive their fair share of the provisions of the kingdom. They will trust deeply in noble beings and cut through Māra’s snares. They will cross over the wastelands of saṃsāra and remove the thorns of misery. They will reach a place of supreme joy and genuinely take refuge. As appropriate objects for others’ generosity, they are worthy recipients of offerings. These beings appear in the world only rarely, and when here they are to be held as proper objects of generosity. Why is that? It is because they have faith in the teachings of the thus-gone ones, which go against all worldly conventions.
“Ānanda, those beings do not possess any inferior forms of roots of virtue. Ānanda, those beings are not just companions who befriend me for a few lifetimes only. And why is that? Because, Ānanda, some beings are pleased and delighted to hear me, but not to see me. Some, Ānanda, are pleased and delighted to see me, but not to hear me. Still others, Ānanda, are pleased and delighted both to see me and to hear me. Ānanda, whatever the case, when beings are pleased and delighted to see me or hear me, you can be certain that they are friends who have accompanied me for multiple lifetimes. The Thus-Gone One sees them, and the Thus-Gone One will liberate them. They have the same qualities as the Thus-Gone One. They have gone for refuge in the Thus-Gone One. The Thus-Gone One has accepted them.
“Ānanda, even during earlier times when I was practicing the conduct of a bodhisattva,
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others came to see me, desperate and bound by fear, begging me to protect them from their fears, which I did. So now that I have awakened to perfect and complete buddhahood, I will certainly do the same. Ānanda, strive in faith; the Thus-Gone One urges you thus! Ānanda, the task before you has already been completed by the Thus-Gone One. The Thus-Gone One has pulled out the thorn of pride.
“Ānanda, if a person is willing to travel for hundreds of miles just to receive news of a friend and is delighted to hear that news, then how about if they actually meet their friend? Whoever relies on me and generates the roots of virtue will be recognized by the future thus-gone ones, the worthy ones, the completely perfect buddhas, who will think, ‘Those beings are the old friends of the thus-gone ones. They are also our friends.’
“Why is that? Ānanda, it is because friends please and delight each other. Whoever is dear to one’s friend is also dear and delightful to oneself. Therefore, Ānanda, have trust and understand it to be so. Develop trust and think, ‘I also entrust myself to the thus-gone ones, the worthy ones, the completely perfect buddhas of the future. They are also my friends.’ Think like this, and your wishes will be fulfilled.
“Ānanda, think of this example: Consider a man who is strong and well-regarded but has only one son. Now, if that father has many friends, then even if he should pass away, the friends of the father will still accept the son and not reject him. Ānanda, in the same way, whoever has faith in me, I will accept as my friend. They will take refuge in me. The Thus-Gone One has many friends.
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And because those friends of the Thus-Gone One speak genuinely and tell no lies, I entrust those friends of the Thus-Gone One to those who speak the truth—the future thus-gone ones, the worthy ones, the completely perfect buddhas. Therefore, Ānanda, strive to have faith! That is what I ask of you!”
Thus, monks, when the Bodhisattva was born, many trillions of goddesses resting in the center of the sky showered divine flowers, incense, garlands, scented oils, cloths, and jewels upon Māyādevī.
On this topic, it is said:
At that time sixty thousand goddesses with melodious voices,
Glowing with virtuous, stainless, pure golden light, resplendent like the sun and moon,
Arrived at Lumbinī and spoke to Māyādevī:
“Do not be displeased but filled with joy! We are your servants.
“Please tell us what to do, what you wish to be done;
We are your capable servants, with loving intentions.
We beg you to be joyful and abandon all sorrow;
Today, queen, you shall give birth with ease
To the sublime physician who will overcome sickness and death!
“The trees’ buds open, and the sāl trees blossom;
Thousands of gods stand before you, bowing their arms.
The earth and the sea tremble in six different ways;
Thus your son will be known here and in heaven as the Transcendent One.
“A pure light beautifies everything, glowing golden;
Hundreds of fine instruments resound from the empty sky without being played.
A hundred thousand pure, clean gods free from desire joyfully pay homage;
Today the One Who Will Benefit the Entire World shall be born.
Śakra, Brahmā, the guardians of the world, and other gods
Stand by, joyfully and happily, with folded hands.”
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The Lion-like Being, with disciplined conduct, emerged from Māyādevī’s right side;
Like a golden mountain, glowing with purity, the Guide was born.
Śakra and Brahmā held out their hands, receiving the Sage;
A hundred thousand realms trembled and were suffused with light.
The beings of the three lower realms were joyful, their sufferings freed;
A hundred thousand gods scattered flowers and waved banners.
From the solid earth sprung beautiful lotuses, the nature of vajra.
They appeared auspiciously where the Guide placed his wheel-marked feet.
He took seven steps and spoke with a melodious voice like Brahmā’s,
“I will be a perfect being, a sublime physician who cures old age and death!”
Brahmā and Śakra, the supreme gods, hovered in the center of space;
They bathed the body of the Guide with pure, clean, and fragrant water.
Two nāga kings, dwelling in space, spouted forth two streams of cool and warm water;
As well, one hundred thousand gods bathed the Guide’s body with fragrant water.
The guardians of the world, with deep respect, held him in their fine hands;
The trichiliocosm, with all its animate and inanimate contents, shook.
As dazzling light streamed forth, even the lower realms were pacified;
When the Guide of the World was born, all suffering and afflictions ceased.
Upon the Victorious Guide of Men,
The gods showered a cooling rain of flowers.
Then the strong and diligent being
Took seven steps.
Wherever he placed his feet on the ground,
A beautiful lotus,
Adorned with many jewels,
Sprouted forth from the earth.
Thus, having taken seven steps,
With the melodious voice of Brahmā, he proclaimed,
“The sublime physician, dispeller of old age and death,
Has now arrived!”
Fearlessly he looked in all directions
And then spoke meaningfully,
“I am the leader of the world;
Supreme in this world, I am its guide.
“This is my last birth.”
Saying this, the Guide of Men smiled.
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Śakra and the world protectors felt strong faith
And bathed the benefactor of the world with the finest scented water.
The nāga kings, too, followed suit,
Bathing his body with streams of scented water.
Ten billion other gods suspended in the sky
Also cooled his self-arisen body with streams of delightful scented water.
They held aloft vast white parasols and beautiful yak-tail fans;
Hovering in space, the gods bathed the body of the leader of men.
One man swiftly related the joyful news to Śuddhodana:
“O King, great fortune! Your son has been born, adorned with signs!
He will certainly be a universal monarch, the jewel of your family lineage;
Uniting the victory banners of Jambudvīpa under one umbrella, he will have no enemies.”
Then a second man came and presented himself before Śuddhodana.
“O King, great fortune! Now, just as the prince has been born into the Śākya clan,
There were 25,000 sons born to the Śākya house.
All are invincible, strong, and powerful.”
Yet another man came and said, “O King, listen to my joyful news!
Eight hundred children, headed by Chanda, have been born to the servants.
Kaṇṭhaka’s mare birthed ten thousand foals,
Perfect horses, glowing golden, with plaited manes and tails.
Twenty thousand kings from the borderlands
Came before the king, saying, “O King, may you be victorious!
We have come. Now tell us, king, what shall we do?
Your Majesty, you are the master and we are the subjects. King, may victory be yours!
“Twenty thousand fine elephants adorned with golden lattices
Have quickly marched to Kapilavastu, trumpeting out their cries.
Headed by Gopā, six thousand black-spotted calves have been born;
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As the supreme god is born, so are these other beings. How excellent for the kingdom!
“Go, king, look upon all that is yours! Lord of shining merit!
As thousands of joyous gods and humans see the qualities of the newborn,
They set out for perfect awakening beyond suffering
And call out, ‘May all be successful!’ ”
Monks, at the time of the Bodhisattva’s birth, a great show of generosity was instigated. Moreover, five hundred children of noble family were born. Ten thousand girls, headed by Yaśovatī, were also born, as well as eight hundred female servants and five hundred male servants, headed by Chanda. Likewise ten thousand mares and ten thousand colts, headed by Kaṇṭhaka, were born. Finally five hundred female elephants and five hundred male elephants were born following the Bodhisattva’s birth. These births were all recorded in registers by King Śuddhodana and given to his young son for entertainment.
Through the power of the Bodhisattva and for his enjoyment, a bodhi tree grew at the center of the four billion regions, while a sandalwood-tree forest grew at the inner region. Also for the Bodhisattva’s enjoyment, five hundred parks sprang forth in the area surrounding the city. The entrances to five thousand treasures became visible as they broke forth from the earth. Thus all of King Śuddhodana’s intentions were perfectly fulfilled.
Then the king wondered, “Now, what shall I name my young son? Well, immediately when my son was born, all of my aims were fulfilled, so I will name him Sarvārthasiddha, Fulfiller of All Aims.” Then King Śuddhodana arranged a great naming ceremony and announced, “This child’s name is Sarvārthasiddha.”
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Monks, although the Bodhisattva had now been born, his mother’s right side was not torn or damaged but had returned to its usual state. Moreover, Trita’s wells manifested with flowing waters, and three ponds of scented oil sprang forth. Then five thousand celestial maidens came before the Bodhisattva’s mother, bringing fragrant oils perfumed with the scent of celestial perfumes. They wanted to know how the birth had gone and whether she was feeling weary. Likewise five thousand celestial maidens bearing unguents came before the Bodhisattva’s mother and asked how the birth was and whether she was weary. Then five thousand celestial maidens bearing vases filled with water scented with celestial perfumes came before the Bodhisattva’s mother and asked how the birth was and whether she was weary. Next five thousand celestial maidens bearing divine children’s clothing came before the Bodhisattva’s mother and asked how the birth was and whether she was weary. Then five thousand celestial maidens bearing divine children’s ornaments came before the Bodhisattva’s mother and asked how the birth was and whether she was weary. Finally five thousand celestial maidens singing and playing divine instruments came before the Bodhisattva’s mother and asked how the birth was and whether she was weary.
All of the extremist sages from Jambudvīpa who possessed the five extraordinary abilities came flying through the sky and arrived before King Śuddhodana. They called out, “May the king thrive!”
Monks, for seven days following the Bodhisattva’s birth, he was honored with celestial and human music, respected, revered,
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and given various offerings in the Lumbinī Grove. Food, drink, and enjoyments were proffered. The entire Śākya clan gathered, and everyone called out with delight, practiced generosity, engaged in merit, and satisfied the needs of 32,000 priests each day. They gave anything that was desired to whoever desired it. Śakra and Brahmā also manifested themselves in the form of young priests within that gathering of priests and, sitting at the head of the line, they sang these verses of auspiciousness:
“As the lower realms are pacified,
As all beings feel joy,
He Who Will Establish Beings in Happiness,
The Bringer of Joy, has been born!
“As the unclouded lights
Of the gods, the sun, and the moon
Are outshone and disappear,
A light of merit has certainly appeared!
“The blind can see again;
The deaf can hear again;
The insane have had their sanity restored.
He will become an object of worship for the world!
“Since, unharmed by negative emotions,
The minds of beings are filled with love,
It is certain, without a doubt,
That he will become worthy of the offerings of ten million Brahmās.
“As sāl trees blossom
And the earth is even,
Certainly he will become omniscient,
The recipient of offerings of all the world.
“Since the world is calm
And great lotuses have sprouted forth,
Certainly this splendorous one
Will be the protector of the world!
“Since gentle fragrant breezes
Perfumed with divine incense
Pacify the illnesses of beings,
He will become the king of physicians.
“As the hundred gods living in the form realm,
Who are free of desire,
Join their palms and bow down,
He will become worthy of veneration!
“Humans can see the gods,
And gods can see humans,
Yet they are without animosity toward one another;
Thus he will become the great leader!
“Since all fires have died out,
And all flowing rivers are still,
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And the earth sways gently,
He will be one who sees the truth!”
Monks, seven days after the Bodhisattva was born, the time came for Māyādevī to pass away. Upon her death, she was born among the gods in the Heaven of the Thirty-Three.
Monks, you may think that it was because of the Bodhisattva that Māyādevī died. But you should not look upon things that way, since she had reached the maximum extent of her lifespan. Monks, seven days after the bodhisattvas of the past were born, their mothers also died. And why is that? Because once a bodhisattva is born and has grown up, it would destroy his mother’s heart if he were to renounce his home.
Monks, seven days earlier Māyādevī had gone in great pomp from the city of Kapilavastu to the pleasure grove. However, with a splendor one trillion times greater than that, the Bodhisattva now entered the city of Kapilavastu. When he entered, five thousand vases filled with scented water were carried ahead of him. Likewise five thousand maidens carrying fans made of peacock feathers walked ahead. Five thousand maidens waving palm fronds preceded them, and farther ahead came five thousand maidens holding golden vases of scented water, who sprinkled this water upon the path. They were preceded by five thousand maidens holding various fresh garlands of wildflowers, as well as five thousand maidens carrying various boxes. Then came five thousand maidens holding fine jewels and sweeping the path. Farther ahead walked five thousand maidens carrying beautiful cushions, and five thousand priests carrying bells and ringing out sounds of auspiciousness. In front of them there were five thousand beautifully decorated elephants. Then came twenty thousand horses covered with golden ornaments and full of jewels.
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Following the Bodhisattva were eighty thousand chariots beautifully outfitted with lattices of golden bells, and with parasols, victory banners, and flags hoisted. Then came forty thousand imposing foot soldiers and heroes wearing strong armor. Uncountable billions of gods of the desire and form realms, hovering in the sky, made various types of offerings to the Bodhisattva and followed after him. The Bodhisattva himself rode in a chariot, which the gods of the desire realm had decorated with a great array of ornaments. Twenty thousand celestial maidens with ornate jewelry held up jewel garlands and guided the chariot. Between every two of the celestial maidens was a human maiden, and between every two human maidens was a celestial maiden. However, because of the power of the Bodhisattva, the celestial girls did not find the smell of the human girls displeasing. Nor were the human maidens overwhelmed by the sight of the beautiful celestial maidens.
Monks, in the city of Kapilavastu, five hundred Śākyas had constructed five hundred homes for the Bodhisattva. When the Bodhisattva entered the city, they stood in front of these houses with their hands folded. Bowing reverentially, they invited the Bodhisattva:
“Sarvārthasiddha, please come here! God of Gods, please come here! Pure Being, please come here! Sublime Captain, please come here! Bringer of Pleasure, Joy, and Rapture, please come here! You Who Are Renowned as Being beyond Reproach, please come here! All-Seeing One, please come here! Peerless One beyond Equal, with your splendor, qualities, and
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body adorned with the major and minor signs, please come here!”
King Śuddhodana wanted to make everyone happy, so he took the Bodhisattva into all the houses. In this way it took four months before the Bodhisattva entered his actual residence, the palace known as Display of Gems.
Then the eldest of the elders of the Śākya clan gathered to discuss who among their women should be responsible for the upbringing, care, and nurturing of the Bodhisattva. They agreed that it should be a skilled and kind person who could care for him in a loving and altruistic atmosphere. Five hundred Śākya women came to volunteer, saying, “I will care for the prince! Please let me take care of the prince.”
The eldest male and female Śākyas then argued, “All of these women are impetuous young girls, who are vain and proud because of their beauty and youth. Such women are incapable of caring for the prince and his needs. However, the prince’s maternal aunt Mahāprajāpatī Gautamī would be able to raise the prince so that he is happy and well. She will also be able to please King Śuddhodana.”
Since everyone agreed with this suggestion, they encouraged Mahāprajāpatī Gautamī to take on this task. And indeed Mahāprajāpatī Gautamī raised the prince well. At that time thirty-two additional nurses were appointed to serve the Bodhisattva. Of these, eight would carry him, eight were nursemaids, eight were playmates, and eight were appointed to bathe him.
King Śuddhodana then gathered all of the Śākyas for a council and asked, “Will this prince be a universal monarch or will he instead depart from here as a renunciant?”
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At that time the great sage Asita, who had the five extraordinary powers, was residing on the slopes of Himavat, the king of mountains, together with his sister’s son Naradatta. When the Bodhisattva was born, he saw many amazing miraculous displays and he perceived many gods who joyfully hovered in the sky, waving banners and calling out, “Buddha!” Witnessing this, he thought to himself, “Excellent! I must see this!” With his divine eye, he looked all over Jambudvīpa and saw that a prince had been born to King Śuddhodana in the city of Kapilavastu. It was a prince who shone with the light of merit, who was worshiped by everyone, and whose body was beautifully adorned with the thirty-two marks of a great being. He said to the young priest Naradatta,
“Young priest, listen! A jewel has come into this world! In the city of Kapilavastu, in the household of King Śuddhodana, a prince has been born. He shines with the light of merit, is worshiped by everyone, and is beautifully adorned with the thirty-two marks of a great being. If he remains in his palace, he will become a universal monarch who commands the four armies. He will be a victorious and pious Dharma king with the necessary strength to govern. He will also have seven precious possessions, which are the precious wheel, the precious elephant, the precious horse, the precious wife, the precious jewel, the precious steward, and the precious minister. He will beget one thousand sons, who will all be heroic, brave, handsome, and triumphant. By his innate strength, he will subdue and conquer the entire world and its oceans without using force or weapons, and in a way that accords with the doctrine.
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In this way the entire world will be his kingdom. If, however, he leaves his home and goes forth as a renunciant, he will become a thus-gone one, a worthy one, a completely perfect buddha. He will become a teacher and a guide who is independent of others and renowned throughout the world. So come, let us go and see him.”
Just like the king of swans, the great sage Asita, accompanied by his nephew Naradatta, soared through the sky to the city of Kapilavastu. When he arrived, he concealed his magical powers and entered the city on foot. He went to the palace of King Śuddhodana and walked right up to the palace gates where, monks, he saw many hundreds of thousands of animals gathered.
The sage Asita went to the gatekeeper and told him, “Sir! Go and tell King Śuddhodana that a sage has come to see him.”
The gatekeeper went before King Śuddhodana with folded hands and said, “Your Majesty! There is an old, elderly, and decrepit sage at the gate, who says that he wishes to see the king.”
King Śuddhodana had a seat prepared for the sage Asita and said to the gatekeeper, “Let the sage enter.”
The gatekeeper returned from the king’s quarters and told the sage Asita to enter the palace. The sage Asita went before King Śuddhodana and told him, “Great King, may you be victorious! May you be victorious! May you live long! May you rule in accord with the Dharma!”
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King Śuddhodana first honored the sage by giving him water to bathe his feet and rinse his mouth. He then very respectfully seated him on a cushion. Once he saw that the sage was sitting comfortably, he respectfully addressed him, “Sage, I do not recall having seen you before. Why have you come here?”
The sage Asita replied to King Śuddhodana, “Great King, I have come to see the son who was born to you.”
The king said, “Great Sage, the child is sleeping now. Please wait for a short while until he wakes.”
The sage replied, “Great King, a great being like this does not sleep long. Great beings like him usually remain awake.”
Monks, out of affection for the sage Asita, the Bodhisattva now showed signs of having awakened. King Śuddhodana carefully lifted Prince Sarvārthasiddha with both hands and carried him before the sage Asita. When the sage Asita looked at the Bodhisattva, he saw that his body was wonderfully adorned with the thirty-two marks and eighty signs of a great being. His body was superior even to that of Śakra, Brahmā, and the guardians of the world. It was even more splendorous than hundreds of thousands of suns, and all of its parts were perfectly beautiful.
The sage exclaimed, “Oh! An amazing being has been born in this world! An exceptional and amazing being has been born in this world!” He stood up from his seat, joined his palms, prostrated to the Bodhisattva’s feet, and circumambulated him.
He then took the Bodhisattva on his lap and remained pensive. He saw that the Bodhisattva’s body bore the thirty-two marks of a great being, and he knew that these marks could only indicate one of two possibilities.
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He saw that if the Bodhisattva was to stay in the palace, he would become a universal monarch who commands the four armies. He would be a victorious and pious Dharma king with the necessary strength to govern. He would also have the seven precious possessions of the wheel, the elephant, the horse, the wife, the jewel, the steward, and the minister. He would beget one thousand sons, who would all be heroic, brave, handsome, and triumphant. By his innate strength, he would subdue and conquer the entire world and its oceans without using force or weapons, and in a way that accords with the doctrine. In this way the entire world would be his kingdom. On the other hand, if he were to leave his home and go forth as a renunciant, he would become a thus-gone one, renowned as the completely perfect Buddha, a peerless leader. As the sage saw this, tears streamed down his face and he sat there sobbing.
Seeing the sage crying, shedding tears and sobbing, the king became afraid and distressed, and he very quickly inquired of the great sage, “Sage! You shed tears, you cry, and you sigh deeply. What is wrong? Is some misfortune to befall the prince?”
The great sage Asita replied to the king, “Great King, I am not crying for sake of the prince, and no misfortune will befall him. I cry for myself because, Great King, I am elderly, old, and decrepit. Prince Sarvārthasiddha, however, will awaken to perfect and complete buddhahood and turn the wheel of the unexcelled Dharma in a way that cannot be done by any ascetic, priest, god, demon, or anybody else who follows worldly teachings. He will teach in a way that is beneficial and brings happiness to the world, including the gods. He will share a teaching of pure conduct, which is good in the beginning, good in the middle, and good in the end. It will be a teaching with excellent meaning and excellent words. It will be unique, perfect, pure, purifying, and consummate.
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“When those who are bound within the caste system hear his teaching, those who are not free from birth will be liberated. Likewise those who are afflicted by old age, sickness, death, grief, lamentation, suffering, unhappiness, and irritation will be liberated from old age, sickness, death, grief, lamentation, suffering, unhappiness, and irritation. The rain of the sublime teaching will refresh those who are tormented by the flames of desire, anger, and stupidity.
“He will lead onto the straight path to nirvāṇa those beings who are veiled by a variety of mistaken views and who have entered mistaken paths. He will free from bondage those who are trapped in the cage and prison of saṃsāra and who are bound by the fetters of disturbing emotions. In those beings who are blinded by darkness, clouded vision, and the cataract of ignorance, he will engender the eye of insight. For those beings who are wounded by the thorn of disturbing emotions, he will pull out that thorn. Great King, an uḍumbara flower sometimes, though rarely, blooms in the world. Great King, in the same way, rarely, once in many millions of years, a blessed buddha is born in the world. And this great prince will certainly awaken to unexcelled, perfect, and complete buddhahood.
“Once he awakens to unexcelled, perfect, and complete buddhahood, he will liberate many billions of beings, bringing them across the ocean of saṃsāra and establishing them in immortality. Yet I shall not live to see this jewel of the Buddha. This is why, Great King, I cry and sigh so sadly.
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I will not be able to venerate him, even if I remain healthy.
“Great King, if you look in our scriptures, you will see that the prince Sarvārthasiddha will not stay at home. The reason is, Great King, that the prince Sarvārthasiddha bears the thirty-two marks of a great being. And what are these marks?
“(1) Great King, Prince Sarvārthasiddha has a crown extension. That, Great King, is the first mark of a great being found on Prince Sarvārthasiddha. (2) Great King, Prince Sarvārthasiddha’s hair is deep blue like the neck of a peacock or kohl powder, and curls to the right. (3) His forehead is even. (4) Great King, at the place between Sarvārthasiddha’s eyebrows, there is a ringlet of hair the color of snow or silver. (5) Great King, Prince Sarvārthasiddha’s eyelashes are like those of a bull. (6) His eyes are of a deep blue color. (7) He has forty teeth. (8) He has even teeth. (9) His teeth are without gaps between them. (10) His teeth are perfectly white. (11) Great King, Prince Sarvārthasiddha has the voice of Brahmā. (12) His experience of taste is unexcelled. (13) His tongue is very long and slender. (14) His jaw is like that of a lion. (15) His shoulders are well-rounded. (16) Seven of his body parts are well-rounded. (17) His chest is broad. (18) His skin is smooth and golden. (19) When standing up straight, his hands reach his knees. (20) His torso is like that of a lion. (21) Great King, Prince Sarvārthasiddha’s arm span and height are identical, like the banyan tree. (22) Each of his hairs grows individually, and their tips curl to the right and upward. (23) His private parts are well sheathed. (24) His thighs are well-rounded. (25) His calves are like those of the black antelope, the king of deer. (26) His fingers are long. (27) His heels are broad. (28)
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His arches are high. (29) His palms and the soles of his feet are soft. (30) His fingers and toes are webbed. (31) Great King, on the palms of his long-fingered hands and on the soles of his long-toed feet, there are beautiful thousand-spoked wheels with both center and rim. (32) Great King, Prince Sarvārthasiddha has even and well-placed feet.
“Great King, Prince Sarvārthasiddha possesses these thirty-two marks of a great being. Great king, marks of this type are not found on the body of a universal monarch; these are the marks found on the body of a bodhisattva.
“Great King, the body of Prince Sarvārthasiddha is adorned with eighty minor marks. Because he has these signs, Prince Sarvārthasiddha will not stay at home, but will certainly develop renunciation and depart from his home. Great King, what are these eighty minor marks? Well, Great King, (1) Prince Sarvārthasiddha’s fingernails are rounded, (2) copper colored, and (3) glossy. (4) His fingers and toes are rounded, (5) long, and (6) well proportioned. (7) His veins are not visible. (8) His anklebones are not visible. (9) His joints are not visible. (10) His feet are even, rather than uneven. (11) His heels are broad. Great King, (12) Prince Sarvārthasiddha has markings on his hands that are even, (13) clear, (14) deep, (15) straight, and (16) well arranged. (17) His lips are red like the bimba fruit. (18) His voice is not loud. (19) His tongue is supple, soft, and copper colored. (20) His voice is melodious like the trumpeting of an elephant, or the roll of thunder.
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“Moreover, (21) his arms are long. (22) He is excellently clean. (23) His body is soft. (24) His body is not subject to fear or hesitancy. (25) His body is well proportioned, (26) heroic, (27) beautiful, and (28) well composed. (29) His kneecaps are broad, large, and well-developed. Great King, (30) Prince Sarvārthasiddha’s body is rounded, (31) very smooth, (32) straight, and (33) well structured. (34) His navel is deep, (35) not crooked, and (36) tapering. (37) Like a sage, he is very pure in his conduct. (38) He is exceedingly attractive, (39) of pure appearance, and (40) shines with a light that dispels all darkness.
“Great King, (41) Prince Sarvārthasiddha moves with the serene gait of an elephant, (42) the stride of a lion, (43) the step of a great bull, (44) the swoop of a swan. (45) His steps always make beautiful circles to the right. (46) His sides are rounded, (47) well proportioned, and (48) straight. (49) His waist is slight like the curve of a bow. (50) His body is free of any blemishes or dark spots. Great King, (51) Prince Sarvārthasiddha has rounded canines. (52) His canines are sharp and well spaced. (53) His nose is elegantly high. (54) His eyes are clear, (55) stainless, (56) warm, (57) elongated, (58) large, and (59) resemble blue lotuses.
“Great King, Prince Sarvārthasiddha has (60) even eyebrows that are (61) thick, (62) dark, (63) continuous, and (64) tapered. (65) His cheeks are plump, (66) even,
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(67) unblemished, and (68) free from the flush of aggression. (69) His sense organs are clearly apparent. Great King, (70) Prince Sarvārthasiddha has a perfect tuft of hair between his brows. (71) His face and forehead are proportional. (72) His head is large. (73) His hair is black, (74) even, (75) fragrant, (76) soft, (77) well kempt, (78) well arranged, and (79) curly. Great King, (80) Prince Sarvārthasiddha has hair that curls into the forms of the endless knot, the mark of auspiciousness, the mark of eternal happiness, and the mark of prosperity. Great King, Prince Sarvārthasiddha has all of these eighty marks.
“Great King, these eighty marks that Prince Sarvārthasiddha bears mean that Prince Sarvārthasiddha will not remain in his home, but will certainly leave the palace in order to live the life of a renunciant.”
When King Śuddhodana heard the sage Asita’s prophecy about the prince, he rejoiced and felt satisfied, elated, joyful, and blissful. He rose from his seat, prostrated at the feet of the Bodhisattva, and spoke this verse:
“All the gods prostrate to you.
The sages give you offerings,
And the entire world worships you,
So I will also offer you my homage.”
And so, monks, King Śuddhodana satisfied the sage Asita and his nephew Naradatta appropriately with a banquet, offered them fine garments, and circumambulated them. Then the great sage Asita returned to his own abode by magically flying through the air. Once there, the great sage Asita told the young priest, “Naradatta, when you hear that a buddha has appeared in this world,
5.23
you must go immediately to see him and take ordination with that teacher. This will have a long-lasting purpose and bring you benefit and happiness.”
On this topic, it is said:
Seeing the hosts of gods, suspended in space calling out, “Buddha!”
The divine sage Asita, who lived on the mountain slopes, was filled with joy.
“What is this word Buddha, which brings such joy to all beings?
It fills my body with pleasure, my mind with joy, and brings supreme peace.
“Is he a god, a demigod, a garuḍa, a kinnara, this Buddha?
That word, which I never heard before, brings joy and trust.”
He looked with divine vision over the ten directions, mountains, earth, and oceans,
And looking again saw many amazing sights on the earth, mountains, and oceans.
“This beautiful light glows brilliantly, bringing physical bliss.
As coral shoots spring forth on the mountaintops,
The trees burst into blossom and are laden with fruits—
It is clear that a sublime jewel will soon appear in the three realms.
“The earth appears even and stainless like the palm of a hand,
The gods joyfully wave banners in midair,
Marvelous gems float in the abode of the ocean’s nāga king—
Certainly a victorious jewel, a source of the doctrine, will appear in Jambudvīpa!
“The lower realms are pacified, suffering removed, and beings find joy,
Hosts of devas move about the sky with delight
As the pleasing and melodious songs of the gods resound—
These are certainly signs that here in the three realms, a jewel will appear.”
Here in Jambudvīpa, the sage Asita looked with the divine eye
To the city of Kapilavastu, King Śuddhodana’s sublime city.
There he saw a person born who was as strong as Nārāyaṇa, with signs and splendorous merit;
He rejoiced, his mind became joyful, and he gained strength.
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Amazed, he went quickly with his disciple
And arrived at the gate of Kapilavastu, the king’s supreme city,
Where he saw many trillions of living beings thronging.
He asked the gatekeeper to quickly say that a sage was at the gate.
The gatekeeper hurriedly entered the palace and told the king,
“Your Majesty, there is an old sage, a great ascetic, at the palace gates;
That supreme sage asks to enter the king’s palace.
Great King, shall I let him in or not? Please let me know.”
The king made a seat for the sage and said, “Go and bring him here.”
When the sage Asita heard the doorman’s words, he was happy and joyful.
Like a thirsty man wishes for cool water, or one tormented by hunger hopes for food,
The sublime sage was overjoyed at the prospect of seeing this excellent being.
He joyously exclaimed, “King, may you be victorious and live long!”
With these pleasing words and with calm mind and senses, he took his seat.
The king respectfully addressed the sage with these words:
“Please tell me, sage, why have you come to the royal palace?”
“A son was born to you, supreme, transcendent, and splendorous,
Ornamented by thirty-two excellent signs, and with the power of Nārāyaṇa.
Your Majesty, I would be delighted to see your son, Sarvārthasiddha;
That is why I have come here, O King. I have no other wish.”
“Excellent, you are welcome. Tired or not, I am delighted to see you.
The Boon-Granting Prince is sleeping, so this is not the time to see him.
Wait a while and you will see the Perfect One,
Who is like a stainless full moon adorned with a crown of stars.”
When the Supreme Guide awoke, glowing like the full moon,
The king took that blazing being, whose light outshone the sun, onto his lap.
“Sage, behold the Golden One, worshiped by gods and humans.”
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The sage Asita saw his beautiful feet, ornamented by the mark of wheels.
Then the sage stood up, joined his palms, and prostrated to the prince’s feet;
The learned sage held the child and gazed upon him, deep in thought.
He saw the child with the strength of Nārāyaṇa, ornamented by supreme marks;
Skilled in the Vedas and commentaries, the sage shook his head as he saw two possibilities:
The child would be a powerful universal monarch or a buddha, supreme in the world.
Terribly sad in body and mind, the sage shed tears and sighed deeply.
The supreme king became afraid and asked, “Why does the priest weep?
Does the sage Asita see some obstacle for my Sarvārthasiddha?
“O Sage, why do you weep? Tell me the truth, what good or evil do you see?”
“There is no misfortune or obstacle for your son, Sarvārthasiddha;
I myself am old and infirm, and thus I grieve for myself.
This prince will be a buddha, revered by the world, who will teach the genuine doctrine.
“And because I will not see this delightful sight, I cry.
Your Majesty, his stainless body is marked by thirty-two excellent signs,
Thus he has only one of two destinies, and no third choice:
Either he will be a universal monarch, or he will be a buddha, supreme on this earth.
“Yet, since he will not desire sense pleasures, he will certainly become a buddha.”
Hearing the sage’s prophecy, the king was delighted and overjoyed;
He stood up, joined his palms, and prostrated at the prince’s feet.
“Powerful One, the gods worship you, the sages praise you.
“Supreme Leader of All Beings in the Three Realms, I prostrate to you!”
The sage was delighted and spoke to his nephew, “Listen to my instructions!
When this prince awakens as a buddha and turns the wheel of Dharma,
You must immediately take ordination and follow the Able One, and then you shall attain nirvāṇa.”
The sublime sage prostrated at the prince’s feet, circled him, and told the king,
Linked texts (1)
- འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan