Monks, while the Bodhisattva was staying in the midst of his retinue of consorts, there were numerous gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as Śakra and Brahmā and the guardians of the world, who were eager to make offerings to the Bodhisattva. They arrived calling out in joyous voices. However, monks, as time went on, many of these gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as Śakra, Brahmā, and the world protectors, began to think to themselves:

“Now, isn’t this sacred being staying too long among the consorts? There are beings who have been brought to maturity over a long period of time through the four means of attracting disciples, namely generosity, kind talk, meaningful actions, and practicing what one preaches. Once he attains awakening, those beings would be able to understand his teachings on the Dharma. But perhaps all these suitable recipients for his teaching may be gone by then. In that case, the Bodhisattva will leave his home and awaken to unexcelled, perfect, and complete buddhahood on his own.”

So they approached the Bodhisattva. Full of respect and devotion, they joined their palms and bowed before him. Standing expectantly in his presence, they asked with concern:

“Will we ever witness the Bodhisattva—this sacred, supreme, and pure being—leave home as an act of renunciation? Once he has left home, will we see him sitting under the great king of trees, taming Māra and his army, and awakening to unexcelled, perfect, and complete buddhahood?

“When shall we see him accessing the ten powers of the thus-gone ones, the four types of fearlessness of the thus-gone ones, and the eighteen unique qualities of a buddha? Or spinning the unexcelled wheel of Dharma in its twelve aspects? Or teaching, through a vast display of buddhahood, according to the wishes of the world, including its gods, humans, and demigods, and satisfying them?”

Monks, for a long time—many uncountable eons—the Bodhisattva had always and continuously been without any need to rely on others. He was his own master with regard to worldly concerns, as well as those that go beyond the world. For a long time he had known the right time, the occasion, and the opportunity for the practice of all aspects of the roots of virtue. His higher knowledge was flawless, and his five types of superknowledge were fully manifest. Since he had a masterly command of his sense faculties, he could manifest miraculous powers. He knew indeed what was timely as well as what was untimely. Seeking the right opportunity, he would never miss it, just like the great ocean, which is always timely. Since he possessed the power of clairvoyant wisdom, he knew everything himself:

“This is the appropriate time for reaching out, this is the time for separation, this is the time for getting together, this is the time for showing kindness, this is the time for resting in equanimity, this is the time to speak, this is the time to remain silent, this is the time to leave home, this is the time to take ordination, this is the time to recite, this is the time for deep reflection, this is the time to stay in solitude, this is the time to stay within royal circles, this is the time to be among priests and householders, and this is the time to be among gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world protectors, monks, nuns, as well as male and female novices. This is the time to teach the Dharma, and this is the time to rest inwardly.”

At all times the Bodhisattva knew whether the time was suitable or not, and he watched out for opportunities. Monks, for bodhisattvas who have reached their last existence, it is customary that the buddhas, the blessed ones, who dwell in the realms within the ten directions, always come while these bodhisattvas amuse themselves in the female quarters and encourage them through singing and music to enter the gate of Dharma.

On this topic, it is said:

Whatever perfect beings abide in the worlds of the ten directions, It is through their special power that, accompanied by music, These verses and songs, so pleasant and sweet, Encourage the supreme being to renounce his home.

“When witnessing others who suffer greatly, You previously made an aspiration To become their protector and refuge, As well as their supreme supporter and defender.

“Virtuous Hero! Remember your previous actions And your vow to help others. This is your time, your moment; So, Supreme Sage, renounce your palace!

“It is for the sake of those for whom you have previously given up The best of wealth, and even your head, arms, and legs, That you will become a buddha, the supreme tamer of gods and humans, The foremost in the world, and a storehouse of hundreds of qualities.

“With discipline you must perform austerities and hardship; With patience you will benefit others. With diligence you will unfold all good qualities; Your concentration and knowledge will have no equal in the three realms.

“The many beings afflicted by anger and blemished by hate Must be embraced by your love, Thus-Gone One. Those who are lost and without any qualities of goodness And the many unskillful ones must all feel your compassion.

“With your merit and wisdom, virtue pervades your body; With your stainless concentration and higher knowledge, you shine brightly. You illumine the ten directions, Like the stainless moon free from clouds.”

Many such pleasing words, accompanied by music, Are sung by the victorious ones. They encourage the One Who Gods and Humans Venerate, saying, “This is the time for you to renounce your palace.”

Monks, the home of the Bodhisattva was indeed exquisite, complete with the most perfect belongings. It was anything a person could wish for, full of all the things necessary for comfortable living. Like a divine palace, it had the very best of verandas, turrets, porticoes, skylights, corridors, upper floors, and terraces. It was adorned with all sorts of jewels in many different arrangements and patterns. Parasols, flags, and banners were hoisted. Fine bells made of gems hung from lattices, as did hundreds of thousands of silk streamers. There were garlands of pearls set with various precious stones, and bridges built with boards that were ornamented by all types of jewels. Flower garlands and decorations hung everywhere. Incense burners dispensed fragrant smoke, and silk canopies were spread above. Fragrant flowers from all seasons adorned the grounds, and the ponds were full of white lotus flowers in bloom. In all the many lotus ponds were flocks of many types of birds, such as leafbirds, parrots, mynas, cuckoos, swans, peacocks, wild geese, kunālas, and pheasants that all called out in their beautiful voices. There were grounds covered in blue beryl that reflected all the many fine features of the palace. It was so delightful to watch, and thus one could never get enough.

The exquisite and perfect mansion where the Bodhisattva lived was a source of supreme pleasures and joy. In his palace his body was always pure and stainless, he was adorned with flower garlands and jewelry, and his limbs were scented with the finest and most sweet-smelling oils. To cover his body he wore stainless white clothes of the finest quality, without any blemishes whatsoever. His bedding was made of divine fabrics of the finest thread, and as soft to the touch as the kācilindika cloth. There on his perfect couch, he lay surrounded by his wonderful retinue of consorts, who all resembled goddesses. All the girls were virtuous, agreeable, and wholesome in conduct.

Inside this beautiful palace, the Bodhisattva woke up to the sound of conches, kettledrums, clay drums, wood drums, lutes, harps, tambourines, cymbals, and flutes that produced the most sweet-sounding and melodious tunes to accompany their many sweet songs. The girls woke up the Bodhisattva with beautiful and soft songs accompanied by the melodious tones of flutes. However, due to the grace of the blessed ones, the buddhas in the ten directions, the instruments suddenly began to encourage the Bodhisattva by resounding with these verses:

The girls are delighted and joyful; They play fine melodies on beautiful instruments. At that moment, by the power of the victorious ones in the ten directions, These many verses can be heard, in all their diversity:

“Seeing the beings who are forever without protector, Hero, you made the following promise: ‘I will awaken to the supreme state without old age or grief So that I can deliver all beings from death, old age, and other sufferings.’

“Therefore, Virtuous One, quickly leave this fine city And practice the conduct of previous sages. When you reach the right place on the earth, You shall awaken to the incomparable wisdom of the victorious ones.

“In the past you gave away your exquisite wealth and riches, And even your hands, feet, and dear body. Great Sage, now is your time; Open up the limitless river of Dharma for sentient beings.

“Your stainless and virtuous discipline has never been broken; Until now you have always been adorned by the best qualities. Great Sage, no one has discipline like you. Now you must free beings from their many afflictions.

“For hundreds of lives you trained in forbearance; You had patience with all kinds of evil words from others; Through patience you are forbearing, self-controlled, and at ease. Lord of Men, now you must decide to depart from home.

“Your diligence is firm, steadfast, and unshakable; Well-Gone One, you are great from beginning to end. Virtuous One, you will tame Māra, the evil one, and his army, And dry up the entire three lower realms.

“This is why you have practiced disciplined conduct and austerities— To burn the afflictions of these evil and degenerate times. Now let a rain of nectar fall To soothe the thirst of those who for so long have had no protector.

“Now remember your supreme vow from the past: ‘I will leave behind this beautiful town, Quickly attain the state without death or sorrow, And satisfy those who suffer from thirst with the nectar of immortality.’

“You are skilled in the supreme actions of knowledge; Your wisdom is vast and limitless. So now, Virtuous One, shine the beautiful light of knowledge On those who are caught in delusion and doubt.

“For hundreds of lives you have trained in love, As well as compassion, joy, and equanimity. All those perfect acts that you have performed, You must now share with sentient beings.”

Through all the splendor of the victorious ones in the ten directions, These verses, the wonderful blossoms of qualities, come about. Through music they reverberate beautifully, Encouraging the youth who rests on his couch.

At that time the joyful maidens who bring pleasure, Beautiful as they are, play melodious tunes. At the same time the victorious ones in the ten directions, who tame gods and humans, Let this perfect speech be heard through the instruments in a pleasant sound:

“You, who benefit beings and possess many qualities, Have made the virtues of the victorious ones your own as you traveled the paths. Remember your past disciplined conduct and austerities; Quick, go to the supreme tree and attain the state of immortality.

“Gods and humans are thirsty, lacking the qualities of the victorious ones; Yet your resolve equals the task, so grant them the nectar of immortality. You possess the features of the ten powers, and all learned ones venerate you. Quick, Lord of Men, dispense that nectar.

“You, Benefactor of the World, delight in the qualities of the victorious ones. In your past lives you gave away your wealth, jewels, and gold; Your beloved wife and children; your land, cities, and villages; And even your own head, eyes, hands, and feet.

“O Best of Men, in former times you were a virtuous king. When a person came before you and said, ‘Please give me this land with its cities and villages,’ You gave it away with a happy and undisturbed mind.

“In former times you were a personal priest to a king; You attended upon the masters and caused no harm to anyone. Best among priests, you established many ordinary beings in virtue; After you died you were reborn in the divine realms.

“Prince, in the past you were a perfect sage. At that time an evil king cut off your limbs in anger, Yet your mind remained undisturbed and you performed your caste duties. At that time milk flowed from your arms and legs.

“In the past you were a sage’s son known as Śyāma; In the fine shelter of the mountains, you delighted in your difficult discipline. Yet when a ruler pierced you with his poisonous arrows, You were not disturbed, and only felt pity for him.

“In the past, O Receptacle of Qualities, when you were a leader of a pack of deer, A hunter was carried off by a raging mountain torrent. Wishing to help, you carried him to dry land. Even as you brought your enemy to safety, you remained calm.

“Perfect Man, in previous times you were born as the son of a priest. When your gem fell in the ocean, You dried out the ocean. As the strong and firm leader of human beings, you recovered the valuable gem.

“Perfect Being, in times past you were born as a holy sage. Once when a priest approached you, saying, ‘Please give me your protection,’ Sage, you told him, ‘Venerable priest, I will rid you of the enemy.’ You gave away your body, while the priest kept his.

“In the past you approached the sage Śyāma at his place by the tree; He asked you how many leaves were on the tree. With your skill you counted the leaves accurately And told him the exact number.

“Previously you were a virtuous, quick-darting parrot that lived in a tree; Although the tree died, you remained, remembering its kindness. The king of gods saw your virtues and rejoiced; He restored the perfect tree to its former glory.

“Your disciplined conduct and austerities are beyond compare; You are a receptacle of virtue, rich in qualities, treading the path of virtue. Your time has come to abandon your city and your land; Quick, establish beings in the virtuous actions of the victorious ones.”

When gems of playful women, exquisitely dressed, their bodies adorned, Play sweet music on the best of instruments, Then, by the glory of the victorious ones in the ten directions, These wonderful verses emerge from the beautiful sounds of the instruments:

“You vowed, ‘I will be the protector of the world plagued by old age and death.’ Light of the World, in times past, for many eons, you have made this wish. Lion of Men, remember your past aspirations; Lord of Men, this is your time for renouncing your home.

“For billions of lives, you generously made many lavish gifts, Giving away your wealth, gems, gold, fine cloth, a variety of jewels, Your hands, feet, eyes, your beloved child, and the wealth of your kingdom. Still you never had any resentment or anger for those who took it.

“You, Śaśiketu, have been a peaceful king with fine teeth, Loving and compassionate, with a crown jewel shining like the moon. Such were your main deeds, mighty hero with the beautiful eyes of a king. As a king, for billions of years you have practiced generosity gladly.

“Thus-Gone One, for many eons you have practiced discipline. Like a stainless jewel, your discipline has been pure; Like a female yak that protects her calf, you have guarded your discipline. Since you delight in discipline, you have done so much to benefit beings.

“As a perfect elephant, the arrows of the evil hunter hit you, Yet you felt love and compassion for this harsh enemy and protected him. You gave him your fine and beautiful tusks and did not relinquish your discipline; You displayed such discipline many times.

“Delighting in forbearance, you had patience with the many harms, sufferings, Harsh words, murders, and imprisonments inflicted upon you by others. In the past you always provided others with every comfort, And although they were your executioners, you still remained forbearing.

“Protector, once you were a bear, living in a mountain lair; At that time you rescued a man, frightened and terrified, out of an avalanche. You served him roots and berries and provided him with every comfort; Although he soon killed you and carried you off, you remained patient.

“When through austerities, you sought awakening and wisdom of many qualities, You possessed fortitude, determination, unshakable resolve, and diligence; The strength of your diligence could overcome even the most powerful demon. Lion of Men, the time has come for renunciation.

“In the past you were the finest of horses, as white as snow; With compassion, you traveled swiftly through the sky to the land of demonesses. You rescued the men in distress and brought them to safety; Many times have you demonstrated such diligence.

“A skilled meditator, you destroyed afflictions with calmness, discipline, and restraint, And tamed the fickle mind, which chases after the pleasures of the senses. Since you delight in concentration, your personal qualities benefit others; Now, Perfect Being, the time has come for you to demonstrate your concentration.

“In the past you were a well-to-do sage who delighted in concentration; People who had lost their king invited you and consecrated you to kingship. You showed these people the ten virtues and established them on the path of Brahmā; Later, as they died, they all proceeded to the realm of Brahmā.

“You have mastered the art of knowing the destinies of beings in all directions; You know their actions, languages, and capacities. You have perfected the way, the discipline, and different types of memory; Royal Son, today the time for renunciation has come.

“In the past, when you saw anyone with wrong views, Who suffered from old age, death, and all the different afflictions, You instructed them in the straight path that destroys existence. You who conquer darkness, you have benefited the world greatly.”

These many virtuous and beautiful verses emerge from the tune of the instruments; By the glory of the victorious ones, they encourage the hero: “Intelligent One, the time for renunciation has come; When you see these suffering beings, do not remain indifferent.”

The pleasing and joyful women are adorned With fine clothes, gems, necklaces, perfumes, and flower garlands; They wake the Supreme Being with music and song. By the power of the victorious ones, the instruments call out these verses:

“It was for the sake of others that for many eons You gave up what is hard to abandon and were disciplined, forbearing, and diligent. Through your training in concentration and knowledge, your time has come; Guide, quick, direct your mind toward renunciation, without delay!

“Before you relinquished treasuries of jewels, gold, silver, and ornaments; In all those lives, you performed sacrifices of many types. You gave away your wife, sons, daughters, body, kingdom, and even your life; For the sake of awakening, you gave away without limits what is hard to abandon.

“You have been kings rich in merit and renowned for splendor: Nimindhara, Nimi, Kṛṣṇabandhu, Brahmadatta, Keśarin, Sahasrayajña, Dharmacinti, Arcimat, and Dṛḍhadhanu. Always considering the matter well, you gave to lowly people what is hard to give.

“You have been powerful Sutasoma, Dīptavīrya, and Puñyaraśmi; Generous and powerful, you also acknowledged the kindness of others. O Royal Sage, you were the moon-like hero Satyavardhana, The king Subhāṣita­gaveṣin, and the gentle Sumati.

“You have been Candraprabha, Viśeṣagāmin, and Reṇu, lord of the ten directions; You have been the king of Kāśi, Pradānasūra, Ratnacūḍa, and Śāntaga. When you were these rulers, as well as others, you gave what is hard to give; As you showered a rain of gifts then, may you now shower a rain of Dharma.

“In the past you saw the best of beings, as numerous as sand in the Ganges, And made an inconceivable and limitless number of offerings to them. As you searched for supreme awakening in order to liberate others then, Hero, now the time has come to renounce this perfect city.

“At the beginning you offered Amoghadarśin a sāl flower; With a mind full of devotion, you gazed for a moment at Vairocana. You offered Dundubhisvara a myrobalan fruit; When you saw Candana’s house, you brought your grass torch and held it up.

“When Reṇu entered the city, you scattered a handful of fragrant powder at him; When Dharmeśvara taught the Dharma, you applauded him. When you saw Samantadarśin, you declared your homage to him; You joyfully threw a golden chain toward Mahārciskandhin.

“To Dharmadhvaja you offered a robe, and to Nirodha a handful of beans. You offered Jñānaketu a flower of the aśoka tree, and soup to Sārathi. You offered a candle to Ratnaśikhin, and medicine to Padmayoni. To Sarvābhibū you offered a pearl necklace, and to Sāgara a lotus flower.

“You offered a canopy to Padmagarbha, and a rain cover to Siṃha. To Śālendrarāja you offered clarified butter, and milk to Puṣpita. To Yaśodatta you offered kuruṇṭa flowers, and food to Satyadarśin. You bowed down to Jñānameru, and offered robes to Nāgadatta.

“To Atyuccagāmin you offered the finest sandalwood, and a handful of salt to Tiṣya. You offered lotus flowers to Mahāvyūha, and jewels to Raśmirāja. To Śākyamuni you offered a handful of gold, and you praised Indraketu. You offered earrings to Sūryānanda, and a golden crown to Sumati.

“To Nāgābhibhū you offered a jewel, and a cotton mat to Puṣya. To Bhaiṣajyarāja you offered a precious parasol, and a throne to Siṃhaketu. You offered Guṅāgradhāri a net of precious stones, and instruments to Kāśyapa. To Arciketu you offered powders of exquisite scent, and flowers to Caityaka.

“You offered Akṣobhyarāja a multistoried palace, and a flower garland to Lokapūjita. To Tagaraśikhin you offered your kingdom, and to Durjaya much incense. You offered yourself to Mahāpradīpa, and jewel adornments to Padmottara. To Dharmaketu you offered various flowers, and blue lotuses to Dīpaṃkara.

“In the past you made these and other offerings, Manifold and marvelous, to the best of beings. Remember the buddhas of the past and your offerings to these teachers. Do not abandon those who suffer without protection; leave your home.

“Merely seeing Dīpaṃkara, you attained supreme forbearance, And discovered, accordingly, the five indestructible clairvoyant perceptions. Subsequently you performed inconceivable offerings For limitless eons to all the buddhas in all the universes.

“Now limitless eons have passed, and those buddhas have passed into nirvāṇa. Where are all your past bodies and names now? All things perish by nature; there is no permanence in conditioned things. Delights, kingdoms, and enjoyments are impermanent, so leave this perfect city.

“Like the fierce and terrifying inferno, when this eon comes to an end, Old age, sickness, and death bring great and terrible fear. In the end, all things are conditioned and therefore cannot last; Look at those who suffer intensely and, Capable One, renounce.”

As the retinue of women wake up the Lord of Men, Who was resting in his comfortable bed, With sounds of lutes, flutes, and other instruments, At that time the following words come from within the sounds of the instruments:

“The three worlds are ablaze with the suffering of old age and sickness; This world is ablaze with the fire of death and without a protector. Always deluded in impure existence, Beings spin like a bee caught in a vase.

“The three worlds are unstable, like autumn clouds; The birth and death of beings is like watching a play. The life of a being passes quickly, Like a lightning bolt in the sky or a mountain stream.

“By the power of craving for existence and ignorance, Beings take birth as humans, gods, or in the three lower realms. In their ignorance they continuously circle among these five existences, Like the spinning of a potter’s wheel.

“Beautiful forms, sweet sounds, fragrant smells, Delicious tastes, and pleasant touch— The snare of these unfortunate times has caught beings, Like the hunter’s snare catches a monkey.

“The objects of enjoyment lead to much suffering and harm; They bring fear, make enemies, and lead to depravity. A noble being will reject them like a bowl of excrement, The edge of a sword, or poison ivy.

“The objects of enjoyment always bring fear and depravity; They make us suffer when we think of them, and they make us blind. They always produce causes of fear and are the root of suffering; They make the vine of craving for existence grow.

“Just like a terrifying fire pit, So the noble ones understand desire. Or they see it like a great swamp, or like walking on swords, Or like the edge of a knife smeared with honey.

“Like a viper’s head or a bowl of excrement, So the wise ones understand desire. Desires are like a pang of pain, and as fragile as a bird’s egg; Like a bone among dogs, they are the prime cause of enmity.

“Desired objects are like a moon reflected in water, Like a reflection, or an echo, Like an illusion, or like a theater play, Or like a dream—thus perceive the noble ones.

“Desired objects are momentary and empty. They are as untrue as a magical illusion or a mirage; They have no substance, like a bubble of water or foam. The learned ones realize that these objects emerge from conceptualization.

“At first in youth, when one has a fine body, One is liked and desired and acts like a child. Yet when old age, suffering, and diseases conquer the splendor of the body, One is abandoned, just like a dried-up river is abandoned by deer.

“When one is powerful with the best of wealth, grains, and possessions, One is liked and desired and acts like a child. Yet when the wealth is spent and suffering sets in, One is abandoned, just like an empty wilderness.

“Like a tree with flowers and fruits, People love a person who delights in giving. Yet when the wealth is gone, one becomes a beggar, miserable in old age; At that point, just like a vulture, one becomes disliked.

“When one is powerful, rich, and handsome, one is like a lord; People like to meet such a being, and one pleases their senses. Yet when one is old, suffering from disease, and all wealth is spent, One becomes as disagreeable as death.

“When one is old and youth has passed, Like a tree struck by lightning, One is worn out and terrifying to others, like a ruined house. Sage, quick, tell us how to avoid old age!

“Old age withers men and women, Just as the mālu ivy does to a thick sāl forest. Old age robs one’s diligence, energy, and power, Like a person caught in a swamp.

“Old age makes the beautiful person ugly; Old age steals one’s splendor and robs one’s power. Old age takes your happiness and defeats you; Old age brings death and destroys your vital force.

“There are hundreds of diseases, and being struck by sickness Brings torment to beings, like deer tormented by forest fire. Look at those beings that are overcome by old age and sickness, And, quick, explain how to be free of suffering!

“Just as the heavy snow during winter Steals all life from grass, trees, and herbs, So, alas, do sickness and old age rob the vitality of beings And destroy their faculties, bodies, and strength.

“Old age and disease exhaust all stores of wealth and grain; They bring great anguish to beings. They create resentment and bring animosity among loved ones; They torment everyone intensely, like the sun in the sky.

“When the time of passing away has arrived, One is always separated from one’s favorite possessions and loved ones. There will be no returning or meeting again, Just as fruits or leaves taken by the river never meet the tree again.

“Death makes the powerful helpless; Death robs everyone, like a river carrying off a tree. One must proceed alone, without friend or company; One is powerless but to follow the results of one’s actions.

“Death devours beings by the hundreds, Like a sea monster devouring numerous beings, Or like a garuḍa devouring a nāga, or an elephant catching a lion, Or how a fire devours plants, herbs, and living creatures.

“To liberate beings from these hundreds of calamities, Thus you made your aspiration. Now remember that aspiration of bygone times; The time for leaving your home has come.”

While the group of delighted women Are waking up the Great Sage with their music, At this time, through the power of the thus-gone ones, These wonderful verses come out from the sound of the instruments:

“Everything compounded quickly disintegrates; Nothing lasts longer than a flash of lightning in the sky. Your time has now come— The time for leaving home, Disciplined One!

“Conditioned things are impermanent and without stability; Their nature is to break, like an unbaked earthen vase. They are like things on loan from another, Or a city of sand, so short-lived are they.

“All these conditioned things are impermanent by nature. Like mud plaster applied during the rains, Or the sandy banks of the river, They depend on conditions and have a feeble nature.

“Conditioned things are like the light of a candle: They have the nature of quickly coming and going. Like the wind, they do not remain; Like foam, they are feeble and insubstantial.

“Conditioned things are inert and empty; When examined they are like the stem of the plantain tree. They are like an illusion that deceives the mind; They are like an empty fist that tricks children.

“All conditioned things come about Based on causes and conditions. One causing the other, they arise in dependence, Yet all the childish beings do not recognize this.

“Just as valvaja grass depends on muñja grass To give a rope proper strength, Or just as a bucket in a well depends on a winch— One unable to function without the other—

“So too function the twelve links of dependent origination. Being all in mutual dependence, One thing follows after another, And it cannot be seen where one thing ends and the other begins.

“When you have a seed, a sprout can grow, Yet the seed is not the sprout. Still it is not different; In this way the true nature knows no permanence or impermanence.

“Formative factors have ignorance for their cause; Formative factors do not truly exist. Ignorance and formative factors Are naturally empty and inert.

“The seal makes the mark of the seal appear, Yet the seal itself was not transferred anywhere. It is not in the mark, yet it is also not elsewhere; In this way the formative factors are beyond annihilation and permanence.

“It is based on the eye and form That the eye consciousness appears. Yet the form is not dependent on the eye, Nor is the form transferred to the eye.

“Although all of this is without a self and is repulsive, Beings perceive it as having a self and as beautiful. Although that is a mistaken and corrupt imputation, The eye consciousness arises from it.

“The consciousness ceases and rearises. The practitioner observes this arising and ceasing of consciousness: It goes nowhere and it does not come from anywhere. The practitioner perceives consciousness as empty and illusory.

“Since the combination of these three is needed— The lower and upper pieces of wood, and the action of the hands— A fire is born in dependence on conditions. It is born, fulfills its purpose, and quickly ceases.

“In this way some scholars investigate: ‘Where does this come from and where does it proceed?’ They check in all directions, And find that nothing comes and nothing goes.

“The conditions for the aggregates, the sense fields, and the elements Are ignorance, craving, and karma. When all of these assemble, that is called a sentient being, Although ultimately nothing is there.

“Based on the lips, throat, palate, and tongue, The sounds of syllables are produced. This is not so with just the throat or the palate; No sound can be found in them individually.

“Speech occurs based on all of these things coming together; It emerges based on the power of mind and intelligence. Yet mind and speech are by nature invisible; They are nowhere to be found, inside or outside.

“When the learned ones analyze the coming and going Of speech, voices, sounds, and tunes, They see that all speech is like an echo, Momentary and without substance.

“Sound is based on wood and strings Meeting with the movements of the hands. Due to these three things, sounds can emerge From instruments such as the melodious lute.

“When some skillful people analyze this and wonder, ‘Where does the sound come from and where does it go?’ They may search in all directions, Yet never find the origin of sound or its destination.

“This is how all compounded phenomena appear, Based on causes and conditions. The practitioner, by observing the true nature of conditioned things, Sees that these things are all empty and inert.

“The aggregates, sense fields, and elements Are empty within and empty without; They all lack a self and do not abide. Everything is essentially like space.

“That everything is this way, You realized when you met Dīpaṃkara. That which you understood, exactly as it is, You must now make gods and humans comprehend.

“Beings are scorched by attachment and anger, Yet they are falsely imputed—such ills are not for real. Guide, release the stream of nectar, The cooling waters of peace from the cloud of compassion.

“ ‘Once I attain supreme awakening, I will gather noble wealth for beings.’ Skillful One, saying this you sought out supreme awakening, And for many millions of eons you made offerings to the learned.

“Remember your previous actions! Charioteer, do not forget to bring this noble wealth To those who are depressed, poor, and suffering. Gather them with your noble wealth.

“ ‘I will show millions of beings The perfect gate to the nectar of the higher realms.’ Saying this, you guarded your discipline well In order to block the way to the three lower realms.

“Keep your discipline and fulfill your wishes; Remember your past actions. Close the gates to the three lower realms, And open the gates to the nectar of the higher realms.

“ ‘I will put up with beings’ hostility and anger, And liberate everyone from the ocean of existence. I will establish them in peace and happiness without disease.’ Saying this, you have always trained in forbearance.

“Remember your previous actions! Do not abandon those who engage in harmful actions, Due to being disturbed by animosity, ill will, and harmful wishes. You said: ‘I will bring those beings to the stage of forbearance.

“ ‘I will prepare the ship of Dharma, Deliver beings from the ocean of existence, And establish them in peace and happiness without disease.’ Saying this, you have relied on diligence to achieve that.

“Remember your previous actions! The four rivers carry beings away; Quick, rescue those beings that have no guide, Through the power of your diligence and the strength of your discipline.

“ ‘I will establish on the noble path Those beings that have confused faculties and suffer from monkey-like thoughts.’ O Gentle One, to accomplish that, You have trained in concentration that expels disturbing emotions.

“Remember your previous actions! Do not abandon those afflicted beings Who are agitated by the web of disturbing emotions. Establish these beings in one-pointed concentration.

“ ‘I will give beings who are veiled by the darkness of delusion and ignorance A vision of many hundred doors to the Dharma. I will give them eyes that can see reality.’ Saying this, you have meditated on knowledge.

“Remember your previous actions! To those beings who are veiled by the darkness of delusion and ignorance, You must give the excellent light of sacred knowledge, The eye of Dharma, which is stainless and impeccable.”

Verses like this emerge from The sounds of the women’s instruments. Hearing them, all the Bodhisattva’s sleepiness vanishes And he sets his mind on perfect and supreme awakening.

Monks, in this way, even as the Bodhisattva was with his retinue of consorts, he could not avoid hearing the sound of the Dharma. He could not avoid thinking about the Dharma. Monks, this was because for so long the Bodhisattva had paid his respects to the Dharma and to those who teach the Dharma. From the innermost core of his being, he strove toward the Dharma, wished for the Dharma, and his only delight was in the Dharma. As he searched for the Dharma, he was insatiable.

He taught the Dharma just as he had heard it. He was a master of generosity in bestowing the gift of the unexcelled great Dharma. He taught the Dharma without seeking rewards. He was without any stinginess when it came to teaching the Dharma. Regarding the Dharma, he never held back anything as a teacher. He practiced the Dharma that he taught. He was brave in making the Dharma manifest. He found his home in the Dharma, his protection in the Dharma, and his refuge in the Dharma. His point of reference was the Dharma, and his ultimate resort was the Dharma. With the Dharma as his object of meditation, proficient in forbearance, he practiced the perfection of knowledge and attained skillful means.

Monks, the Bodhisattva demonstrated, with a playful mastery of his great skillful means, the actions conforming to the wishes of his entire retinue of consorts. He was acting in conformity with the bodhisattvas of the past who, while being beyond the world, acted in worldly ways. Since the Bodhisattva had long ago realized the shortcomings of desire, he now demonstrated sensual enjoyment, without himself wanting it, simply in order to ripen others. By the unique power of the accumulation of merit, gathered through limitless roots of virtue, he demonstrated the qualities of the ruler of the world. He demonstrated a complete enjoyment of the delightful forms, sounds, smells, tastes, and textures that went far beyond anything known to gods and humans in terms of quality and extent.

He demonstrated a mastery of mind, which was free from attachment to any of his delightful maidens of pleasure. He ripened those who were now in his company as friends, due to the power of their previous aspirations and their accumulated roots of virtue. As such he was able to stay among the consorts without ever being disturbed by the stains of worldly emotions. While watching for the time to ripen the potential in those who were around him, the Bodhisattva kept his former promise acutely in mind.

He actualized the Buddha and the Dharma and perfected the power of aspiration. For sentient beings he felt great compassion and kept their complete freedom foremost in his mind. He understood that in the end, any amount of wealth will be used up. He understood that saṃsāra is full of many calamities and terrors. He broke free from the evil shackles of Māra, extricated himself from the prison of cyclic existence, and directed his attention to nirvāṇa.

Monks, from the very beginning the Bodhisattva had already understood the many shortcomings of cyclic existence. With all his heart, he stopped striving after compounded phenomena, as well as all kinds of grasping and clinging. Instead he now only felt interest in the Buddhadharma. He turned toward the state of nirvāṇa and turned his back on saṃsāra. He delighted in the domain of a thus-gone one, because he had separated himself from the domain of Māra.

Perceiving the three realms to be ablaze with the shortcomings of existence, his wish was to free himself from them, and he became skilled in removing himself from the shortcomings and faults of cyclic existence. His wish was to become ordained, and his mind was filled with the thought of leaving home. He was determined to live in solitude and delighted in seeking remoteness. His wish was to be completely on his own and at peace.

He strove to be of help, both for himself and for others, and was a hero in unexcelled persistence. He wished to be of service to the world and to assist the world. He wished happiness and the peace of accomplishment for the world. He had compassion for the world and wanted to help. He was filled with love, saturated with great compassion, and skilled in the art of attracting others. He was never sad. 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, 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. 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, 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, 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. 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!”