法苑珠林 8.103

8.103

As the Sūtra on Cause and Effect says: At that time, the Bodhisattva Sumati (Good Wisdom) had perfected his practices and merits, ascended to the tenth bhūmi, was in the position of one last birth before buddhahood (ekajāti-pratibaddha), and drew near to the knowledge of all modes (sarvākārajñatā). Born in Tuṣita Heaven with the name Ārya-suputra (Noble and Good), he expounded for the heavenly lords the practice of one last birth before buddhahood. He also manifested various bodies throughout the lands of the ten directions, preaching the Dharma appropriately for all sentient beings. When his destined time approached and he was about to descend to become a Buddha, he observed five matters: first, he observed whether sentient beings were mature or not mature; second, he observed whether the time had arrived or not arrived; third, he observed among the lands which country was central; fourth, he observed among the clans which clan was noble and flourishing; fifth, he observed through past causes and conditions who was most upright and fitting to be his parents. If he were to descend and be born immediately after observing these five matters, he would not be able to broadly benefit the hosts of gods and humans. Therefore, he manifested five signs in the heavenly palace so that all the devaputras would know that the Bodhisattva’s destined time had come to descend and become a Buddha: first, the Bodhisattva’s eyes were seen to blink; second, the flowers on his head withered; third, his garments caught dust and dirt; fourth, sweat issued from under his armpits; fifth, he took no pleasure in his original seat. When the hosts of devas saw these strange signs in the Bodhisattva, they were terrified in their hearts, and blood poured like rain from all the pores of their bodies. They said to one another: “Before long, the Bodhisattva will abandon us.” At that time, the Bodhisattva further manifested five auspicious omens: first, he emitted a great light that universally illuminated the trichiliocosm; second, the great earth shook in eighteen manners, and Mount Sumeru, the waters of the ocean, and the palaces of all the devas were all shaken and trembled; third, the dwellings of Māra were concealed and did not appear; fourth, the sun, moon, and stars no longer possessed light; fifth, the eight classes of beings beneath heaven were all shaken and could not control themselves. When these devas saw that the Bodhisattva’s body already displayed the five signs and witnessed the five rare occurrences externally, they all gathered and went to the Bodhisattva’s place. Bowing their heads and faces to his feet, they said: “Venerable One, today we have seen these signs, and our whole bodies tremble, unable to be at peace. We pray that you will explain this cause and condition for us.” He then replied to the devas: “Good sons, you should know that all conditioned things are impermanent. Before long, I shall leave this heavenly palace and be born in Jambudvīpa.” At that time, when the devas heard these words, they wailed and wept, deeply grieved and distressed in their hearts; blood appeared over their entire bodies, and they fell senseless to the ground, deeply lamenting impermanence. At that time, a devaputra spoke these verses: