འཕགས་པ་རྒྱ་ཆར་རལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 9
The Play in Full 9
- Language
- English
9.2
He was skilled in ripening and training others. In his heart he harbored the same love toward everyone that one has for one’s only child.
He had abandoned wishes for material objects and paid no attention to them. He delighted in giving and sharing. He never refused, but gave courageously with an open hand. He made religious offerings. He accumulated perfect merit and guarded it well. Through discipline, he freed himself from any stains or miserliness, and was fully in control of his thoughts. He was a peerless great benefactor. Even though he gave, he had no expectation of reward. He was a heroic giver ready to subdue the hostile forces of the entire multitude of disturbing emotions, the primary ones being longing, desire, attachment, anger, haughtiness, pride, delusion, and miserliness.
He did not lapse from continually giving rise to the state of omniscience. He was always well protected by an armor of great generosity. He had love and compassion for the world and wished to help. His protection and coat of mail was diligence. His focus was on liberating others. His power was compassion, and his strength was courage. He did not turn back. He had complete impartiality with regard to all beings, and his weapon was generosity. He was able to satisfy the hopes and wishes of others. He was a vessel fit for awakening who continuously realized the Dharma. He would dedicate his awakening to all beings. He did not lower his banner. When he gave, his generosity was not involved with subject, object, and action. He had the sharp vajra weapon of supreme wisdom. He conquered all opposing forces of disturbing emotions.
He was disciplined, skilled, and behaved correctly. He guarded carefully all his physical, verbal, and mental acts,
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and exhibited fear of even the smallest unwholesome act. His discipline was perfectly pure. Mentally he had abandoned all stains and was now clean and spotless. Disturbing emotions resulting from negative speech, harmful talk, adversity, criticism, blaming, cursing, beatings, threats, murder, bondage, and imprisonment did not perturb his mind, which was simply unshakable. He was perfectly forbearing and gentle. He had no harmful wishes, never did any damage, and was utterly free from any ill will.
He had given rise to a fervent diligence that was set on helping all other beings. It was a firm resolve. He could not be turned back from accomplishing all the practices that are the roots of virtue. He was mindful and composed. His mind was not distracted, and he rested one-pointedly in concentration. He was skilled in analyzing phenomena. He had found the light, and all darkness had disappeared for him. His mind was filled with thoughts about the nature of impermanence, suffering, and repulsiveness. He was trained in the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, the faculties, the powers, the branches of awakening, the path, the four truths of the noble ones, and all the factors of awakening.
His mind was purified by tranquility and insight. He perceived the truth of dependent origination. Since he had realized the truth, he was not reliant on others. He mastered the three gateways to liberation. He had realized that all phenomena are like an illusion, a mirage, a dream, a moon reflected in water, an echo, or an optical illusion. Monks, in this way the Bodhisattva lived according to the Dharma.
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In this way he rested in wisdom. In this way he rested in a state of immense qualities. In this way he strove for the benefit of others.
Encouraged even more by these verses, which emerged out of the sounds of the instruments through the blessings of the buddhas in the ten directions, the Bodhisattva at this point manifested four Dharma gates in order to mature his retinue of consorts, just as all previous bodhisattvas in their last existence had done. What are these four Dharma gates?
The first Dharma gate that he manifested is called pure accomplishment. It refers to the four means of attracting disciples: generosity, kind talk, meaningful actions, and practicing what one preaches.
The second Dharma gate that he manifested is called the irreversible state. It produces the power of aspiration toward inexhaustible omniscience, and it ensures that the capacity of the Three Jewels is upheld and not wasted.
The third Dharma gate that he manifested is called putting great compassion into practice. It is a disposition of never abandoning any sentient beings.
The fourth Dharma gate that he manifested is called the great array. It accomplishes the unique strength of the accumulation of wisdom, which ascertains the meaning of the different categories related to all the factors of awakening.
These are the four Dharma gates that the Bodhisattva manifested. At that point, in order to mature his entire retinue of consorts, he produced many miraculous manifestations. By the power of the Bodhisattva, these miraculous displays caused hundreds of thousands of Dharma gates to emerge from the sounds of the music, such as the following:
“Through profound aspirations in one’s heart
And the heartfelt compassion for beings,
The mind of the most eminent awakening is born.”
Such words rang out from the musical instruments.
“Faith, devotion, dedication, respect,
Lack of pride, and humility before the teachers,
Inquiry and search for the nature of virtue,
And training in mindfulness.” Such were the words that emerged.
“Generosity, calmness, collectedness, discipline,
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Forbearance, diligence,
Concentration, absorption,
Knowledge, and means.” Such were the words that emerged.
“Through settling on love, compassion,
Joy, equanimity, higher knowledge,
And the four means of attracting disciples,
You will ripen beings.” Such were the words that emerged.
“Analyze the four applications of mindfulness,
The thorough relinquishments, the bases of miraculous power,
The five faculties, the five powers, and the branches of awakening.”
Such were the words that emerged from the instruments.
“The divisions of the supreme eightfold path of the noble ones,
Tranquility, insight, impermanence,
Suffering, lack of self, and repulsiveness.”
Such were the words that emerged from the instruments.
“Freedom from attachment, solitude,
Knowledge of extinction, nonarising,
Cessation, nonabiding, and nirvāṇa.”
Such were the words that emerged from the instruments.
Through the power of the Perfect Bodhisattva,
Such words emerged from the instruments.
As all these wanton women heard these words, they learned them,
And directed their aspirations for awakening to the Perfect Being.
Monks, while the Bodhisattva remained in this way among his retinue of consorts, he matured 84,000 women along with many hundreds of thousands of assembled gods for the attainment of unexcelled and perfect awakening.
When it was time for the Bodhisattva to leave home, there arrived a god from the Heaven of Joy by the name Hṛīdeva, on a visit concerning the Bodhisattva’s unexcelled and perfect awakening. Then, in the quiet of the night, he arrived at the palace together with an assembly of 32,000 gods in order to serve and venerate the Bodhisattva. As he arrived, he stopped in midair and sang these verses to the Bodhisattva:
“You have manifested passing away, Famed One!
Lion of Men, you have also manifested birth.
In order to teach the retinue of consorts,
You have acted in accordance with the world.
“While acting in conformity with the world,
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You have ripened many gods and humans.
Today the time has come,
So please consider leaving home.
“If you are not free yourself, you will be unable to liberate others;
A blind man cannot show the way.
If you are free, you can liberate others;
A person with sight can show the way.
“Those beings who are slaves to desire—
Attached to their house, wealth, sons, and wife—
When being trained by you,
May they too form a wish to leave their homes.
“You must abandon your dominion and the sports of love,
And the seven riches on the four continents.
When people hear that you have renounced all this,
The world with its gods and humans will long for the same.
“You are not delighted by desire;
You rest in the bliss of concentration.
Yet many hundreds of gods and humans,
You awaken from their sleep.
“The prime of life is very short;
It passes quickly, like a cascading waterfall.
As youth fades away,
Leaving home will not seem appealing.
“So depart from home now
While you are still young and in your prime.
Fulfill your promise
And act in the interest of the host of gods.
“Desired objects never satisfy;
They are just like salty water from the ocean.
Satisfied, however, are those who possess knowledge,
The stainless noble ones who transcend the world.
“You are the delight of King Śuddhodana’s kingdom,
Who has won its hearts and minds.
Your face is like a blooming lotus with hundreds of petals.
So please consider departing now!
“Beings suffer from the burning torment of disturbing emotions.
They are without refuge, bound in heavy fetters.
Hero, quick, establish them in peace
On the path to complete liberation.
“You, the skilled physician,
Please, quickly establish in the happiness of nirvāṇa
The beings touched by diseases, who have suffered for so long,
By dispensing the medicine of Dharma.
“Beings are blind in the darkness of their stupor
And bound by the web of wrong views.
You are the eye of gods and humans,
So quick, shine the light of wisdom.
“ ‘We must see the One Who Has Attained Awakening,
And listen to the unexcelled Dharma.’
So say the many gods, demigods, nāgas,
Yakṣas, and gandharvas who are watching you.
“The king of nāgas can see your splendor,
Since it illumines even his abode.
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He brings boundless offerings,
So fulfill his wish for disciplined conduct.
“ ‘At the feet of the Bodhi tree your mind shall be perfected,
And we shall present you with four offering bowls.’
So say the four guardians of the world and their armies,
Who are all awaiting you.
“Even Brahmā, the peaceful and compassionate one,
Who speaks lovingly, awaits you, thinking,
‘I must request this lord of men
To turn the unexcelled wheel.’
“The gods who venerate awakening
Are all present at the seat of awakening.
They await you, thinking,
‘We shall witness his awakening.’
“It is true that bodhisattvas
Demonstrate their occupation with consorts.
You, however, should be at the forefront.
Do not fall behind them!
“Remember the sweet-sounding and soft words
Of Dīpankara when he gave his prophecy!
Utter now the sound of the victorious ones’ voice,
The voice that is genuine and free from error!”
Chapter 14
Dreams
Monks, while the god in this way was encouraging the Bodhisattva, a dream occurred to King Śuddhodana. As he was sleeping, King Śuddhodana dreamed that the Bodhisattva was leaving the palace in the quiet of the night, surrounded by a host of gods. As the Bodhisattva left the palace, the king saw that he had become ordained and was wearing the saffron-colored robes.
As soon as the king awoke, he immediately asked the chamberlain, “Is the young prince with the consorts?”
The chamberlain replied, “Yes, Your Majesty.”
King Śuddhodana, sitting in the female quarters, thought to himself, “Then the young prince will surely leave us soon, as these omens foretell.” As a sharp pain shot through his heart, he began to scheme: “My young prince must never even set foot in the palace gardens. He must always remain inside with the maidens so that he will be addicted to their pleasures. He must never leave us!”
Then, in order for the young prince to enjoy himself, King Śuddhodana erected three palaces for each of the three seasons—hot, rainy, and cold.
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The Hot Season Palace was very cool, the Rainy Season Palace was both cool and warm, and the Winter Palace was naturally warm. At each palace five hundred guardsmen walked up and down the staircase. While they were ascending and descending the stairs, their calls could be heard for a distance of half a league. Everyone thought, “The young prince will never be able to leave without being noticed.”
Nevertheless all the astrologers and fortunetellers kept making the same prediction, saying, “The young prince will leave through the Gate of Auspiciousness.” So the king had massive door panels fitted into the Gate of Auspiciousness, so large that it took five hundred men to open and close each of them. The calls of these five hundred men could be heard half a league away. The king provided the palaces with the five desirable things, the likes of which had never been seen before. There were constantly young maidens around the Bodhisattva, playing their instruments, singing songs, and dancing for him.
Monks, at that point the Bodhisattva told his charioteer, “I will go to the parks, so quick, go and prepare my chariot.”
But the charioteer went to King Śuddhodana and told him, “Your Majesty, the young prince wishes to visit the parks.”
On hearing that, King Śuddhodana thought to himself, “My young prince has never been to the parks to see their lovely grounds. However, if I allow him to visit the parks, the young prince must be surrounded by women. That way he can really enjoy amorous delights and surely he will not leave us then.”
As King Śuddhodana had such love for the Bodhisattva and wanted to please him, he dispatched bell ringers and made the following announcement to the people in his city: “Seven days from now, the young prince will be visiting the grounds of the pleasure grove. You must all make sure that the young prince does not catch sight of anything disagreeable, so take care that everything that is not beautiful has been removed, and every nice thing, pleasing to the senses, has been brought forth!”
Accordingly, on the seventh day, the entire city was beautifully adorned. The parks were also adorned with canopies of cloth in various colors, as well as parasols, flags,
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and banners. The road on which the Bodhisattva was to proceed had been sprinkled and swept, sprayed with perfumed water, and scattered with fresh flower petals. Incense burners dispensed fragrant smoke, and along the road vases had been placed and plantain trees planted. The road was shaded with silk canopies in many colors, and festooned with nets of tiny jewel bells and decorative garlands and tassels. Four army divisions had also taken position along the route, and members of the retinue were busy adorning the young prince’s consorts.
Amid all this activity, while the Bodhisattva was exiting through the eastern gate of the city on his way to the parks, through the power of the Bodhisattva the gods from the pure realms emanated an old man on the road ahead. He was a decrepit old man, so skinny that the veins on his body protruded. His teeth had fallen out and he was covered in wrinkles everywhere. His hair was gray and he was hunched over like the rafters in a gable roof. Weak and broken, he had to use a stick to keep himself from falling. He was in pain and his vitality was long gone. The only sounds that emerged from his throat were a dry wheezing. As he stood there on the road, with the weight of his upper body supported by his stick, all his limbs were shaking and trembling.
When the Bodhisattva saw the man, he asked his charioteer the following, even though he already knew the answer:
“Charioteer! Who is that decrepit man?
He is so weak, emaciated, and wrinkled;
His head is all gray, his teeth are few and far between, and his body is so skinny.
Holding his stick, he sways in discomfort from side to side.”
The charioteer replied:
“Your Highness, that man is overcome by old age;
His senses are weak, he suffers greatly, and his strength and energy are gone.
His relatives despise him and no one looks after him;
Unable to function, he has been abandoned like a piece of wood in the forest.”
The Bodhisattva then asked:
“Is that a practice specific to his family,
Or could that happen to anyone?
Quick, tell me the truth!
Then I will reflect on what I hear.”
The charioteer replied:
“Your Highness, that is not the practice of his caste or the state;
For all beings, old age overcomes youth.
Even your father, mother, friends, and relatives
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Are not free from old age, nor is any other class of people.”
The Bodhisattva then remarked:
“Charioteer, how sad! Childish and ignorant beings do not see old age,
Proud and crazed as they are in youth.
I will go back now—quick, turn my chariot around!
If I shall also be old, how can I enjoy myself and play games?”
So the Bodhisattva turned his fine chariot around and returned to the city.
However, monks, sometime later, while the Bodhisattva was setting out for the parks through the southern city gate, again accompanied by a large parade, he saw on the road a man suffering from disease. His body was weak, and he was suffering greatly as he lay in his own urine and feces. There was no one to take care of him or assist him, and he was breathing only with the greatest difficulty. When the Bodhisattva saw this man, he turned to the charioteer and asked him the following, even though he already knew the answer:
“Charioteer, the body of this poor man is covered in sores and discolored;
His senses are weak, he is crippled, and he breathes so heavily.
He is so skinny, his belly is in convulsions, and he suffers;
He is lying in his own excrement, in a revolting state.”
The charioteer replied:
“Your Highness, that man is seriously ill;
Confronted by the terrors of disease, he is now on the brink of death.
The splendor of his former health is gone and his strength has been lost;
He has no protection, refuge, or sanctuary, and nowhere to go.”
The Bodhisattva then exclaimed:
“Health is just like a play in a dream!
What wise person, having witnessed
Such unbearable terrors of disease,
Would have a positive view of playful games?”
And so, monks, once again the Bodhisattva turned his beautiful chariot around and returned to the city.
However, monks, sometime later, while the Bodhisattva was setting out for the parks through the western city gate, accompanied by a large parade, he saw on the road a dead man who had reached his end. The corpse was lying on a stretcher, covered by a cotton cloth. It was surrounded by a group of relatives who wailed, cried, and lamented.
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As they followed the deceased, they pulled out their hair, threw dust on their heads, beat their chests, and lamented loudly.
When he saw this, the Bodhisattva turned to the charioteer and asked him the following, even though he already knew the answer:
“Charioteer, who is this man carried on the stretcher?
The other people have surrounded him,
And they keep pulling their hair, scratching their faces with their fingernails,
Throwing dust on their heads, beating their chests, and crying in distress.”
The charioteer replied:
“Your Highness, this man has died in Jambudvīpa;
Never again shall he see his parents, wife, or children.
He must abandon his possessions, his house, his friends, and his relatives,
And proceed to the next world, where he shall never see his relatives again.”
The Bodhisattva exclaimed:
“How sad that old age destroys youth!
How sad that health is destroyed by various sicknesses!
How sad that the life of a wise man does not last long!
How sad that scholars are attached to pleasure!
“Even if there were no old age, sickness, or death,
The five aggregates would still be ridden with great suffering.
What then about old age, sickness, and death, which always occur together?
Well then! Turn around—I will think about how to be liberated from this state.”
And so, monks, once again the Bodhisattva turned his fine chariot around and returned to the city.
Monks, sometime later, while the Bodhisattva was setting out for the parks through the northern city gate, through the power of the Bodhisattva the gods emanated a mendicant in the street where they were passing. The Bodhisattva saw the mendicant and noticed that he was peaceful. He was self-controlled and restrained. He had pure conduct, and his eyes didn’t wander but looked down ahead at a distance of six feet. His behavior was beautiful and exquisite, as was the way he walked. The way he looked ahead and to the left and right was also beautiful. When he bent and stretched his limbs, he did so in an exquisite manner. The way he wore his robes and his offering bowl was delightful to see.
When he saw this monk, the Bodhisattva turned to the charioteer and asked him the following, even though he already knew the answer:
9.12
“Charioteer, who is this peaceful and calm person?
He walks with his eyes toward the ground at a distance of six feet.
His clothes are saffron colored and his actions so peaceful;
He carries his offering bowl and is not overbearing or haughty.”
The charioteer replied:
“Your Highness, that person is what we call a ‘monk.’
He has abandoned sensual enjoyments and now acts in a very gentle manner;
He has become a mendicant and searches for peace.
Free from attachment and anger, he lives from alms.”
The Bodhisattva said:
“What you say is very true, and I agree;
Wise beings always praise the life of a monk.
Such a life is beneficial for oneself and it also helps others;
It is a happy life that results in the sweet nectar of immortality.”
And so, monks, once again the Bodhisattva turned his fine chariot around and returned to the city.
Monks, King Śuddhodana both saw and heard that the Bodhisattva had been inspired in these ways. So in order to guard the Bodhisattva even more, he erected a perimeter wall around the palace, dug trenches, and strengthened the gates. He also posted guards, alerted his brave soldiers, and even prepared the cavalry. All of them were in full armor. In order to guard the Bodhisattva, he placed a full army division at each of the junctions by the four city gates to keep watch day and night, and told them to prevent the Bodhisattva from eloping. At the quarters of the consorts he directed everyone to continuously sing and play music, and not to stop for even a moment.
“You must apply all your skills in pleasure and games!” he told them. “Use all your female trickery and keep persevering with the young prince so that when his mind becomes attached to you, he will not want to leave for the sake of ordination!”
On this topic, it is said:
At the gates there are men fond of combat, holding their swords aloft;
There are elephants, horses, chariots, and men in armor on rows of elephants.
Ditches have been dug, and tall walls and archways with turrets have been built;
There are gates so solid that their noise can be heard for several miles.
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All the Śākyas are worried and keep guard day and night;
The great noise of the powerful army is heard everywhere.
The city is in turmoil and full of terrified cries: “May the Gentle One not depart!
If the holder of the Śākya lineage leaves, this royal line will be broken!”
The women are told, “You must never stop your songs and music;
You must make him stay, so captivate his mind with your games of pleasure.
Demonstrate all your many ways of female trickery and make a good effort;
Watch over him and create hindrances so that the Gentle Being does not depart!”
These are omens that foretell the departure of the best of charioteers:
The swans, cranes, peacocks, mynas, and parrots do not make any sounds.
They sit on terraces, by palace windows, on gateways, parapets, and pedestals;
Depressed, unhappy, and miserable, they hang their heads and remain silent.
Even the beautiful lotuses in the ponds and the pools wither and die;
The foliage and the flowers in the trees disappear, and the trees blossom no more.
The strings on the lutes and the sitars break for no apparent reason;
The drums, big and small, all break when touched and emit no sounds.
The whole city is disturbed and overcome by lethargy;
Nobody has any desire for dancing, singing, or making merry.
Even the king is severely depressed and given to brooding;
He wonders, “Oh no, will the Śākya lineage, of such fortune, now be destroyed?”
As Gopā and the prince lie asleep in the same bed,
A dream appears to Gopā in the middle of the night.
She dreams that the entire earth with all its mountains is shaken;
The trees are rocked by the wind, and uprooted they fall to the ground.
The sun, the moon, and the stars that adorn them fall from the sky onto the earth;
She sees her shorn-off hair in her right hand, and her diadem crumbling into pieces.
Her hands and feet are cut off and she finds herself naked;
Her pearl necklace and the jewel in her girdle break apart.
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The four legs of her bed break off, and she ends up lying on the ground;
The beautiful and splendorous handle of the king’s parasol is broken.
All her ornaments fall off and are scattered about and carried off by water;
Her husband’s ornaments, clothes, and crown lie scattered on their bed.
Torches are carried out from the city, which is left behind in darkness;
The beautiful jewel lattices she sees in her sleep are broken.
The tassels of pearl fall off and the ocean is stirred;
She dreams that Meru, the king of mountains, is shaken in its foundation.
These are the dreams that appear to the daughter of the Śākyas.
As she awakens with tearful eyes, she asks her husband,
“Lord, what is going to befall me? Please tell me the meaning of these dreams!
My memory is confused, and I cannot see clearly. My heart is aching!”
The Lord replies to Gopā in a voice as sweet as the nightingale, a drum, or Brahmā,
“Cheer up! Nothing bad is in store for you.
Only beings who have created previous merit have such dreams;
People for whom there is suffering in store could never dream like that.
“When you dream that the earth is shaken
And the mountains crumble to the earth,
It shows that gods, nāgas, rākṣasas, and bhūtas
All rank you as the highest among those worthy of worship.
“When you dream that the trees are uprooted
And you cut off your hair with your right hand,
It shows that you, Gopā, will quickly cut the web of afflictions
And free yourself from the web of viewing conditioned phenomena.
“When you dream that the sun and the moon fall to the ground
And that the stars fall as well,
It shows that you, Gopā, will quickly conquer the enemy of afflictions
And will become worthy of offerings and praise from the world.
“When you dream that your pearl necklace is torn
And that you are naked and your body is mutilated,
It shows that you, Gopā, can soon leave your female body
And swiftly attain a male body.
“When you dream that the legs of your bed break off
And the precious handle of the parasol is broken,
It shows that you, Gopā, shall quickly cross the four rivers
And see me as the single parasol bearer in the triple universe.
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“When you dream that your jewelry is carried off by water
And my clothes and crown are left behind on my throne,
It shows that you, Gopā, shall quickly see me adorned with signs
And receiving the praise of the entire world.
“When you dream that billions of lights
Leave the city and plunge it into darkness,
It shows, Gopā, that soon I will illuminate with the light of knowledge
The entire world, which is plagued by delusion and the darkness of ignorance.
“When you dream that your pearl necklace breaks
And your beautiful golden chain is broken,
It shows that you, Gopā, shall quickly cut the web of affliction
And remove your chain of conceptual perception.
“Gopā, since you pay homage to me
And always make offerings with the highest respect,
You shall never go to the lower realms or meet with suffering.
Soon you shall have happiness and fortune.
“In the past I made abundant offerings;
I guarded my discipline and always trained in forbearance.
Therefore whoever has faith in me
Shall find happiness and fortune.
“For a limitless number of millions of eons in cyclic existence,
I have trained in the perfect path to awakening.
Therefore whoever has faith in me
Shall eliminate the three lower realms.
“So be happy and do not be depressed!
Be fulfilled and joyful!
Soon you shall attain happiness and fortune.
Gopā, with such good omens, lay down and sleep.”
Those who are nourished by the splendor of merit and have merit in their heart
Will see in their dreams splendorous signs,
Which occur to supreme beings, who have accumulated virtuous karma,
At the time of their departure from home.
Such a being dreams that the waters in the four great oceans
Are stirred with the strokes of his hands and feet.
The entire earth becomes his bed,
And the king of mountains is his pillow.
He sees in his dream a light shining forth
That clears away the deep darkness of the world.
A parasol emerges from the ground and covers the entire three worlds;
Touched by this radiance, the misery of those who suffer disappears.
In his dream four white-and-black animals lick his feet,
Birds of four colors change into one color.
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He climbs an abhorrent and revolting mountain of excrement,
Yet he succeeds and remains free from stains.
In his dream he further sees rivers overflowing
And many billions of beings swept away.
Building a boat he frees himself and can save others;
He takes them to the best of shores, the one that is free from fear and suffering.
He further sees many beings struck with illness;
Their health and splendor is gone, and their strength is weak.
He becomes a doctor and dispenses many medicines,
Curing billions of beings of their many diseases.
He sits on a lion throne on the central mountain;
His students join their palms, and the gods all venerate him.
He sees himself victorious in the midst of a battle,
With the immortals in the sky cheering him in joyous voices.
Such signs did the Bodhisattva see in his dreams,
And he saw the fulfillment of his virtuous and excellent conduct.
The gods and humans who heard this were delighted and thought,
“Soon he shall become the god of humans and gods!”
Chapter 15
Leaving Home
Monks, in the meantime the Bodhisattva thought to himself, “It would not be right if I did not share my plans with the great king Śuddhodana and simply left home without his permission. It would be very ungrateful of me.”
So that night when everything became quiet, he left his own quarters and entered the quarters of King Śuddhodana. As soon as the Bodhisattva stepped foot on the palace floor, the entire palace became illuminated with light. The king woke up and, when he saw the light, he promptly asked his chamberlain, “Did the sun rise? It is such a beautiful light!”
His chamberlain replied, “No, my lord, it is still the middle of the night.” He continued:
“My lord, the light of the sun causes trees and walls to cast shadows;
It torments and overheats the body.
Also swans, peacocks, parrots, cuckoos, and wild ducks
Call out at the time of dawn.
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“However, Your Majesty, this light is lovely and pleasant.
It is soothing, auspicious, and does not burn;
It penetrates trees and walls and casts no shadow.
Someone with great qualities must have arrived here.”
The king, worried, looked all around,
And saw the pure being with eyes like lotuses.
He tried to get up from his bed, but did not succeed;
The noble one with pure heart then felt respect for his father.
Standing in front of the king, he said,
“My lord, now the time is right for me to leave home;
Please do not hinder me and don’t be distraught.
My king, may you, my family, and the people of the kingdom forgive me.”
The king replied with tears filling his eyes,
“What will it take for you to change your mind?
Will you ask me for a boon? Tell me, I will give you anything!
I am yours, and you can have the palace, the servants, and this whole kingdom.”
Then, in a sweet voice, the Bodhisattva replied,
“My lord, I wish for four boons. Please grant them to me!
If you are able to give them to me, you will have power over me.
You will always see me here at home and I will not depart.
“I want, my lord, to be unharmed by old age;
To retain my fine complexion and youth forever;
To be healthy and without disease;
And to have infinite life without death ever coming.”
When the king heard these words, he felt extremely sad.
“My son, you are asking for the impossible; I am powerless here.
Even the sages who live for eons are not beyond
Degeneration and the dreads of sickness, old age, and dying.”
“My lord, if you cannot give me these four boons—
Freedom from misfortune and the terrors of sickness, old age, and dying—
Then I request of you another boon. Please listen, Your Majesty:
I wish that, after I die, I will not have to take rebirth again.”
When the king heard these words from the best among men,
He diminished his longing, let go of his attachment for his son, and said,
“Then go and benefit and liberate beings. I rejoice in that.
May all your wishes be fulfilled.”
9.18
Monks, then the Bodhisattva left and went to his own residence, where he lay down on his bed. No one had even noticed that he had left.
Monks, at daybreak King Śuddhodana gathered the entire Śākya clan and announced, “The prince wants to abandon his home. What shall we do?”
The Śākyas replied, “Your Majesty, let us guard him. There are many of us in the Śākya clan, and he is alone. He will not be able to leave home.”
Thereafter the Śākyas and King Śuddhodana placed five hundred young men by the eastern city gate to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.
Likewise they placed five hundred young men by the southern, western, and northern city gates to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.
The elders of the Śākya clan, both male and female, were also placed everywhere at road intersections, junctions, and many highways in order to guard the Bodhisattva. Even King Śuddhodana kept watch at the palace gate, accompanied by five hundred young Śākyas mounted on elephants and horses.
Mahāprajāpatī Gautamī said to her servants:
“Light bright lamps and fasten all jewels to the peak of the banners!
Hang garlands of pearls and illuminate this entire palace!
Play music, sing songs, and stay awake and alert through the night.
9.19
Guard the prince so that he cannot leave without anybody knowing.
“Arm yourselves! Carry in your hands weapons—
Swords and lances, bows and arrows, and two-pointed spears—
To guard our beloved prince.
Everyone must be on high alert!
“First shut all doors, then lock them tight
And place door bolts firmly across the door panels.
Unless you must, do not open any door,
Otherwise this noble being might escape.
“Adorn yourselves with necklaces of jewels and pearls;
Wear flower ornaments, half-moon ornaments, and chains.
Adorn yourselves with belts, rings, and earrings;
Take care to fasten your anklets well.
“Should this benefactor of humans and gods, who acts like a proud elephant,
Try to escape in a hasty manner,
You should confront him in such a way
That no harm is done to him.
“You girls with lances in your hands,
Who surround the bed of this pure being,
You must not slip into laziness,
But watch him with eyes like a butterfly.
“In order to guard the prince,
Adorn this palace with bejeweled lattices
And take up your flutes and play them to your fullest.
Protect the Stainless Being through the night!
“Keep each other awake
And do not take rest.
Otherwise he may certainly leave his home behind,
Abandoning the kingdom and all his subjects.
“If he were to leave his home,
Then the royal palace would become a place with no joy.
The continuity of the royal lineage, which has endured so long,
Would become interrupted.”
Monks, at that point the twenty-eight great yakṣa generals, such as Pāñcika, met with the five hundred sons of Hārītī and voiced their concern: “Friends, tonight the Bodhisattva will leave his home.
9.20
So you should delight in making offerings to him.”
Likewise the Four Great Kings, who had entered the Aḍakavatī Palace, told the great gathering of yakṣas, “Friends, tonight the Bodhisattva will leave his home. You must help him leave by carrying the hooves of his fine horse with your hands.”
The gathering of yakṣas responded:
“Hard as vajra, and indestructible with a body as powerful as Nārāyaṇa’s,
Diligent and strong, this perfect man cannot be moved.
Although great Meru, the foremost mountain, may be lifted and held up in the sky,
No one can lift the mountain of a victor’s qualities, founded on merit and wisdom.”
Vaiśravaṇa said:
“For people bloated with pride, this teacher will be heavy;
For those who are loving and respectful, he will be light.
If from your heart you devote yourself to him with respect,
You will find him as light as a tuft of cotton is to birds.
“I will walk in front, while you will carry his horse.
When the Bodhisattva leaves, we shall gather vast amounts of merit!”
Monks, then Śakra, lord of the gods, spoke to the gods in the Heaven of the Thirty-Three: “Friends, tonight the Bodhisattva will leave his home. So you should delight in making offerings to him.”
The god Śāntamati replied, “I will cause all men, women, and children in the city of Kapilavastu to fall asleep.”
The god Lalitavyūha offered, “I will silence all sounds from horses, elephants, donkeys, camels, cows, buffaloes, women, men, boys, and girls.”
Then the god Vyūhamati volunteered, “I will construct in midair a fabulous road seven chariots wide, flanked on both sides by jeweled platforms, blazing with the light of sunstone gems, shaded with raised parasols, flags, and banners, strewn with various flowers, and censed from incense burners of various fragrances. On this road the Bodhisattva will set forth.”
Then the king of the elephants named Airāvaṇa spoke:
9.21
“Upon my trunk I will erect a mansion thirty-two leagues tall. In that mansion divine maidens can assemble to serve and venerate the Bodhisattva by making music, singing songs, and playing instruments.”
Then Śakra, lord of the gods, himself said, “I will open the gates and show him the path.”
Next the god Dharmacārin said, “I will cause the retinue of consorts to look unappealing.”
Then the god Sañcodaka spoke: “I will help the Bodhisattva to rise from his bed.”
Finally the nāga kings Varuṇa, Manasvin, Sāgara, Anavapta, Nanda, and Upananda spoke: “We, for our part, will produce cloud banks of sandalwood and let a rain of sandalwood powder descend as offerings to the Bodhisattva.”
Monks, then all the gods, nāgas, yakṣas, and gandharvas set out to do what they had promised.
In the meanwhile the Bodhisattva’s mind was on the Dharma. He was resting comfortably in the music hall, surrounded by his ladies. As he reflected on the conduct of past buddhas and the way to benefit all sentient beings, he was thinking about four aspiration prayers that he had formed in the past:
“Previously I wished to become a self-appearing lord and pursue omniscience. At that time I donned the armor of the following fourfold resolve.
“First, I have seen how sentient beings suffer. So may I free and liberate those who are bound to the world and caught in the prison of cyclic existence. May I liberate sentient beings from the tight shackles and chains of craving.”
Such was his first aspiration prayer from the past.
9.22
Next he thought of his second aspiration prayer from the past:
“May I shine the light of Dharma for those who are thrown deep into the darkness of great ignorance within the world—for the people whose eyes are obscured by the cataract of ignorance, who lack the eye of wisdom, and who are blind with ignorance and delusion. May I raise the lamp of wisdom, which destroys the darkness for those who are blinded by ignorance. May I apply the medicine of the three gateways to liberation—the remedy that employs means, wisdom, and knowledge. May I remove the darkness of ignorance and all cataracts and faults of dullness, and in this way purify their wisdom eye.”
Then the Bodhisattva thought of his third aspiration prayer from the past:
“Alas, this world has raised the banner of pride and egotism. It is obsessed with clinging to ‘I’ and ‘mine.’ People’s minds grasp at the self, and false notions of a self distort their views. May I bring down this banner of pride that thinks ‘I am’ by showing them the noble path.”
Finally the Bodhisattva thought of his fourth aspiration prayer from the past:
“Alas, this world is not at peace because of the self. The world is continually disturbed and is like a tangled mass of cords. Beings come and go. They always move and circle back and forth between this world and the next. Their spinning around knows no end and resembles a firebrand’s circle. May I show them the Dharma of tranquility, which brings fulfillment through knowledge.”
Right then the god Dharmacārin and the gods of the pure realms made the retinue of consorts appear unappealing. After the gods had revealed the consorts’ unpleasant and unattractive features, they took position in the sky and uttered the following verses:
The gods who have great magical powers
Spoke to the One with Elongated Eyes like a Blooming Lotus:
9.23
“How can you be so delighted
When living amid a cemetery?”
Inspired by the lords of gods,
Immediately the Bodhisattva looked around and examined the retinue of consorts.
Seeing that they had become repulsive,
He thought, “It is true, I live amid a cemetery.”
When the Bodhisattva looked at the entire retinue of women, he saw that some had garments that had slipped off, some had disheveled hair, and some had their jewelry in disarray. Others had lost their head ornaments, some had ugly shoulders, while some had uncovered arms and legs. Some had repulsive expressions, while the eyes of others were crossed. Some were drooling, and others were snoring.
Some were laughing wildly, some were coughing, and others were prattling incoherently. Some others were gnashing their teeth, and the complexion of others had changed. Some of the women had unpleasant features, such as arms that were too long. Some tossed their feet around. Some had their heads uncovered, while the heads of others were covered. The facial features of some had changed. The bodies of some looked awful, and some were even lying naked.
Some were hunched over and making gargling sounds. Some, still holding clay kettledrums, were twisting their bodies and heads. Some of the women held their instruments, such as lutes and three-stringed lutes. Others were grinding their flutes with their teeth, making crushing noises. Some were playing kimpalas, nakalus, and sampas whose resonance boxes had been removed. Some had their eyes closed, some had them open, and some were rolling their eyes. Some of the women were also lying with their mouths agape.
The Bodhisattva looked at the retinue of consorts, who were lying there on the floor looking utterly revolting, and he had the impression that he was indeed in a cemetery.
On this topic, it is said:
Seeing this, the Protector of the World felt upset.
With an outpouring of compassion he exclaimed,
“Ah! This gathering is so miserable!
How could I find delight in this assembly of demonesses?
“Flawed and obscured with delusion is the judgment
Of he who thinks that worthless sense pleasures are meaningful.
Like a bird caught in a cage,
One never regains one’s freedom.”
Linked texts (1)
- འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan