法苑珠林 9

English (machine translation) 9

Language: English

9.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

9.2

Section 5: Emerging from the Womb (this is divided into eight parts)

1. Expressing the Intention
2. Welcoming the Queen
3. Responding with Auspicious Omens
4. Giving Birth
5. Attracting Blessings
6. Subduing the Heterodox
7. Simultaneous Resonances
8. Weighing and Comparing

9.4

Part 1: Expressing the Intention

9.5

Reverently reflecting on Dīpaṃkara's bestowal of the prophecy, he was prospectively called 'Capable of Benevolence' (Śākyamuni). Mystically agreeing and tallying with the pact, he therefore entrusted his transformation to the Śākya clan. The signs sprouted before form took shape; the traces matched after he was already born. Illuminating devas and humans, continuous through vast kalpas, its source is deep and sublime! Therefore, the Earth trembled in six ways, and he paced out seven steps; the Five Pure Abodes rained flowers, and the nine dragons sprinkled water. Divine omens arrived completely, and auspicious tokens gathered together; looking back over a hundred generations, such a thing had never occurred. Then, his gestation was different from Yao and Xuan[yuan], and his birth surpassed Yu and Xie. As for the omen of the Black Emperor entering a dream or the token of white light filling the room, to merely call them good omens—how could they compare? Round his body was a zhang of radiant colour; between his brows was a five-chi white urna curl. A svastika unfolded on his chest, and he stepped upon thousand-spoked wheels under his feet. Generally speaking, there were thirty-two [marks]; one cannot compare the dragon countenance, tiger nose, eight-coloured eyes, or double pupils to our wondrous form, nor evaluate their relative merits.

9.6

Part 2: Welcoming the Queen

9.7

As the Sūtra on the Deeds of the Buddha's Past Lives says: At that time, the Bodhisattva's holy mother Māyā had been pregnant with the Bodhisattva for nearly ten months and was on the verge of giving birth. At that time, Elder Suprabuddha, the father of the Great Queen Māyā, sent a messenger to King Śuddhodana in Kapilavastu. (It is also said that the queen's father was named Subuddhi.) He addressed the Great King, saying: 'As I know, my daughter Queen Māyā conceals a holy fetus of great majestic virtue. If she gives birth, my daughter's life will be short and must soon end. I intend to welcome my daughter Māyā back to my abode to stay in Lumbinī, to take pleasure together and fulfill our feelings as father and child. I only pray that the Great King will create no impediment, but will deign to have pity and send my daughter here. As soon as the birth in my home is completed, I will send her back.' When King Śuddhodana heard Suprabuddha's messenger speak these words, he immediately ordered the officials to level and repair the road between the city of Kapilavastu and the Devadaha River, and to prepare banners, flowers, and various kinds of music, with servants and retinue beyond reckoning, to escort the queen home (and so on, as detailed elsewhere).

9.8

Part 3: Responding with Auspicious Omens

9.9

As the Lalitavistara says: When the prince had completed ten months and was about to be born, there first appeared thirty-two auspicious signs: 1. Trees in the rear garden naturally bore fruit. 2. Blue lotus flowers as large as chariot wheels grew on dry land. 3. Withered trees on dry land all sprouted flowers and leaves. 4. Devas brought an openwork chariot made of the seven jewels. 5. Twenty thousand treasure vaults in the earth opened of themselves. 6. Famed incenses and fine fragrances spread far and wide. 7. Five hundred white lions emerged from the Snow Mountains and stood arrayed at the city gates without causing harm. 8. Five hundred young white elephants stood arrayed before the palace. 9. Devas caused a fine, fragrant, pure moisture to rain on all four sides. 10. In the royal palace, natural springs and food of a hundred flavours arose of themselves to supply all who were thirsty and hungry. 11. Nāga maidens stayed suspended in empty space, displaying half of their bodies. 12. Ten thousand celestial maidens holding peacock feather dusters appeared atop the palace walls. 13. Celestial maidens holding ten thousand golden vases filled with ambrosia stayed in empty space. 14. Ten thousand celestial maidens, holding ten thousand vases in their hands, all filled with fragrant water, walked and stayed in empty space. 15. Ten thousand celestial maidens holding banners and canopies stayed and attended him. 16. Celestial maidens arrayed themselves in ranks and played hundreds of thousands of musical pieces, which harmonized of themselves in empty space. 17. The four great rivers and streams became clear and ceased to flow. 18. The palaces of the sun and moon stood still and did not advance. 19. The constellation Puṣya descended to attend, with various stars surrounding it as an escort. 20. An openwork jewel canopy spread universally over the royal palace. 21. Bright moon mani pearls were suspended in the palace halls, shining brilliantly. 22. The lamps and fires in the palace no longer shone. 23. Baskets of robes and quilts were spread upon clothes racks. 24. Rare gems, necklaces, and all treasure vaults manifested of themselves. 25. Venomous insects hid away, and auspicious birds sang propitiously. 26. The hells all ceased their tortures, and severe pain was halted. 27. The earth shook greatly, and hills and mounds became flat. 28. The crossroads and lanes became level and smooth, scattered with flowers. 29. Deep pits and trenches all became flat. 30. Fishermen and hunters of hostile and evil mind suddenly gave rise to thoughts of loving-kindness. 31. Pregnant women within the borders all gave birth to males; those who were deaf, blind, mute, crippled, or suffering from the hundred ailments were all cured. 32. All tree spirits appeared with half of their bodies, bowing their heads in reverent attendance. These are the thirty-two omens. At this time, everyone far and near marveled at these wonders and praised them as unprecedented.

9.10

Part 4: Giving Birth

9.11

As the Sūtra on Cause and Effect says: When the Bodhisattva had stayed in the womb for nearly ten full months, the limbs of his body and his primary and secondary marks were all complete. The Queen wished to enter the garden for an excursion. The King ordered the graceful court ladies of the inner palace, eighty-four thousand in all, to attend Queen Māyā. He further selected eighty-four thousand graceful maidens to carry incense and flowers and proceed to the Lumbinī Grove. The King also ordered all his ministers, officials, and their wives to follow along on foot. Thereupon the Queen mounted a jewelled chariot and, preceded and followed by the officials and court ladies, went to the Lumbinī Grove. At that time, there were also the eight classes of devas and nāgas, who likewise followed, filling the sky. When the ten months were fulfilled, on the eighth day of the fourth month at sunrise, the Queen saw a great tree in the rear garden called Aśoka. Its floral color and fragrance were fresh, and its branches and leaves were spread out, exceedingly lush. She raised her right hand, wishing to draw it near and pick [a flower]. The Bodhisattva gradually emerged from her right side. The Bodhisattva in the Womb Sūtra says: The Buddha addressed Maitreya: “You should know that you too received a prophecy that after fifty-six billion and seven hundred million years, you will achieve unsurpassed, complete enlightenment beneath this king of trees. I was born from the right side; you, Maitreya, will be born from the crown of the head. My lifespan is one hundred years; Maitreya's lifespan will be eighty-four thousand years. My land is of earth; your land will be of gold. My land is full of suffering; your land will be full of joy.”

9.12

Also, according to the Pūrva-caryā Sūtra of the Bodhisattva: At that time, when the Bodhisattva saw his mother standing on the ground grasping the branch of the tree with her hand, he arose from his seat in the womb with right mindfulness. When the mothers of all other sentient beings are about to give birth to a child, their whole bodies ache everywhere and they undergo great anguish, repeatedly sitting down and repeatedly standing up, unable to find comfort. But the Bodhisattva’s mother was joyful and serene, her body experiencing great bliss. At that time, Queen Māyā stood on the ground, grasped the branch of the plakṣa tree with her hand, and then gave birth to the Bodhisattva. This was a marvelous event of the Bodhisattva, an unprecedented phenomenon. It symbolizes that when the Tathāgata achieved buddhahood, he was free from weariness and fatigue, able to uproot the roots of all defilements and sever all fetters of defilements, just as when the crown of a tāla tree is cut off, it ultimately never grows again, being without marks, without form, and without any phenomenon of subsequent birth. This was an auspicious sign prior [to the buddhahood] of the Tathāgata.

9.13

Furthermore, because all sentient beings are oppressed by the suffering of birth, they move about within the womb from place to place. Not so the Bodhisattva: he entered from the right side and remained in the right side; while in the womb he never moved. And when he was about to emerge, he was born from the right side, without being pressed or afflicted by the host of sufferings. This was an unprecedented event of the Bodhisattva. It symbolizes that after achieving buddhahood, through the end of the ultimate future, in practicing the brahmacarya he would be forever without fear, constantly obtaining joy, free from any further sufferings.

9.14

Moreover, when the Bodhisattva was first born from his mother's right side with right mindfulness, he emitted a great light that illuminated everywhere. This was an unprecedented event of the Bodhisattva. It symbolizes that after achieving buddhahood, he tore asunder the dark net of ignorance and was able to emanate the bright and pure light of great wisdom. Furthermore, when the Bodhisattva had first emerged from the right side with right mindfulness, the Bodhisattva’s mother’s body remained serene and normal, unharmed and undamaged, without sores or pain, the Bodhisattva’s mother’s body being no different from before. This was an unprecedented phenomenon of the Bodhisattva. It symbolizes that after achieving buddhahood, in practicing the brahmacarya, he was without lack or diminution, complete and not deficient.

9.15

Furthermore, when the Bodhisattva first emerged from his mother's womb, he arose serenely without suffering or distress. None of the impurities could soil him, unlike ordinary sentient beings. It was just like when a wish-fulfilling lapis lazuli jewel is wrapped in kāśika cloth: neither stains the other. This was an unprecedented phenomenon of the Bodhisattva. It symbolizes that after achieving buddhahood, he would be in the world and abide in the world as an unprecedented phenomenon of the world, unpolluted and unstained by the impurities and taints of the world.

9.16

Furthermore, when the Bodhisattva first emerged from his mother’s womb, Śakra, Lord of the Devas, wrapped his own hands in fine, exquisite celestial kauśeya cloth and was the first to receive and hold up the Bodhisattva's body. This was an unprecedented phenomenon of the Bodhisattva. It symbolizes that after achieving buddhahood, when he initially became the lord of the sahā world, the Great Brahmā King was the first to exhort and request the Tathāgata to teach the Dharma.

9.17

Furthermore, when the Bodhisattva was first born from the right side, the Four Heavenly Kings held the Bodhisattva in their arms, brought him before his mother, and showed him to her, saying: “Great Queen of the world, you may now rejoice! The Queen has given birth to a son who has obtained a human body; even the devas rejoice and praise him, how much more so humans!” This was an unprecedented phenomenon of the Bodhisattva. It symbolizes that after achieving buddhahood, countless members of the fourfold assembly would go to the Tathāgata to hear and receive the Dharma, following the Tathāgata's teachings without disobeying or opposing them. Furthermore, after being born, the Bodhisattva stood on the ground, looked up at his mother's right side, and spoke these words: “From this day forward, I shall never receive this physical form again; I shall not enter the womb or lie in a mother’s side. This is my final body. I shall become a Buddha.” This was an unprecedented phenomenon of the Bodhisattva. It symbolizes that after achieving buddhahood, he spoke these words: “My cycle of rebirths has been entirely exhausted; the brahmacarya has been established; what was to be done has been accomplished; I shall receive no further existence.” This was an auspicious sign prior [to the buddhahood] of the Tathāgata.

9.18

Furthermore, the Nirvāṇa Sūtra says: When the Bodhisattva was first born, he walked seven steps in each of the ten directions. The great spirit-generals Māṇibhadra and Pūrṇabhadra held banners and canopies. Countless and boundless worlds trembled. A golden radiant glow filled the sky. The Nāga King Nanda and Upananda used supernatural powers to bathe the Bodhisattva’s body. The images of the devas welcomed him and bowed down in reverence. The rṣi Asita folded his hands in respect. In his prime, [the Bodhisattva] renounced desire as though casting aside spittle, undeluded by worldly pleasures. He left household life to practice the Path, delighting in solitude. To shatter wrong views, he practiced austerities for six years. Toward all sentient beings, he was impartial and non-dual. His mind was constantly in samādhi, never scattered from the beginning. His body was adorned with magnificent marks and signs. Wherever he walked, mounds and ruins were flattened. His robes stayed four inches away from his body and did not fall. When walking, he looked straight ahead without glancing left or right. Of the food he ate, nothing remained whole. Where he sat and stood, the grass was not disturbed. To tame sentient beings, he went forth to teach the Dharma, his mind without arrogance.

9.19

Section 5: Attracting Blessings

9.20

As the Sūtra on Cause and Effect says: When the Prince was born, beneath the tree there also grew seven lotus flowers with seven stems made of the seven treasures, as large as cartwheels. The Bodhisattva immediately landed upon the lotus flowers, and without anyone supporting him, he walked seven steps on his own (the Sūtra on the Great Skillful Means says: walking seven steps corresponds to the seven limbs of enlightenment). He raised his right hand and made a lion's roar, saying: “Among all devas and humans, I am the most honored and most supreme. Countless births and deaths are now ended!” Having spoken these words, the Four Heavenly Kings immediately received the Prince's body with celestial silk and placed it upon a jewelled stand. Śakra Devānām Indra held a jewelled canopy in his hand, and the Great Brahmā King held a white whisk, standing in attendance on the left and right. The Nāga King Nanda and the Nāga King Upananda spouted pure water in the sky—one warm, one cool—to bathe the Prince's body. (The Lalitavistara says: The devas, Śakra, and Brahmā rained down varied rare fragrances, and nine dragons above poured down fragrant water to bathe the Bodhisattva. The Auspicious Response Origin Sūtra says: Brahmā and Śakra descended to attend him, and the Four Great Kings received the Bodhisattva's body and placed it on a golden stand. The Origin of Practice Sūtra says: The nāga king brothers rained warm water on the left and cold water on the right, and Śakra and Brahmā wrapped the Bodhisattva's body in celestial robes.) His body was golden, endowed with the thirty-two marks, radiating a great light that universally illuminated the trichiliocosm. The country of Kapilavastu is the center of three thousand suns and moons, and twelve thousand heavens and earths. (Thus there are a million billion suns and moons, and four million billion lands under heaven. “Three thousand” is merely an abbreviation of the essential number. From this we know that distinguishing between Chinese and barbarian is neither easy nor detailed. The Classic of the Regions Within the Seas says: The country of Shendu is where the Xuanyuan clan dwelt. Guo’s commentary says: It is the country of Tianzhu. Based on this, calling it the center of heaven and earth is not without basis. The Book of the Later Han says: Regions beyond the Congling mountains are called the Nine Barbarians; their magnificence surpasses the Central Plains. The Spring and Autumn Annals of Wu and Yue says: When Jizi entered Zhou, he saw the Zhangfu caps and the music of the Three Dynasties, and said, “How could the barbarian state of Wu possess this?” Although such distinctions exist, governance is not necessarily bound to territory; thus it must change with the times and cannot be equated with the Madhyadeśa being permanently fixed from beginning to end.) Furthermore, the Mahāprajñāpāramitā-śāstra asks: “Why is the Buddha of golden color?” It replies: “If iron is placed beside gold, it is not seen. Present gold, compared with the gold of the Buddha's time, is not seen. The gold of the Buddha's time, compared with Jāmbūnada gold, is not seen. Jāmbūnada gold, compared with the golden sands on the path of the wheel-turning holy king in the great sea, is not seen. Golden sand, compared with a golden mountain, is not seen. A golden mountain, compared with the gold of Mount Sumeru, is not seen. The gold of Mount Sumeru, compared with the gold of the necklaces of the thirty-three devas, is not seen. The gold of the necklaces of the thirty-three devas, compared with the gold of the Yāma Devas, is not seen. The gold of the Yāma Devas, compared with the gold of the Tuṣita Devas, is not seen. The gold of the Tuṣita Devas, compared with the gold of the Nirmāṇarati Devas, is not seen. The gold of the Nirmāṇarati Devas, compared with the gold of the Paranirmitavaśavartin Devas, is not seen. The gold of the Paranirmitavaśavartin Devas, compared with the bodily color of the Bodhisattva, is not seen. Such wondrous color is called the mark of golden color.” Furthermore, the Auspicious Response Sūtra says: When the Prince was first born, the eight classes of devas and nāgas appeared in the sky, performing celestial music and singing hymns and praises, burning incense and scattering flowers, raining down countless celestial robes and necklaces in dazzling profusion. Furthermore, beneath the tree there suddenly sprang up four wells of water endowed with the eight virtues. There were thirty-four auspicious signs, which cannot be recounted in full (they are roughly the same as those explained above among the thirty-two signs).

9.21

Section 6: Subduing the Heterodox

9.22

As the Auspicious Response Sūtra says: When the Prince was first born, the Great King immediately deployed the fourfold army and entered the garden together with his ministers. Seeing such marvelous omens of the Prince, he was at once joyful and fearful. Folding his hands, he paid homage to the heavenly deities. Stepping forward, he took the Prince in his arms, placed him upon an elephant carriage made of the seven treasures, and together with his ministers and court ladies, accompanied by the devas making music, entered the city. Because the King did not yet know the Three Jewels, he took the Prince to the deva temple. When the Prince entered, the statues of the Brahmā devas all rose from their seats and bowed to the Prince's feet, saying to the King: “Great King, you should know that this Prince is the most revered among devas and humans; the deities in the sky all pay homage to him. Does the Great King not see such signs? How could you have him come here to bow to us?” King Śuddhodana and his ministers marvelled at this unprecedented event. They immediately took the Prince out of the deva temple and returned to the inner palace. The Lalitavistara says: When the Prince reached the temple, he spoke a verse:

9.23

“At my birth, the trichiliocosm shook; / Śakra, Brahmā, and the asura deities,
The sun, moon, and the Deva Kings of the breath, / All came to bow, touching head and face to the ground.
What god surpasses this, / That you bring me to his abode?
Transcending the gods, God among gods, / No god can compare with or surpass me.
Accompanying worldly customs, I have appeared here; / Displaying omens, bringing joy to humanity.
With diverse offerings, / They serve the Sage, God among gods.”

9.24

Thereupon the Deva Kings, Śakra, Brahmā, and the Four Kings each left their original seats, immediately descended, threw their five limbs to the ground, and bowed to the Bodhisattva's feet. The devas and humans, hundreds of thousands of them, silently gasped in wonder, praising him in resonant voices as unprecedented. Leaping with joy, the earth shook greatly, the devas rained down host of flowers, and hundreds of thousands of musical instruments sounded on their own without being played. The images of the devas revealed their true forms, bowed to the Bodhisattva's feet, and stood before him. Thereupon it was praised in verse:

9.25

“Sumeru compared to a mustard seed, / Surpassing the transformations of deva and nāga kings.
The sun and moon bow down in weariness; / How could wisdom and virtue pay homage to them?
The trichiliocosm takes refuge of itself. / A mustard seed compared to Sumeru,
A cow's footprint compared to the great sea; / The Supreme Honored One is likened to the sun and moon.
If one can pay homage to this Honored One, / The merit and blessing are beyond reckoning.
Each obtains peace and serenity, / Their virtue abundant without measure.”

9.26

Section 7: Mutual Resonances

9.27

As the Ruiying jing states: at that very time, the various Śākya clansmen also gave birth on the same day to five hundred male children. The Xiuxing benqi jing states: throughout the country, eighty-four thousand elders gave birth to children who were all male. Eighty-four thousand mares in the stables gave birth to foals. One among them was extraordinary, its coat pure white, its mane and tail adorned as if strung with pearls; therefore it was named Kanthaka. The servant was named Chanda.

9.28

The Ruiying benqi jing also states: the servant was named Chandaka and the horse was named Kanthaka. At that time, in the king's stables, the she-elephants gave birth to white calves, and the mares gave birth to white foals. The cattle and sheep also gave birth to five-coloured lambs and calves. The numbers of these various kinds were each five hundred. The prince's handmaidens also gave birth to five hundred servants (the Puyang jing states that five thousand handmaidens each gave birth to a strongman). At that time, five hundred buried treasures in the palace naturally burst forth. Various merchants returned from gathering jewels across the sea, each bringing rare treasures to offer in tribute to the king. Because of all these auspicious omens, they named the crown prince Siddhārtha. At that time, eight princes were also born on the same day as the crown prince of King Śuddhodana; each harboured joy and together they devised good names. Furthermore, the Fo benxing jing states: in the kingdom of Kapilavastu there were eight cities, containing a total of nine million households. Devadatta was born on the seventh day of the fourth month. The Buddha was born on the eighth day of the fourth month. The Buddha's younger brother Nanda was born on the ninth day of the fourth month. Ānanda was born on the tenth day of the fourth month. Devadatta's body was one zhang, five chi, and four cun tall. The Buddha's body was one zhang and six chi tall. Nanda's body was one zhang, five chi, and four cun tall. Ānanda's body was one zhang, five chi, and three cun tall. Those of the noble clan of the Śākyas were one zhang and four chi tall. Those of the other classes in the kingdom were all one zhang and three chi tall. The bodhisattva's maternal family was eight hundred li away from the city, surnamed Gautama; [the head] was a minor king ruling over one million households, named King Koṭi. The family of the bodhisattva's wife was also surnamed Gautama; the Śākya elder was named Shuiguang ('Water-Light'), and his wife and mother was named Yuenv ('Moon-Daughter'). There was a city situated near their border. When the daughter was born, the sun was about to set, and its remaining glow shone into their house so that the inside of the chamber was completely illuminated. Because of this, they gave her the courtesy name Goyi, which in the Jin language means 'Bright Maiden'. Goyi was the crown prince's first consort; her father was named Elder Shuiguang. The crown prince's second consort, who gave birth to Rāhula, was named Yaweitān; her father was named Elder Yishi. The crown prince's third consort was named Lu'ye; her father was named Elder Śākya. Because there were three consorts, the crown prince's royal father erected three palaces for the three seasons. Each palace had twenty thousand court ladies, so across the three palaces there were sixty thousand court ladies in all. Because the crown prince was destined to become a cakravartin king, sixty thousand court ladies were provided.

9.29

Section 8: Comparative Assessment

9.30

As the Yogācārabhūmi-śāstra states, there are four kinds of entering the womb: first, entering with correct mindfulness, but abiding and exiting without correct mindfulness; second, entering and abiding with correct mindfulness, but exiting without correct mindfulness; third, being able to do all with correct mindfulness; fourth, doing all without correct mindfulness. The first refers to a cakravartin; the second refers to a pratyekabuddha; the third refers to a bodhisattva; the fourth refers to all other sentient beings. A verse in the Ratnagotravibhāga states:

9.31

Descending from heaven and entering the womb, / manifesting birth and having parents,
Remaining at home and showing [himself as] an infant, / mastering the various arts and crafts,
Amusing himself, playing, and touring, / renouncing household life and practicing austerities,
Manifesting study under non-Buddhists, / subduing the celestial Māra,
Attaining buddhahood and turning the wheel of the Dharma, / showing the path and entering nirvāṇa: / Sentient beings of meager merit / are unable to see the Tathāgata.

9.32

The Ruiying jing states: the crown prince was born on the eighth day of the fourth month at night, when the morning star appeared. Furthermore, the Fo xing zan states: on the eighth day of the third month, the bodhisattva was born from the right flank. The Guoqu xianzai yinguo jing states: on the eighth day of the second month, the queen went to the Lumbinī grove; seeing the aśoka blossom, she raised her right hand to pluck it, and [the bodhisattva] emerged from her right flank. We now consider that because the generations are distant and the translators were earlier and later, it is difficult to determine this based on the scriptural texts alone. When seeking confirmation in external classical texts, it seems discernable. The Chunqiu states: in the seventh year of Duke Zhuang of Lu, which was the eleventh year of King Zhuang [of Zhou], in the fourth month on the day xinhai, the fixed stars did not appear, and stars fell like rain. Examining both internal and external [records], the fourth month is taken to be the correct one.

9.33

Section 6: Attending and Nurturing (this has three subdivisions)

9.34

Subdivision on Stating the Intention
Subdivision on Rearing
Subdivision on Auspicious Omens

9.35

Subdivision 1: Stating the Intention

9.36

Now, the divine and subtle is tranquil and all-penetrating; perfect wisdom is serene and clearly illuminating. The Way transcends the confines of impure form; the Principle exhausts the realm of arising and ceasing. Since form and consciousness have long been transcended, could he truly have been born in a royal palace? Since arising and ceasing are already exhausted, how could he rely on attendants and guards? It is only that the Great Sage, responding by taking birth, fundamentally aims to benefit beings. Where there is a stimulus, there he appears; there is no obscurity he does not perceive. The opportunities for transformation take myriad paths, and what is received and expounded is not of one kind alone. He may rely on tranquil meditation to awaken to the Way, or resort to wise understanding to open their minds; he may manifest as an infant receiving support, or appear as nursing on milk for nourishment. The conditions for awakening are manifold and cannot be reduced to a single rule. This is the capacity to guide beings, the method for delivering the mundane world.

9.37

Subdivision 2: Rearing

9.38

According to the Fo benxing jing: at that time, when seven days had just elapsed since the birth of the crown prince, Queen Māyā, the crown prince's mother, passed away. Some masters say: the lifespan and karmic measure of Queen Māyā was only seven days, and that is why she passed away. Nonetheless, in the past this was always the rule: after a bodhisattva has been born for seven days, the mother of every bodhisattva reaches the end of her life. Why is this? Because when the bodhisattvas leave household life at a tender age, their mothers would see this, their hearts would break, and they would immediately pass away. Furthermore, masters of the Sarvāstivāda school say that the mother, seeing the handsome and extraordinary physical form of her newborn son, could not bear her overwhelming joy and immediately passed away. After passing away, she was immediately reborn in the Trāyastriṃśa Heaven. At that time, after King Śuddhodana saw that the queen had passed away, he immediately summoned the Śākya clan and had them gather together like clouds. He addressed them, saying: 'All of you kinsmen are relatives of the state. Now this child is an infant who has lost his mother; to whom shall the responsibility of nursing and feeding be entrusted? Who can be instructed to raise him and ensure his survival? Who is able to show pity and love him as if he were her own child?' At that time, there were five hundred young brides of the Śākya clan. Each of these brides cried out, saying: 'I can raise him! I can look after him!' Then the elders of the Śākya clan said to those women: 'All of you are young and in your prime, your minds indulging in sensual desires; you cannot nurture him at the proper times or love him with compassion in accordance with the Dharma. Only this Mahāprajāpatī is a close relative, the child's true maternal aunt. Therefore, she is capable of tending to and raising the body of the child.' Then King Śuddhodana immediately took the crown prince, entrusted him to the aunt, and addressed her, saying: 'Welcome, O lady! Such a child must be raised; you must protect and support him well, cause him to grow, and bathe him at the proper times.' In addition, thirty-two women were specially chosen to assist in raising him: eight women were designated to hold the prince, eight women to bathe the prince, eight women to suckle the prince, and eight women to play with him. At that time, Mahāprajāpatī addressed King Śuddhodana, saying: 'I shall respectfully obey the king's order and dare not go against it.'

9.39

Subdivision 3: Auspicious Omens

9.40

Furthermore, the Fo benxing jing states: from the time the crown prince was born onward, the household of King Śuddhodana increased day by day in all wealth, benefits, gold, silver, and rare treasures; neither two-footed nor four-footed beings were ever lacking. And verses were spoken, saying:

9.41

The five grains and precious treasures, / gold, silver, and various garments, / Whether made or unmade, / were naturally plentiful and sufficient. / For the child and the loving mother, / milk, curds, and ghee were always abundant; / Even for loving mothers with little milk, / it all welled up and overflowed.

9.42

At that time, all the enemies of King Śuddhodana naturally gave rise to an equanimous mind; they gradually developed close affection and became of one mind and purpose. Wind and rain occurred at the proper seasons without any disasters of hail or turmoil. A little planting yielded a large harvest. All the people conducted themselves in accordance with the Dharma, practicing various forms of dāna and producing numerous merits. No one suffered injustice or untimely death, and all were joyful, just like in the heavens without any difference. Because of the power of the majestic virtue of the crown prince, all such matters were invariably accomplished. As the verse says:

9.43

The people of the world complied with the honoured teachings, / neither stingy nor covetous; / There was none who did not act in accordance with the Dharma, / and with compassionate minds they did not commit killing. / Hunger and thirst having been relieved, / food and drink were all sufficient; / Everyone was completely joyful, / and together enjoyed pleasure like that of heaven.

9.44

Furthermore, the Puyang jing states: seven days after the bodhisattva was born, his mother passed away and received the auspicious reward of rebirth in the Trāyastriṃśa Heaven. As soon as she ascended to that heaven, fifty thousand Brahmā gods, each holding a precious vase, and twenty thousand wives of Brahmā and Māra holding precious threads in their hands, attended upon the mother of the bodhisattva. Furthermore, the Ruiying benqi jing states: the bodhisattva originally knew that the virtue of a mortal mother could not bear his obeisance; therefore, because her end was near, he was born from her. Furthermore, the Da shanquan jing states: seven days after his birth, his mother died; her merit entitled her to ascend to heaven, and it was not the bodhisattva's fault. Furthermore, the Yinguo jing states: the crown prince's maternal aunt, Mahāprajāpatī, nursed and raised the crown prince no differently than his own mother.

9.45

Section 7: Divination of Physical Marks (this has eight subdivisions)

9.46

Subdivision on Stating the Intention
Subdivision on Ordering Divination
Subdivision on Presenting Homage
Subdivision on Manifesting the Marks
Subdivision on Karmic Causes
Subdivision on Commonalities and Differences
Subdivision on Comparative Assessment
Subdivision on the Hundred Merits

9.47

Subdivision 1: Stating the Intention

9.48

Now, the Supreme Sage is without fixed form, manifesting or concealing in accordance with conditions. He clarifies his spirit in empty illumination, responding to needs like an echo. This is what is meant by 'tranquil and motionless, yet stimulated and thus penetrating everywhere.' Thereupon, he descended in spirit into the Tuṣita Palace, and projected his form into the realm of Kapilavastu. In lineage, cakravartin kings succeeded one another; in pedigree, the holy paths were mutually linked. The central land of the three-thousand [worlds] differs indeed from the city of Luoyi; the court of eighty thousand [realms] surpasses Mount Kuaiji. His clan and kin were so illustrious—who could fully describe them? Even if Dame Lü's reading of the physiognomy of Emperor Gaozu is called by the world 'knowing men', if compared to Asita's viewing of our Teacher, they cannot be mentioned in the same breath. Comparing their superiority and inferiority, their rising and sinking are vastly different.

9.49

Subdivision 2: Ordering Divination

9.50

As the Ruiying jing states: at that time, King Śuddhodana had five hundred intelligent physiognomists sought out and summoned to divine the crown prince. The physiognomists said: 'This son of the king is truly the eye of the world. Just like pure gold, he possesses various primary and secondary marks that are extremely clear and pure. If he leaves the household life, he will attain all-knowledge; if he remains at home, he will become a wheel-turning sage king governing the four continents, the foremost of all.' They also addressed the king, saying: 'There is a brāhmaṇa seer named Asita, endowed with the five supernatural powers, who dwells on Mount Gandhamādana. He is able to resolve the king's doubts.' At that time, the king thought to himself: 'The route to Mount Gandhamādana is perilous and precipitous, impassable to humans. By what means can he be invited to come here?' As the king was thinking this, the seer Asita knew his intention from afar and came through the air to read the physiognomy for the king. When the king saw him arrive, his joy and solace were beyond words. The king and queen carried the crown prince out, wishing to pay homage to the seer. At that time, the seer stopped the king, saying: 'This is the most revered among devas and humans in the three realms; why should he be made to pay homage to me?' Thereupon that seer arose, joined his palms, and paid homage to the crown prince's feet. The king and queen addressed the seer, saying: 'We only wish that you carefully read the crown prince's marks.' When the seer had finished reading the marks, he suddenly wept with grief, unable to contain himself. When the king and queen saw the seer weep, their whole bodies trembled with fright and they gave rise to great anxiety and distress, like a small boat tossed by great waves. They immediately asked the seer: 'What ill omen does my son possess that causes you to weep?' He replied: 'The crown prince is fully endowed with the marks and signs; there is no ill omen. I only regret that my age has already reached one hundred and twenty years. Before long, I will pass away and be reborn in the Heaven of Non-Conception, unable to behold the rising of the Buddha or hear the scriptural Dharma; therefore I weep for myself. If a sentient being possesses the thirty-two marks, but they appear in improper places and remain indistinct for a long time, this person will certainly become a wheel-turning sage king. If all thirty-two marks are found in their proper places and are fully distinct, this person will certainly attain all-knowledge. I now observe that all the marks of the great king's crown prince are in their proper places and are extremely distinct; therefore I know with certainty that he will attain saṃbodhi.' After the seer spoke these words for the king, he took his leave and departed.

9.51

Furthermore, the *Fo benxing jing* states: [The sage said,] 'Great King, I now lament for myself that my years are advanced, my faculties mature, and I am decrepit and decaying with age. At that future time, I will not be able to behold [him] and will lose this great benefit. Therefore, I now grieve and mourn for myself; it is not that he is inauspicious.' Thereupon he spoke a gāthā for the Great King:

9.52

'I regret that I suffer great delusion, / not meeting the time when he attains the Way.
Passing in vain through a whole life having heard nothing, / is this not indeed my loss of great benefit?
I am now old and my faculties are fully mature; / the time of death approaches and will not be delayed.
Thinking that in this life-portion I was fortunate enough to encounter him, / I am therefore at once joyful, sorrowful, and fearful.
The Great King's Śākya clan is just now flourishing, / giving birth to this boy, a person of merit.
While all sufferings oppress the world, / he will be able to cause all to attain peace and joy.'

9.53

Section 3: Presenting Respectful Salutations

9.54

According to the *Fo benxing jing*: At that time Māyā went to the place of the boy. Having arrived, she took him with her hands, cradling the boy's head, turning it toward the ṛṣi intending that he bow down to the ṛṣi's feet. At that time, through the power of the boy's majestic virtue, his body turned of itself so that his feet faced the ṛṣi. Then King Śuddhodana joined in to assist, turning the boy's head to make him bow to the ṛṣi. Through the boy's power, his feet turned back of themselves toward that ṛṣi. King Śuddhodana again turned the boy's head toward the ṛṣi, and again his feet turned back. This happened three times. Asita beheld the boy from afar. At that time the boy radiated a constant light that illuminated and touched the great earth. The boy's majestic virtue was upright and pleasing; his color was like pure jambūnada gold, his head was like a jeweled canopy, his nose was straight and round, his long arms hung down, and his limbs and joints were regular and proportioned. He was complete with adornments, lacking nothing and deficient in nothing. Then Asita immediately rose from his seat and said to the King: 'Great King, do not turn the boy's noble head toward me! Why? That head should not prostrate to my feet; my head ought to prostrate to his feet.' He further proclaimed these words: 'Rare! Rare! A great personage has appeared in the world! Most exceedingly rare! A great personage has appeared in the world! What I originally heard from the heavens was precisely this boy; it is truly and definitely so, not different from that!' Then Asita adjusted his garments, bared his right shoulder, placed his right knee upon the ground, extended both hands, held the boy, placed him upon the crown of his head, and returned to his original seat. Having sat upon his original seat, he lowered the boy and placed him on his lap.

9.55

Section 4: Manifesting the Physical Marks

9.56

As the *Fo benxing jing* states: Then King Śuddhodana again addressed the ṛṣi, saying: 'Great Master, my intention is to keep my son always with me. By what expedient means, while he is still in his youth, can I prevent him from forsaking me?' The ṛṣi Asita again said to the King: 'Great King, I truly cannot decisively specify such an expedient means so as to create an obstruction.' Then King Śuddhodana again spoke to the ṛṣi, saying: 'Great Master, listen well! I shall now employ various expedient means. Having devised these expedients, I shall not allow my son, from his youth up to his prime, to be permitted to depart for a moment, forsaking me to go forth from the household life.' The ṛṣi Asita then asked the King: 'Great King, on what account do you speak such words today?' King Śuddhodana replied to the ṛṣi Asita: 'Venerable Master, you should know: all the physiognomists throughout my realm have told me that if this boy remains at home, he will become a wheel-turning sacred king. On account of this circumstance, I speak in this manner.' The ṛṣi Asita again said to the King: 'Great King, you should know: those physiognomists are all speaking great falsehoods! Why? Such supreme marks are not the marks of a wheel-turning sacred king. Now this boy possesses the hundred auspicious marks and the eighty secondary signs, surpassing, distinctive, exceptionally fine, distinct, and luminous, all completely fulfilled.' King Śuddhodana asked the ṛṣi: 'Great Master, what are the eighty secondary signs?' Then Asita fully addressed the King (The full explanation of the eighty secondary signs is as in the sūtra; here it is explained according to the *Śrīkaṇṭha-sūtra* [Sheng tianwang jing]). Thus the *Sheng tianwang jing* states that the Buddha himself said: 'As for the eighty secondary signs: (1) The crown of the head cannot be seen; (2) The crown bone is firm and solid; (3) The forehead is broad, flat, and regular; (4) The eyebrows are high, long, shaped like the crescent moon, and the color of deep blue lapis lazuli; (5) The eyes are wide and long; (6) The nose is prominent, round, and straight, and the nostrils are not exposed; (7) The ears are thick, wide, and long, with fully developed lobes; (8) The body is firm and solid like Nārāyaṇa's; (9) The parts of the body are indestructible; (10) The joints of the body are firm and compact; (11) Turning the entire body to look back, he is like an elephant king; (12) The body possesses radiance; (13) The body is harmonious and erect; (14) He is ever youthful and never ages; (15) The body is always lustrous; (16) The body protects and guards itself without relying on others; (17) The parts of the body are complete; (18) Consciousness is fulfilled; (19) Deportment is fully perfected; (20) Majestic virtue resounds afar; (21) He faces all and turns his back on none; (22) His dwelling place is secure, without peril or agitation; (23) The mouth is well-proportioned, neither too large nor too long; (24) The face is broad and flat; (25) The face is round and pure like the full moon; (26) There is no haggard countenance; (27) His advancing and stopping are like an elephant king; (28) His demeanor is like a lion king; (29) His gait is like a goose king; (30) The head is shaped like a madana fruit; (31) The complexion of the body is radiant and pleasing; (32) The insteps are thick; (33) The nails are like red copper leaves; (34) When walking, impressions of wheel-marks appear on the ground; (35) The lines on the fingers are ornate; (36) The lines on the fingers are distinct and not obscured; (37) The lines on the hands are distinct and straight; (38) The lines on the hands are long; (39) The lines on the hands are unbroken; (40) The hands and feet are as desired; (41) The hands and feet are red and white, like lotus blossoms; (42) The orifices are completely endowed with marks; (43) His stride does not fall short; (44) His stride does not overshoot; (45) His stride is calm and even; (46) The navel is deep and thick, shaped like a coiled snake, round and turning to the right; (47) The color of the hands is bluish-red like a peacock's neck; (48) The hair is lustrous and pure; (49) The body hairs curl to the right; (50) The mouth emits supreme fragrance, as do all the body hairs; (51) The color of the lips is red and moist like the bimba fruit; (52) The moistness of the lips is well-matched; (53) The tongue is thin in shape; (54) All delight in beholding him; (55) He speaks harmoniously and pleasantly according to the minds of sentient beings; (56) In all places his words are nothing but good; (57) Seeing people, he greets them first; (58) The voice is neither high nor low, matching the delight of sentient beings; (59) He preaches the Dharma according to the languages of sentient beings; (60) He preaches the Dharma without attachment; (61) He looks upon sentient beings equally; (62) He observes first and acts afterward; (63) Emitting a single sound, he answers the voices of the multitude; (64) In preaching the Dharma, the sequence is always based on causes and conditions; (65) There are no sentient beings who can fathom his marks completely; (66) Those who gaze upon him never tire; (67) He is fully endowed with all voices; (68) He displays auspicious complexions; (69) Obstinate persons who see him are subdued; frightened persons who see him attain peace and security; (70) The voice is clear and pure; (71) The body does not lean or shake; (72) The parts of the body are grand; (73) The body is tall; (74) The body is undefiled; (75) The light enveloping the body extends one zhang on every side; (76) Light illuminates his body as he walks; (77) The body is pure; (78) The light and complexion are lustrous like a blue pearl; (79) The hands and feet are plump; (80) The hands and feet bear the śrīvatsa mark.' According to the *Bao nü jing* (Sūtra of the Precious Maiden) spoken by the Buddha: Thereupon the Precious Maiden asked the World-Honoured One: 'The Tathāgata possesses the thirty-two marks of a great personage. In past existences and former lives, what merits did you cultivate to attain these marks spread throughout the body?' The Buddha told the Precious Maiden: 'In ancient kalpas I cultivated immeasurable merits and brought together myriad practices, whereby I attained these marks spread throughout my body. Now I will briefly summarize the essentials. That the Tathāgata's feet stand firm and level—this mark of a great personage—is because in ancient kalpas I firmly encouraged and aided others without retreating, and never concealed the merits of others.'

9.57

'That the Tathāgata's hands and feet bear Dharma-wheels—this mark of a great personage—is because in ancient kalpas I set up many various kinds of gifts. That the Tathāgata, the Truly Realized One, has slender and long fingers—this mark of a great personage—is because in ancient kalpas I separately explained the scriptural meanings and rescued and protected sentient beings so that they had no distress. That the Tathāgata's hands and feet have webbed membranes—this mark of a great personage—is because in ancient kalpas I never disrupted others' retinues. That the Tathāgata's hands and feet are soft and delicate—this mark of a great personage—is because in ancient kalpas I gave through wisdom various types of clothing and fine, soft garments. That the Tathāgata has seven full areas—this mark of a great personage—is because in ancient kalpas I broadly made manifold gifts to supply those who lacked. That the Tathāgata's knees are upright and seamless, and his shanks are like an antelope's—this mark of a great personage—is because in ancient kalpas I received and upheld the scriptures without violation or loss. That the Tathāgata's privy parts are concealed like a horse's—this mark of a great personage—is because in ancient kalpas I was prudent with my body and stayed far away from lustful practices. That the Tathāgata's cheeks are full like a lion's—this mark of a great personage—is because in ancient kalpas I broadly cultivated pure karma and brought my practice to completion.'

9.58

'That the Tathāgata, the Truly Realized One, constantly has a svastika naturally appearing on his chest—this mark of a great personage—is because in ancient kalpas I eliminated defiled and unwholesome deeds. That the Tathāgata's limbs and body are fully perfected—this mark of a great personage—is because in ancient kalpas I gave fearlessness and comforted people.'

Linked texts (1)

法苑珠林 — 道世, Classical Chinese