Monks, in the meantime the Bodhisattva thought to himself, “It would not be right if I did not share my plans with the great king Śuddhodana and simply left home without his permission. It would be very ungrateful of me.”

So that night when everything became quiet, he left his own quarters and entered the quarters of King Śuddhodana. As soon as the Bodhisattva stepped foot on the palace floor, the entire palace became illuminated with light. The king woke up and, when he saw the light, he promptly asked his chamberlain, “Did the sun rise? It is such a beautiful light!”

His chamberlain replied, “No, my lord, it is still the middle of the night.” He continued:

“My lord, the light of the sun causes trees and walls to cast shadows; It torments and overheats the body. Also swans, peacocks, parrots, cuckoos, and wild ducks Call out at the time of dawn.

“However, Your Majesty, this light is lovely and pleasant. It is soothing, auspicious, and does not burn; It penetrates trees and walls and casts no shadow. Someone with great qualities must have arrived here.”

The king, worried, looked all around, And saw the pure being with eyes like lotuses. He tried to get up from his bed, but did not succeed; The noble one with pure heart then felt respect for his father.

Standing in front of the king, he said, “My lord, now the time is right for me to leave home; Please do not hinder me and don’t be distraught. My king, may you, my family, and the people of the kingdom forgive me.”

The king replied with tears filling his eyes, “What will it take for you to change your mind? Will you ask me for a boon? Tell me, I will give you anything! I am yours, and you can have the palace, the servants, and this whole kingdom.”

Then, in a sweet voice, the Bodhisattva replied, “My lord, I wish for four boons. Please grant them to me! If you are able to give them to me, you will have power over me. You will always see me here at home and I will not depart.

“I want, my lord, to be unharmed by old age; To retain my fine complexion and youth forever; To be healthy and without disease; And to have infinite life without death ever coming.”

When the king heard these words, he felt extremely sad. “My son, you are asking for the impossible; I am powerless here. Even the sages who live for eons are not beyond Degeneration and the dreads of sickness, old age, and dying.”

“My lord, if you cannot give me these four boons— Freedom from misfortune and the terrors of sickness, old age, and dying— Then I request of you another boon. Please listen, Your Majesty: I wish that, after I die, I will not have to take rebirth again.”

When the king heard these words from the best among men, He diminished his longing, let go of his attachment for his son, and said, “Then go and benefit and liberate beings. I rejoice in that. May all your wishes be fulfilled.”

Monks, then the Bodhisattva left and went to his own residence, where he lay down on his bed. No one had even noticed that he had left.

Monks, at daybreak King Śuddhodana gathered the entire Śākya clan and announced, “The prince wants to abandon his home. What shall we do?”

The Śākyas replied, “Your Majesty, let us guard him. There are many of us in the Śākya clan, and he is alone. He will not be able to leave home.”

Thereafter the Śākyas and King Śuddhodana placed five hundred young men by the eastern city gate to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.

Likewise they placed five hundred young men by the southern, western, and northern city gates to guard the Bodhisattva. All the men were armed, trained in combat, skilled in archery and javelin throwing, and were as strong as powerful wrestlers. In order to further guard the Bodhisattva, each of the young Śākya men had five hundred chariots at their disposal, and along with each chariot were five hundred infantrymen.

The elders of the Śākya clan, both male and female, were also placed everywhere at road intersections, junctions, and many highways in order to guard the Bodhisattva. Even King Śuddhodana kept watch at the palace gate, accompanied by five hundred young Śākyas mounted on elephants and horses.

Mahāprajāpatī Gautamī said to her servants:

“Light bright lamps and fasten all jewels to the peak of the banners! Hang garlands of pearls and illuminate this entire palace! Play music, sing songs, and stay awake and alert through the night. Guard the prince so that he cannot leave without anybody knowing.

“Arm yourselves! Carry in your hands weapons— Swords and lances, bows and arrows, and two-pointed spears— To guard our beloved prince. Everyone must be on high alert!

“First shut all doors, then lock them tight And place door bolts firmly across the door panels. Unless you must, do not open any door, Otherwise this noble being might escape.

“Adorn yourselves with necklaces of jewels and pearls; Wear flower ornaments, half-moon ornaments, and chains. Adorn yourselves with belts, rings, and earrings; Take care to fasten your anklets well.

“Should this benefactor of humans and gods, who acts like a proud elephant, Try to escape in a hasty manner, You should confront him in such a way That no harm is done to him.

“You girls with lances in your hands, Who surround the bed of this pure being, You must not slip into laziness, But watch him with eyes like a butterfly.

“In order to guard the prince, Adorn this palace with bejeweled lattices And take up your flutes and play them to your fullest. Protect the Stainless Being through the night!

“Keep each other awake And do not take rest. Otherwise he may certainly leave his home behind, Abandoning the kingdom and all his subjects.

“If he were to leave his home, Then the royal palace would become a place with no joy. The continuity of the royal lineage, which has endured so long, Would become interrupted.”

Monks, at that point the twenty-eight great yakṣa generals, such as Pāñcika, met with the five hundred sons of Hārītī and voiced their concern: “Friends, tonight the Bodhisattva will leave his home. So you should delight in making offerings to him.”

Likewise the Four Great Kings, who had entered the Aḍakavatī Palace, told the great gathering of yakṣas, “Friends, tonight the Bodhisattva will leave his home. You must help him leave by carrying the hooves of his fine horse with your hands.”

The gathering of yakṣas responded:

“Hard as vajra, and indestructible with a body as powerful as Nārāyaṇa’s, Diligent and strong, this perfect man cannot be moved. Although great Meru, the foremost mountain, may be lifted and held up in the sky, No one can lift the mountain of a victor’s qualities, founded on merit and wisdom.”

Vaiśravaṇa said:

“For people bloated with pride, this teacher will be heavy; For those who are loving and respectful, he will be light. If from your heart you devote yourself to him with respect, You will find him as light as a tuft of cotton is to birds.

“I will walk in front, while you will carry his horse. When the Bodhisattva leaves, we shall gather vast amounts of merit!”

Monks, then Śakra, lord of the gods, spoke to the gods in the Heaven of the Thirty-Three: “Friends, tonight the Bodhisattva will leave his home. So you should delight in making offerings to him.”

The god Śāntamati replied, “I will cause all men, women, and children in the city of Kapilavastu to fall asleep.”

The god Lalitavyūha offered, “I will silence all sounds from horses, elephants, donkeys, camels, cows, buffaloes, women, men, boys, and girls.”

Then the god Vyūhamati volunteered, “I will construct in midair a fabulous road seven chariots wide, flanked on both sides by jeweled platforms, blazing with the light of sunstone gems, shaded with raised parasols, flags, and banners, strewn with various flowers, and censed from incense burners of various fragrances. On this road the Bodhisattva will set forth.”

Then the king of the elephants named Airāvaṇa spoke: “Upon my trunk I will erect a mansion thirty-two leagues tall. In that mansion divine maidens can assemble to serve and venerate the Bodhisattva by making music, singing songs, and playing instruments.”

Then Śakra, lord of the gods, himself said, “I will open the gates and show him the path.”

Next the god Dharmacārin said, “I will cause the retinue of consorts to look unappealing.”

Then the god Sañcodaka spoke: “I will help the Bodhisattva to rise from his bed.”

Finally the nāga kings Varuṇa, Manasvin, Sāgara, Anavapta, Nanda, and Upananda spoke: “We, for our part, will produce cloud banks of sandalwood and let a rain of sandalwood powder descend as offerings to the Bodhisattva.”

Monks, then all the gods, nāgas, yakṣas, and gandharvas set out to do what they had promised.

In the meanwhile the Bodhisattva’s mind was on the Dharma. He was resting comfortably in the music hall, surrounded by his ladies. As he reflected on the conduct of past buddhas and the way to benefit all sentient beings, he was thinking about four aspiration prayers that he had formed in the past:

“Previously I wished to become a self-appearing lord and pursue omniscience. At that time I donned the armor of the following fourfold resolve.

“First, I have seen how sentient beings suffer. So may I free and liberate those who are bound to the world and caught in the prison of cyclic existence. May I liberate sentient beings from the tight shackles and chains of craving.”

Such was his first aspiration prayer from the past. Next he thought of his second aspiration prayer from the past:

“May I shine the light of Dharma for those who are thrown deep into the darkness of great ignorance within the world—for the people whose eyes are obscured by the cataract of ignorance, who lack the eye of wisdom, and who are blind with ignorance and delusion. May I raise the lamp of wisdom, which destroys the darkness for those who are blinded by ignorance. May I apply the medicine of the three gateways to liberation—the remedy that employs means, wisdom, and knowledge. May I remove the darkness of ignorance and all cataracts and faults of dullness, and in this way purify their wisdom eye.”

Then the Bodhisattva thought of his third aspiration prayer from the past:

“Alas, this world has raised the banner of pride and egotism. It is obsessed with clinging to ‘I’ and ‘mine.’ People’s minds grasp at the self, and false notions of a self distort their views. May I bring down this banner of pride that thinks ‘I am’ by showing them the noble path.”

Finally the Bodhisattva thought of his fourth aspiration prayer from the past:

“Alas, this world is not at peace because of the self. The world is continually disturbed and is like a tangled mass of cords. Beings come and go. They always move and circle back and forth between this world and the next. Their spinning around knows no end and resembles a firebrand’s circle. May I show them the Dharma of tranquility, which brings fulfillment through knowledge.”

Right then the god Dharmacārin and the gods of the pure realms made the retinue of consorts appear unappealing. After the gods had revealed the consorts’ unpleasant and unattractive features, they took position in the sky and uttered the following verses:

The gods who have great magical powers Spoke to the One with Elongated Eyes like a Blooming Lotus: “How can you be so delighted When living amid a cemetery?”

Inspired by the lords of gods, Immediately the Bodhisattva looked around and examined the retinue of consorts. Seeing that they had become repulsive, He thought, “It is true, I live amid a cemetery.”

When the Bodhisattva looked at the entire retinue of women, he saw that some had garments that had slipped off, some had disheveled hair, and some had their jewelry in disarray. Others had lost their head ornaments, some had ugly shoulders, while some had uncovered arms and legs. Some had repulsive expressions, while the eyes of others were crossed. Some were drooling, and others were snoring.

Some were laughing wildly, some were coughing, and others were prattling incoherently. Some others were gnashing their teeth, and the complexion of others had changed. Some of the women had unpleasant features, such as arms that were too long. Some tossed their feet around. Some had their heads uncovered, while the heads of others were covered. The facial features of some had changed. The bodies of some looked awful, and some were even lying naked.

Some were hunched over and making gargling sounds. Some, still holding clay kettledrums, were twisting their bodies and heads. Some of the women held their instruments, such as lutes and three-stringed lutes. Others were grinding their flutes with their teeth, making crushing noises. Some were playing kimpalas, nakalus, and sampas whose resonance boxes had been removed. Some had their eyes closed, some had them open, and some were rolling their eyes. Some of the women were also lying with their mouths agape.

The Bodhisattva looked at the retinue of consorts, who were lying there on the floor looking utterly revolting, and he had the impression that he was indeed in a cemetery.

On this topic, it is said:

Seeing this, the Protector of the World felt upset. With an outpouring of compassion he exclaimed, “Ah! This gathering is so miserable! How could I find delight in this assembly of demonesses?

“Flawed and obscured with delusion is the judgment Of he who thinks that worthless sense pleasures are meaningful. Like a bird caught in a cage, One never regains one’s freedom.”

Then the Bodhisattva examined his retinue of women by means of this gateway to the light of the Dharma. Next, with words spoken out of great compassion, he lamented sentient beings:

“These childish beings are killed, like the condemned at the scaffold. These childish beings are filled with desire, like fools who are attracted to a ceramic vase filled with vomit. These childish beings are drowning, like elephants sinking in deep water. These childish beings are confined, like thieves in a dungeon. These childish beings are content, like a pig surrounded by filth. These childish beings are greedy, like a dog with a bone. These childish beings fall, like moths flying into the candle flame. These childish beings are trapped, like a monkey tangled in a snare. These childish beings are caught, like fish snarled in a net. These childish beings are cut up, like sheep on a slaughtering log. These childish beings are impaled, like a criminal on the tip of a stake. These childish beings are sinking, like an old elephant in a swamp. These childish beings perish, like a ship wrecked on the ocean. These childish beings fall, like a blind person tumbling into a deep abyss. These childish beings are exhausted, like water running into the surface of the earth. These childish beings go up in smoke, like this great earth at the end of the eon. These childish beings are spinning, like the revolving of a potter’s wheel. These childish beings have lost their way, like blind people roaming the mountains. These childish beings are tied up and run in circles, like dogs kept on a leash. These childish beings wither, like grasses and trees in the hot season. These childish beings diminish, like the waning moon during the dark fortnight. These childish beings are devoured, like snakes by the garuḍas. These childish beings are swallowed, like ships by huge sea monsters. These childish beings are robbed, like a traveler by a horde of thieves. These childish beings are broken, like palm trees in a storm. These childish beings are killed, like someone bitten by a poisonous snake. These childish beings are wounded because of seeking a taste, like fools licking a knife smeared with honey. These childish beings are carried away, like wooden logs taken off by the river. These childish beings play, like children toying with their own excrement. These childish beings are controlled, like elephants by the mahout’s hook. These childish beings are deceived, like a simple-minded person by a charlatan. These childish beings exhaust their roots of virtue, like a gambler losing his wealth. These childish beings are devoured, like merchants consumed by demonesses.”

The Bodhisattva examined the retinue of consorts by means of these thirty-two similes. He contemplated the impure nature of the body and developed a feeling of repulsion, and then disgust. Next he meditated the fact that his own body was just like theirs, and so he truly saw the shortcomings of the physical body. Then he let go of his attachment toward the body, destroying his perception of it as being attractive and instead seeing it as repulsive. He saw that the body, from the soles of the feet all the way up to the top of the head, is made of filth, produces filth, and emits filth. At that moment he exclaimed the following verses:

“Grown in the fields of karma and born from the water of craving, we call it the transitory body. This body is moist from tears, sweat, and mucus, and filled with urine and blood. It is full of all kinds of filth, fat, pus, and brains; It constantly leaks excrement and it stinks.

“It is made of bones, teeth, and hair, and is covered by a hairy skin; Packed with intestines, liver, spleen, lymph, and saliva, it is weak. It is like a machine held together by bones and sinew and adorned with flesh; It is filled with diseases, subject to pain, and always afflicted by hunger and thirst.

“The body of beings has many cavities and transforms into old age and death. Seeing the body, what wise person would not think of it as an enemy?”

In this way the Bodhisattva remained mindful of the body as something that must be left behind.

The gods, who were hovering in the sky above, asked the god Dharmacārin, “Dear friend, what is this? Siddhārtha dawdles and keeps looking at the retinue of consorts. He even smiles and does not seem displeased. But perhaps he is like a deep ocean that cannot be fathomed? Because isn’t it true that whoever is unattached does not cling to objects? Or will he perhaps forget the promise he made when he was inspired by the gods?”

The god Dharmacārin replied, “Why say something like that? There is surely evidence that when he practiced awakened conduct in the past, he developed this kind of detachment. Why then would he all of a sudden become attached in this existence, which is his last?”

Monks, indeed the Bodhisattva had become certain. He was filled with distaste and had made up his mind. So without any delay, he gracefully rose from his seat in the music hall and turned toward the east. With his right hand he parted the bejeweled lattice and went onto the palace roof. There he folded his hands and, recalling all the buddhas, he bowed to them. When he looked up into the expanse of space, he saw Indra, the one-thousand-eyed lord of the gods, with a retinue of one hundred thousand gods, holding flowers, incense, garlands, perfumes, scented powder, garments, parasols, victory banners, flags, earrings made of flowers, and garlands made of precious stones. Bowing before him, Indra paid his respect to the Bodhisattva.

The Bodhisattva also saw the four guardians of the world together with hordes of yakṣas, demons, gandharvas, and nāgas. They all wore solid armor, corselets, and helmets. In their arms they held swords, bows and arrows, spears, javelins, and tridents. They gracefully took off their bejeweled diadems and crowns and bowed before the Bodhisattva. Then he saw two gods, Sūrya and Candra, standing on his right and left sides. Puṣya, the chief of all constellations, was also seen standing by.

Seeing that it was now midnight, the Bodhisattva called upon Chanda:

“All the auspicious signs have come together; Without a doubt I will accomplish my wishes tonight. Chanda, don’t vacillate or delay! Ornament the king of horses and bring it bedecked to me.”

When Chanda heard these words, he felt sad and asked:

“Where are you going, you who whose eyebrows are long And who has eyes as beautiful as blooming lotuses? A lion among men, with a face like the autumn moon, The moon that delights the lotuses of the night?

“Your face is like a blooming white lotus; It is as tender as a young blue lotus. Your splendor is like that of the sun, or well-purified gold; It is like the newly risen and stainless moon,

“Like the fire whose flames are fed by the sacrificial butter. Your splendor is like a blazing flash of lightning; Your invincible gait is as graceful as that of a confident elephant; You walk and place your feet beautifully, with the gait of a bull, a lion, or a swan.”

The Bodhisattva replied:

“Chanda, tell me, for what purpose then Have I in the past forsaken my arms and legs and eyes? I have given up my head and my beloved wife and children, My kingdom, wealth, gold, and clothes,

“Elephants and horses laden with jewels, Swift as the wind and of great power. For trillions of eons I have trained in discipline and patience, Delighting in diligence, the powers, concentration, and knowledge.

“Therefore, once I attain the auspicious peace of awakening, The time has come for me to free beings drowning in the ocean of old age and death.”

Chanda replied, “I have heard, my Lord, that when you were born, you were brought to the priests who are skilled in making predictions based on examining signs. They prophesied before your father, King Śuddhodana, ‘Your Majesty, your royal line will flourish.’ When King Śuddhodana inquired further, the priests replied:

“ ‘Your newborn son possesses a hundred marks of merit And blazes with the splendor of merit. He will become a universal monarch, ruling over the four continents, And he will possess the seven treasures.

“ ‘However, if he is confronted with the miseries of this world, He will abandon his retinue of consorts and leave his home. Then he will attain awakening, the state free from old age and death. He will satisfy beings with the water of the Dharma.’

“My Lord, there is this prophecy and it cannot be denied. But please listen to what I have to say, for I may be able to help you!”

“How so?” asked the Bodhisattva.

Chanda replied, “My Lord, why is it that some people go through disciplined actions and practice austerities? They wear deerskin and tie their hair in a topknot. They wear garments made of tree bark. They let their nails, hair, and beard grow long. They take pleasure in torturing their bodies and go through various difficult torments. They take up the harshest of austerities because, as they say, they wish to attain the best among gods and humans. But you, Lord, you already possess this good fortune!

“The kingdom is prosperous, large, and peaceful, with excellent harvests. It is delightful and filled with many people. Your parks are the best of the best, full of flowers and fruits and resounding with the singing of birds. There are beautiful ponds with blue, pink, and white lotus flowers, and they resound with the cries of swans, peacocks, cuckoos, wild ducks, storks, and whooper swans. There are many flowering trees growing around the lakes, such as mango, aśoka, campaka, amaranth, and saffron trees. The parks are adorned with groves of jeweled trees that are arranged like chessboards and surrounded by jewel platforms. One sees jeweled lattices hanging everywhere. The parks can be enjoyed during any season, and they are pleasant to visit whether it is the hot season, the rainy season, autumn, or winter.

“Your palaces are like the palace of Vaijayanta, wherein one finds the peace of true Dharma, and all one’s worries are gone. Since your palaces are the color of autumn clouds, they resemble Mount Kailāśa. They are adorned with verandas, arches, portals, windows, cooling terraces, and top-floor terraces. They resound with the tinkling of tiny bejeweled bells on latticed draperies.

“Your retinue of consorts is well trained. They sing songs while playing melodious music and dancing. They play tuṇas, paṇavas, flutes, lutes, wood kettledrums, reed pipes, wooden pins, cymbals, kimpalas, nakalus, guitars, clay kettledrums with a good sound, and paṭahas. They attend upon you with comedy and dance—playful, enjoyable, happy, and sweet.

“And you, my Lord, are still young. You are in the prime of your life. You are a fresh and tender boy with black hair and a body like a lotus. You have not yet given yourself to the pleasures of the senses. So now enjoy yourself, like the lord of the Heaven of the Thirty-Three, the lord of the gods, the one endowed with a thousand eyes. We can always leave our homes later, once we are old.”

At that moment Chanda spoke the following verse:

“You know the techniques of enjoyment, so relish them, Like the powerful lord of gods in the Heaven of the Thirty-Three! Later, when we are old, We can practice disciplined conduct and austerities!”

But the Bodhisattva replied, “Enough, Chanda! These sense pleasures are impermanent and unstable. They do not endure and are subject to change. Like the rapids of a mountain torrent, they quickly pass and are turbulent. Like dewdrops, they do not last. Like an empty fist that tricks a child, they have no substance. Like the core of a plantain tree, they have no strength. Like a vase of unbaked clay, they naturally break. Like autumn clouds, they appear one moment and vanish the next. Like a flash of lightning in the sky, they last for just the briefest time. Like a vessel filled with poison, they cause pain. Like poison ivy, they bring discomfort.

“The objects of desire, which are desperately craved by all those with immature minds, are like water bubbles, always changing. Like a mirage, they are caused by mistaken perception. They are like a hallucination that has come about through false thinking. Just like dreams, they cannot satisfy, since one is grasping at a false appearance. Just as it is difficult to fill the oceans, desires can never be fulfilled. Like salty water, objects of desire only make you thirstier. Like the head of a viper, they are dangerous to touch. Like a deep abyss, they are abandoned entirely by wise people. They produce anxiety, cause strife, and generate distress and faults. Knowing this, the wise ones avoid them, the clever ones deplore them, the noble ones abhor them, and the intelligent ones disparage them. Yet the ignorant embrace them, and the immature rely on them.”

At that moment he spoke the following verses:

“Wise people avoid the sense pleasures like the head of a snake; They drop them like a filthy vessel filled with excrement. Chanda, since I understand that sense pleasures Destroy all virtue, I do not enjoy them.”

Then Chanda, wailing as if in sharp pain, with tearful eyes and stricken with agony, exclaimed the following verses:

“Why do some persevere in many austerities? They wear deerskin and let their hair, beard, and nails grow long; They cover themselves in tree bark. Adhering to their practices of austerities, many have emaciated bodies.

“Some eat only vegetables, millet, and the gardūla plant. Others, who have vowed to adopt the behavior of a cow, always keep their heads down. We, however, should become the best and most distinguished in the world; We should be supreme universal monarchs and guardians of the world,

“Or vajra holders like Śakra, or the chief god in the Heaven Free from Strife, Aspiring to experience the bliss of meditation in the realm of Brahmā. Perfect Being, your kingdom is wealthy, flourishing with excellent harvests. Full of parks and palaces, it equals the Vaijayanta Palace.

“These ladies are well trained in offering pleasures, In combination with song and the melodious sounds of lutes and reed pipes. Enjoy these pleasures, my Lord! If you do not leave, you will experience great delights!”

The Bodhisattva answered:

“Listen, Chanda! In previous births I have endured hundreds of sufferings— Imprisonment, slavery, beatings, threats—all on account of desire. While my mind was fixed on conditioned things, I could not gain liberation.

“Under the sway of carelessness and overcome by delusion, I was blind in the past, covered with a veil of wrong views. Such views made me grasp at the notion of a self And perpetuate the experience of sensations, all due to not knowing the Dharma.

“All things move and change and are impermanent like clouds; They may be likened to a flash of lightning. They are like a dewdrop on a blade of grass, and deceptive like an empty fist; They have no essence and no self, and lack intrinsic existence in every way.

“So my mind is not attached to objects anymore. Chanda, bring me Kaṇṭhaka, well adorned, the supreme king of all horses. My auspicious aspirations from the past have been fulfilled; Overcoming everything, I will become a master of all phenomena, a king of Dharma, a sage.”

Chanda replied:

“Don’t you see these women with eyes like blooming lotuses, Who are adorned with garlands of many precious gems, Sparkling like a flash of lightning amid cloud banks in the sky, So beautiful as they rest on their beds?

“Or those who play such sweet-sounding flutes and cymbals, Clay drums and reed pipes, making music and song, Accompanied by the sounds of partridge, peacocks, and cuckoos? Are you going to abandon this place, which is like a city of kinnaras?

“Here are many flowers, such as jasmine, blue lotuses, coral jasmine, and campakas, And fragrant garlands with masses of fine blossoms. We have perfectly scented incense made of black aloeswood, And sublime scented ointments. Do you not see all of this?

“Here you get the finest cuisine and the best dishes, With exquisite flavors, emitting superb aromas, Along with the sweetest beverages. Do you not see them, my Lord? Where will you go?

“Here your garments are scented in the cold season with warming oils, And in the hot season, with sandalwood. You have beautiful, fine silken clothing; Do you not see them, my Lord? Where will you go?

“Here are the five sense pleasures, As exquisite as the divine pleasures in the god realms. Now, enjoy and revel in them with delight and bliss! Then later, Noble Lord of the Śākyas, you can retreat to the forest!”

The Bodhisattva replied:

“Chanda, for countless eons beyond measure I have enjoyed the many sense pleasures of humans and gods, In the manner of forms, sounds, smells, tastes, and textures, Yet I have failed to become satisfied!

“I have been a supreme royal son, so rich in power! I have been a universal monarch, ruling over the four continents. I possessed the seven treasures, And I lived in the midst of ladies.

“I ruled over the Heaven of the Thirty-Three and the Heaven Free from Strife; I left those realms and came here. In the past I enjoyed the most sacred and superb objects Among the gods of emanations.

“I have been the lord of demons, who controls the realms of gods; I have enjoyed the best and most exquisite sense pleasures, but found no satisfaction. How then would I find satisfaction now by indulging in inferior pleasures? This is out of the question!

“Moreover, Chanda, I see that this world is suffering; It is caught in the midst of cyclic existence. It is a wilderness of misery, full of afflictions and evil, Where beings are constantly swept away.

“Without refuge or purpose, beings wander in the darkness of ignorance and delusion; They suffer from the terrors of old age, sickness, and death. They are assailed by the sufferings attendant upon taking birth, And they suffer the onslaughts of enemies.

“So I will now assemble the ship of Dharma. It is constructed with the strongest wood— Giving, disciplined conduct, patience, and diligence— And firmly secured by my indestructible, superior motivation.

“It is my resolve to board that ship and cross the ocean of cyclic existence. Then I will ferry innumerable beings across this ocean, This sea of suffering so hard to cross with its waves of anger, Monsters of passion, and maelstroms of enmity.

“I will cross the ocean of existence, Infested with the monsters of harmful views and the demons of affliction. Once I have ferried innumerable beings across, I will establish them on the auspicious dry land without old age or death.”

At that time Chanda, who now cried even harder, exclaimed, “Lord, is your resolve based on conviction?”

The Bodhisattva replied:

“Chanda, listen to this about my resolve: I will strive to benefit and liberate beings! My resolve is like a mountain: immutable, unchangeable, and firm. It is as difficult to move as Meru, the king of mountains.”

Chanda then asked, “Lord, how can you be so certain?”

The Bodhisattva replied:

“Even if bolts of lightning, battle-axes, spears, and arrows were to rain upon me, And if molten iron, blazing like a fork of lightning, And an erupting volcano were to drop on my head, I would never want to be a householder again!”

At this moment the gods who were watching from the sky uttered cries of joy and rained down flowers, exclaiming:

“With a mind not attached to any object, And with compassion and love for sentient beings, May you, the one with supreme intelligence, be victorious! You are the protector who grants fearlessness to beings.

“Like the sky, which remains unattached to darkness, dust, smoke, or comets, The mind of the Supreme Being remains unattached. The Pure Being is unstained by pleasurable objects, Just like a lotus rising up from the water.”

Monks, when the gods Śāntamati and Lalitavyūha understood the Bodhisattva’s determination, they caused all men, women, and children in the city of Kapilavastu to fall asleep. They made everything plunge into deep silence.

Monks, at that moment the Bodhisattva realized that everyone in the city was sound asleep, that the hour of midnight had come, and that the moon was in the constellation of Puṣya, the lord of constellations. He was aware that right then the time had come for him to leave home.

So he told his servant, “Chanda, don’t badger me now. Instead, without any further delay, bring me my horse Kaṇṭhaka, well adorned.”

As soon as the Bodhisattva uttered these words, the Four Great Kings left their residences. They had listened to the Bodhisattva’s words and had prepared to make offerings to him. Now they hurried quickly to the city of Kapilavastu.

King Dhṛtarāṣṭra, lord of the gandharvas, arrived from the east together with several trillion kinnaras playing various instruments and singing songs. As soon as Dhṛtarāṣṭra arrived, he began to circumambulate the city of Kapilavastu. Stopping in the east, from where he had arrived, he paid homage to the Bodhisattva.

The great king Virūḍhaka arrived from the south with several trillion kumbhāṇḍas holding in their hands various pearl necklaces. In addition they carried various precious gems, and vases filled with different types of perfumes. As soon as Virūḍhaka arrived, he also began to circumambulate the city of Kapilavastu. Stopping in the south, from where he had arrived, he paid homage to the Bodhisattva.

The great king Virūpākṣa arrived from the west with several trillion nāgas holding in their hands various necklaces made of pearls and different types of precious gems. They sent forth a gentle breeze from a rain of flowers and perfumed powders that emitted beautiful scents. When Virūpākṣa arrived, he also circumambulated the city of Kapilavastu. Stopping in the west, from where he had arrived, he paid homage to the Bodhisattva.

The great king Kubera arrived from the north with several trillion yakṣas holding in their hands precious jewels of the type called starlight. They also carried oil lamps and lighted lanterns. They held in their hands various weapons, such as bows and arrows, swords, spears, lances with two and three points, discuses, one-pointed pikes, and javelins, and they were armed with strong armor and helmets. When Kubera arrived, he also began to circumambulate the city of Kapilavastu. Then he settled in the northern direction, from where he had arrived, and paid homage to the Bodhisattva.

Thereafter Śakra, lord of the gods, arrived together with the gods from the Heaven of the Thirty-Three, bringing divine flowers, perfumes, garlands, ointments, scented powders, garments, parasols, victory banners, flags, earrings, and adornments. When he arrived there, he began to circumambulate the city of Kapilavastu.

Then he settled together with his retinue in the space above, in the same direction from which he had come, and began to pay homage to the Bodhisattva.

Monks, when Chanda heard the Bodhisattva’s words, his eyes became filled with tears and he said, “Lord, you know the right time, the right moment, and the right occasion. However, this is not the right time and not the occasion to leave. So why do you give me the order for leaving?”

The Bodhisattva replied, “Chanda, the time has come.”

Then Chanda asked, “The time for what, my Lord?”

The Bodhisattva replied:

“A long time ago, while seeking to benefit beings, I made the wish to liberate the world Once I attained the state of awakening beyond old age or death. Now that time has come.”

On this topic, it is said:

At the time when the Supreme Being departed, All the gods were eager to present offerings. All protector gods of heaven and earth came, As did Śakra, lord of the gods, along with his following.

The gods of the Heaven Free from Strife, the Heaven of Joy, and the Heaven of Delighting in Emanations, And the gods of the Heaven of Making Use of Others’ Emanations all came. So did the nāga kings Varuṇa, Manasvin, Anavapta, as well as Sāgara.

The gods in the form realm also came, Those who always experience the peace of concentration. They were in a hurry to make offerings to the Supreme Being, Who is worthy of honor in all the three realms.

Also the bodhisattvas, who were his companions in past actions, Gathered there from all ten directions, saying, “Let us see the departure of the Victorious One, And make offerings to him in an appropriate manner.”

The great being who is lord of the guhyakas, Pradīptavajra, positioned himself in the sky above. Wearing armor, strong, brave, and energetic, He held a blazing vajra in his hand.

Sūrya and Candra, these two gods, Came to stand to his right and left. They joined their palms together And reflected on the Bodhisattva’s departure.

The constellation Puṣya as well, with his retinue, Transformed his body in a majestic way, And stood before the noblest of men. With a delightful voice he spoke:

“Now that Puṣya is present, this is the perfect time to leave. Tonight all your virtuous and auspicious prayers will be fulfilled; I will accompany you. As you make an end to desire, may you encounter no obstacles!

“You have been encouraged by the god Sañcodaka. Now swiftly manifest your strength and courage, And liberate all beings who are oppressed by misery! Now is the right time for you to leave!”

Billions of gods had gathered And let a rain of ravishing flowers fall down. The Bodhisattva, for his part, sat there in the perfect cross-legged posture; Surrounded by gods, he was so beautiful, blazing with splendor.

In the city, all men, women, and children Became tired and fell asleep, abandoning their chores. The horses, elephants, oxen, parrots, cranes, peacocks, and mynas Became tired and quickly slept, not noticing anything.

Armed with lances hard as vajra, and mounted on elephants, horses, and chariots, The Śākya youths who kept guard also fell asleep, As did the king, the princes, and the royal pages. The retinue of consorts, completely naked, were asleep and oblivious.

As midnight arrived, the Bodhisattva spoke to Chanda In a voice captivating like Brahmā’s and sweet as a nightingale: “Chanda, bring Kaṇṭhaka, well adorned and well groomed. Do not create obstacles and do not hesitate, if you have any affection for me.”

Chanda’s eyes filled with tears as he spoke to his master‌: “Great Charioteer, where will you go? What do you need the horse for? You know the right time and moment, and this is not the time to practice the Dharma. The gates are shut and firmly bolted, so who will open them for you?”

Right then Śakra opened the gate merely by the power of his mind; Chanda was thrilled at the sight, yet also sad and on the verge of tears. “Oh no, what shall I do now? Who can help? To whom should I turn? Śakra will only listen to the one with such invincible power.

“What use is this powerful army with its four divisions? The king, the princes, and the royal pages—none of them know what the Bodhisattva is doing. Yaśovatī and the retinue of consorts are in their beds, lulled to sleep by the gods. Alas! He is leaving. The vow he made in the past is now being fulfilled!”

Right then, billions of overjoyed gods spoke to Chanda: “Chanda, bring him the excellent horse Kaṇṭhaka. Do not disappoint our guide. The gods and demigods play their millions of drums and instruments, And still this supreme city that the gods have put to sleep does not awake!

“Chanda, look to the pure sky where a divine light shines so beautifully! Look at the millions of assembled bodhisattvas making offerings. Look at glorious Śakra, Śacī’s husband, who is at the gates with his army. Look at the gods, demigods, and kinnaras who are here making offerings!”

Chanda heard the gods and told the horse Kaṇṭhaka, “You must neigh now, because here comes the supreme charioteer of beings!” Then he adorned the horse’s jasmine-colored hoofs with gold. Distressed and weeping, he gave the horse to He Who Is an Ocean of Qualities, saying:

“You with noble marks who benefits others, here is your horse of virtuous pedigree. May all your past aspirations become fulfilled! Please proceed! May all obstacles be pacified and your desired disciplined conduct be accomplished! May you grant all beings happiness, rebirth in the higher realms, and peace!”

When the Bodhisattva rose from his seat, the earth shook in six ways; He mounted the supreme king of horses that resembled the full moon. The guardians, with their pure lotus-like hands, then lifted up the supreme horse; Śakra and Brahmā went in the front, showing the way.

The pure and bright light sent forth by the Bodhisattva illumined the earth; The lower realms were pacified, and all beings were happy and free from afflictions. A rain of flowers fell, millions of instruments sounded, and gods and demigods rejoiced; All of them circumambulated the city and departed filled with delight.

Since the Great Being was leaving, the deity of the best of cities came, feeling depressed. Appearing before the Bodhisattva, the deity spoke to his lotus face, feeling miserable and dejected: “If you leave, the city will become disturbed and steeped in darkness. If tonight you abandon your palace, there will be no joy and no happiness for me.

“No longer will I hear the singing of the birds, Or the sweet sound of the flute in the female quarters, Or the sound of songs with propitious lyrics, Which you, One of Infinite Fame, used to hear on waking up.

“No longer will I behold the assembly of divine siddhas Who make offerings to you day and night, Nor will I be able to smell any longer the divine scents, If you, who conquers emotions, abandons this palace tonight.

“This palace, if abandoned by you, Will be like a withered and used garland; It will seem like an empty stage. When you are gone, all magnificence and splendor will disappear.

“You will take away the vitality and power from this entire city; Like a wasteland, it will shine with beauty no more. Today, disproved are the sages’ prophecies That you will be a universal monarch on earth.

“The might of the Śākyas on this earth will come to nothing, And the royal family line will be interrupted. The hopes of the assembly of Śākyas will be dashed entirely If you, the great tree of merit, depart.

“Immaculate One, Faultless One, let me go with you, Wherever you wish to depart for. Yet please engender love and compassion, And take one more look at this palace!”

The Intelligent One looked at the palace And spoke in the sweetest voice: “Until I have made an end to birth and death, I will not return to the city of Kapilavastu.

“Until I have attained precious awakening, The supreme level of immortality beyond old age and dying, I will not turn my face toward Kapilavastu, Whether I am standing, sitting, lying down, or walking.”

When the Bodhisattva, the Lord of Beings, departed, The celestial maidens traveling through the sky began to sing his praise: “He is the marvelous object of offering and a great field of merit, The field for those wishing for merit, and the giver of the fruit of immortality.

“Out of compassion for sentient beings, he has throughout ten million eons Trained in generosity, self-control, and restraint, and thus attained awakening. His discipline is pure, his conduct excellent, and his practice undiminished; He did not pursue pleasures and enjoyments, but observed discipline.

“He always spoke patiently to protect others; Even when his limbs were cut off, he was never angry or hostile. Constantly diligent for millions of eons, he never felt disheartened; Thus he has awakened and performed millions of sacrifices.

“Always in meditative concentration, his mind has become calm and tranquil; Since he has burned away all emotions, he will liberate millions of beings. He possesses unobstructed knowledge and is free from conceptual thinking; With a mind free from conceptuality, he will become a self-arising victor.

“His mind is always suffused with love, and his compassion is complete; He possesses joy, equanimity, concentration, and knows the four immeasurables. He is the supreme god of gods, worthy of all gods’ worship; With his pure, stainless, and sublime mind, he perfected millions of qualities.

“He is a refuge for the frightened, and a lamp for the blind; He is a place of rest for the persecuted, and a physician for those long sick. He is like a king, a righteous king, like Śakra with a thousand eyes, Like the self-arisen Brahmā, pure in body and mind.

“He is firm with abundant knowledge, diligent and detached; He is a hero because he destroyed the afflictions; undefeated, he conquers all enemies. He is fearless like a lion and gentle like an elephant; He is the leader of the herd like a perfect bull, always patient and without anger.

“He is bright like the moon and illuminating like the sun; He shines like a torch and glows like a star. He is unstained like a lotus, and his discipline smells sweet like a flower; This teacher is immovable like Mount Meru and provides sustenance like the earth; He is unshakable like an ocean.

“He has defeated the demon of the afflictions and the demon of the aggregates; He has defeated the demon of death and the demon of the god. He is the great leader who soon will teach the supreme, eightfold path of the noble ones To those who are established in wrong paths.

“Free from the darkness of ignorance, he destroys old age, death, and the afflictions; He will become the self-arisen victor, famous on earth and in heaven. In the form of a supreme being, he is praised in infinite ways; Through the merit of praising you, may we become like you, the lion of speech.”

Monks, once the Bodhisattva had left his home, he crossed over the lands of the Śākyas, the Kroḍyas, and the Mallas. When day broke, he had arrived six leagues away from the town of Anumaineya in the country of Maineya. There he dismounted from his horse Kaṇṭhaka and, once he was on the ground, he dismissed the great assembly of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas. Then he thought to himself, “I should entrust these ornaments and the horse Kaṇṭhaka to Chanda, and then send him back.”

So he summoned Chanda and told him, “Chanda, you should go back now. Take these ornaments and my horse Kaṇṭhaka and return to the palace.”

At the place where Chanda left the Bodhisattva in order to return home, a memorial was later built. This memorial is still known today as “Chanda’s Return.”

The Bodhisattva then thought to himself, “With my hair this long, I cannot be a monk.” So he took his sword, cut off his hair, and then cast it into the air. The gods in the Heaven of the Thirty-Three collected the hair for worship. Even to this day the gods in the Heaven of the Thirty-Three celebrate this event during the Hair Festival. At this very place another memorial was built, which today is still known as “Receipt of the Hair.”

Again the Bodhisattva considered, “If I am to be a monk, it would not be right to wear silken garments. So it would be good if I could find some clothes suitable for living in the forest.”

The gods of the pure realms then thought, “The Bodhisattva needs saffron-colored robes.” Immediately a god left and manifested in front of the Bodhisattva in the form of a hunter wearing saffron-colored cloth.

The Bodhisattva asked the god, “My friend, would you give me your saffron-colored robes? Then I will give you my silken garments.”

The god replied, “Your clothes already suit you well, and I am happy with what I wear.”

But the Bodhisattva insisted: “Please, I beg you.”

The god, still in the shape of a hunter, then gave his saffron-colored clothes to the Bodhisattva, while he himself took the Bodhisattva’s silken garments. Because the god was overcome with devotion to the Bodhisattva, he touched the garments to his head, holding them with both of his hands. Then he returned to the celestial world in order to render offerings and veneration to the garments there. Chanda had witnessed the exchange of clothes, and later a memorial was erected at the site. This memorial is still known today as the “Memorial of Receiving the Saffron-Colored Cloth.”

When the Bodhisattva cut off his hair and put on the saffron-colored cloth, one hundred thousand gods felt joyous, pleased, and elated. Happy and delighted, they called out cries of joy and exclaimed,

“Friends, Prince Siddhārtha has left his home! Friends, Prince Siddhārtha has become a monk! He will awaken to unexcelled, perfect, and complete buddhahood and will turn the wheel of the Dharma. He will liberate from birth the infinite number of beings who are born. Then he will free them from old age, death, sickness, pain, lamentation, suffering, depression, and distress, and ferry them to the other shore of the ocean of saṃsāra. He will establish them in the realm of phenomena, which is blissful, peaceful, deathless, and free from fear, suffering, harm, and stain.”

These words of amazement, delight, and joy resounded all the way up to the Highest Heaven.

When the retinue of consorts did not see the young prince, they began to search for him in the spring, summer, and winter palaces, and in his private rooms and apartments. Unable to find him, they all began to wail like fish hawks. The ladies were overcome by extreme grief, and some cried out, “My son!” Others called out “My brother!” “My husband!” “My lord!” and “My master!” Some mumbled different tender words, while others contorted their bodies in various ways and wept. Some of the ladies plucked their hair, while others faced each other and sobbed.

Some cried with rolling eyes, and others shed tears, wiping their faces with their garments. Some slapped their thighs with their hands, and others beat their chests.

Some slapped their arms with their hands, and others beat their heads. Some covered their head with dust and wept, crying out loud. Some ladies were seen disheveling their hair, others pulling it out. Some raised their arms and lamented loudly. Some ran headlong, like gazelles pierced by poisonous arrows, all the while crying. Some among them staggered about like a plantain tree shaken by the wind and sobbed. Others tossed their bodies around on the floor, as if they were just about to die, while some writhed on the ground, as if they were fish pulled from water, and cried. Others collapsed suddenly on the ground, like a tree that has been cut from its root, and wept.

When the king heard these noises, he asked his fellow Śākyas, “What is this loud noise coming from the ladies’ apartments?”

The Śākyas looked into the matter and replied, “Your Majesty, the young prince is not in the ladies’ apartments.”

The king then ordered, “Quickly close the city gates! Let us search for the prince within the gates!” But the prince was nowhere to be found, whether inside or outside the gates.

Mahāprajāpatī Gautamī collapsed on the ground lamenting and said to King Śuddhodana, “Your Majesty, get my son back quickly.”

The king then sent messengers on horseback into the four directions with the order: “Go, and do not come back until you have found the prince!”

Since those who can read signs and the future had prophesied that the Bodhisattva would leave through the Gate of Auspiciousness, the messengers proceeded to this gate. There they saw that a rain of flowers had fallen on the road, and they thought, “He must have left this way.”

When they had traveled a little farther, they met the god who was carrying the Bodhisattva’s silken garments on his head. Again they thought, “These are the silken garments of the prince. Can it be that he has been killed for their sake? Get hold of this man!”

However, right then they saw Chanda trailing behind the god, leading the horse Kaṇṭhaka and carrying the Bodhisattva’s ornaments. So they said, “Here comes Chanda with Kaṇṭhaka. Let us not act rashly but instead question him first.”

So they asked him, “Chanda, did this man kill the prince for the sake of his silken garments?”

Chanda replied, “No, not at all. This person offered the prince his own saffron-colored clothes, and the prince in return gave him these silken garments. That god then placed the garments on top of his head and returned right then to his celestial realm in order to venerate them.”

The men questioned Chanda further: “What do you think, Chanda? Should we go after the prince? Will we be able to make him return?”

Chanda replied, “No, you will not be able to do so. The young prince is so diligent, disciplined, and steadfast. He said that unless he awakens to perfect and complete buddhahood, he will never again enter the city of Kapilavastu. So he will not return with you. What the prince said will happen is in fact what will happen. And why will the prince not return? Because of his enthusiasm, discipline, and steadfastness.”

Then Chanda took the horse Kaṇṭhaka and the ornaments and went to the inner quarters. Three young Śākyas called Bhadrika, Mahānāma, and Aniruddha tried for a long time to lift the ornaments, but they were unable to. These ornaments were made for someone with a body as strong as Nārāyaṇa, and so other people were not able to wear them.

When Mahāprajāpatī Gautamī saw that nobody could move the ornaments, she thought, “When I see his ornaments lying there, my heart is pierced with pain. I think it is better therefore to throw the ornaments into the pond.” So she let the ornaments be thrown into the pond, and even to this day that lake is called the Lake of the Ornaments.

On this topic, it is said:

When the wise and courageous Bodhisattva departed from his home, The entire city of Kapilavastu awoke from its sleep. Everyone thought that the young prince was still asleep in his bed; Seeing one another, they felt content.

When Gopā and the assembly of consorts awoke, They looked at his bed but did not find the Bodhisattva there. They let out cries that reached the king’s quarters: “Alas, we have been deceived! Where did the Bodhisattva go?”

When the king heard that, he collapsed on the ground. He wept and cried, “Oh no, my only son!” Many hundreds of Śākyas tried to revive him, Sprinkling water from vases on him as he lay motionless.

Gopā had also fallen off her bed and onto the ground; She cut her hair and took off her jewelry. She exclaimed, “Before long we must separate from those we love! The Guide of Beings told me that; he made me so perfectly aware of this.

“Your form is so beautiful; your faultless limbs are perfect. So brilliant and pure; all beings cherish you. Praised as he who brings good fortune, you are honored in heaven and on earth. When you left my bed, where did you go?

“Until I see the Bodhisattva with all his good qualities again, I will not drink water, nor mead or liquor. I shall sleep on the ground and wear my matted hair in a topknot; Without bathing, I shall practice disciplined conduct and austerities.

“In all the parks, the leaves, flowers, and fruits are gone; The brilliant white necklaces of pearl have faded and collected dust. Since the most noble being has left this fine city, The palace has lost its beauty and the city has become like a desert!

“Alas, the delightful singing voices! Alas, the assembly of consorts with fine jewelry! Alas, the spaces covered with golden nets! All this I shall see no more without him, who is so full of qualities.”

The maternal aunt, who also felt miserable, Tried to console her, saying, “Daughter of the Śākyas, do not cry. The supreme noble one among men has said in the past: ‘I will liberate this world from birth and old age.’ ”

The Great Sage, who is well trained in thousands of virtues, Traveled six leagues during the remainder of the night. He gave his fine horse and his ornaments to Chanda and said, “Chanda, take these and return to the city of Kapilavastu!

“Repeat the following to my parents: ‘The young prince has left. Please do not be saddened! When he attains awakening, he will return. Then you will listen to the Dharma and find peace.’ ”

Chanda began to weep and spoke again to the Guide: “Your kinfolk, the best of people, may beat me and ask, ‘Chanda, where have you taken the virtuous Bodhisattva?’ But I have no ability, fortitude, and strength.”

The Bodhisattva replied, “Chanda, do not be afraid. My kinfolk will be happy to see you again. They will always regard you as their teacher And love you in the same way as they loved me.”

Bringing the finest of horses and the ornaments, Chanda returned to the park of the noble one among men. The guard at the park, overjoyed upon seeing them, Speedily conveyed the happy news to the Śākyas:

“The prince, the noble horse, as well as Chanda, Have returned to the park, so don’t worry anymore.” When the king, who was surrounded by the retinue of Śākyas, heard this, He became exhilarated and quickly went to the park.

But Gopā, knowing the intelligence and steadfastness of the Bodhisattva, Was not thrilled, and did not trust these words. She thought, “It is wrong to assume that the prince returned here Before having attained awakening.”

When the king saw only the horse Kaṇṭhaka and Chanda, He cried out and collapsed on the ground. “Alas, my son, so talented in playing music and singing songs, Where have you gone, abandoning this kingdom?

“Chanda, now explain to me truly, right here, Where did the Bodhisattva go, and what are his plans? Who opened the gate for him, who led him away? How did the gods make offerings to him?”

Chanda replied, “Powerful king, listen to me. At night, when the old and young in this city were deeply asleep, The Bodhisattva told me in a soft and gentle voice, ‘Chanda, quickly bring me the king of horses.’

“I tried to wake up the assembly of men and ladies, But they were so sound asleep that they did not hear my words. With tears I had to bring him the king of all horses. I then told him, ‘Benefactor of Beings, go wherever you please.’

“Śakra opened the gates that were fitted with a lock; The guardians of the world tightly held the horse’s hoofs. When the hero mounted the horse, the trichiliocosm shook; The road on which he traveled through the sky was very broad indeed.

“A bright light appeared, which dispelled the pitch-black darkness; Flowers fell, and the sound of hundreds of musical instruments was heard. The gods and goddesses offered him praises As he moved through the sky surrounded by a celestial retinue.”

Then Chanda took the noble horse and the ornaments with him And went into the ladies’ quarters, weeping. When Gopā saw Chanda and the noble horse, She fainted and collapsed on the ground.

Startled, the large gathering of women Brought water, washed her, and called out, “May our Śākya princess not die now! It would be too much to bear if we lost two loved ones!”

The dejected princess of the Śākyas gathered her strength And embraced the neck of the noble king of horses. Recalling the games of love from the past, She was overcome by sorrow and cried out,

“Alas, you gave me joy! Alas, noble man whose face is like the spotless moon! Alas, my most noble of men! Alas, you with excellent marks, so stainless and splendid!

“Alas, my wellborn man with a perfect body, Well formed and tapering, you are unequaled. Alas, my lord full of supreme qualities, Venerated by humans and gods alike and full of great compassion.

“Alas, my powerful man, who is as strong as Nārāyaṇa, You conquer the hordes of demons. Alas, my gentle love with a voice as sweet as Brahmā’s And as soft as the sound of a nightingale.

“Alas, my man of limitless renown, You have emerged from hundreds of virtues and have stainless merit! Alas, you are my love with glory beyond limits! Adorned with good qualities, you delight the sages!

“Alas, my handsome love, who was born in the sublime forest of Lumbini, Which resounds with the buzzing of bees. Alas, my dear one, renowned in heaven and on earth, You who are a revered tree of wisdom.

“Alas, my sweet-tasting man, with lips like the bimba fruit, With eyes like a lotus and skin of golden hue. Alas, my dear one with spotless teeth, As white as cow’s milk or snow.

“Alas, my dear one with a beautiful nose, beautiful eyebrows, And the stainless circling hair between your brows. Alas, my dear one with shoulders so well formed, With a waist like a bow, legs like a deer, and rounded hips.

“Alas, my man with thighs like the trunk of an elephant, With fair hands and feet, and with copper-colored nails. All these beautiful attributes were formed by your merit And delighted the king.

“Alas, you were my melodious song and music, And a balm obtained from exquisite flowers in the best of seasons. Alas, you were to me the scent of flowers; You brought delight to the retinue of consorts with song and music.

“Alas, fine Kaṇṭhaka, my husband’s companion! Where did you carry him? Alas, Chanda, don’t you have any compassion? Why did you not wake us when the best of men was leaving?

“Today the compassionate guide Of those who need guidance has left this noble city. Why did you not tell us That our benefactor was leaving?

“How did our benefactor leave? And who helped him escape from the capital? In which direction has he gone? Fortunate are the deities of the forest groves who are now his companions.

“Chanda, I am miserable, for I had been showed a treasure. Yet now, since it is like my eyes have been gouged, restore my sight! Chanda, the victorious ones always teach That one’s parents are to be honored.

“If he abandoned them, needless to mention That he would leave the pleasures of love with a woman! Alas, to separate from those we love Is like watching a play—nothing endures!

“Because of grasping at concepts, childish beings hold mistaken views; This is why they have to take birth and die. In the past he taught that all who are conditioned by birth and death Have no friends whatsoever.

“So may his wishes be fulfilled and may he, Under the best of trees, attain supreme and noble awakening. When he has attained stainless awakening, May he return to this noble city!”

When Chanda heard Gopā’s words, He felt deeply unhappy. He said in a voice choked with tears, “Gopā, listen to my words.

“Around midnight, when the gathering of ladies Were deeply asleep, secretly The One Elevated with Hundreds of Merits Told me to bring his horse Kaṇṭhaka.

“When I heard his words, I immediately looked at you, asleep on your bed, And I shouted aloud to you, Gopā, ‘Your beloved is about to leave, get up!’

“But the gods blocked my words, And so not even one lady awoke. Weeping, I adorned that king of horses And gave it to the most exalted among men.

“Kaṇṭhaka then neighed with his fierce energy, And although the sound could be heard for a mile, Nobody in our fine city heard it, Having been lulled to sleep by the gods.

“As the hooves of Kaṇṭhaka— Covered with gold, silver, and precious gems—struck the earth, The earth gave off a terrible and beautiful sound, And yet nobody could hear it.

“At that time the constellation of Puṣya had arisen, And the moon and the stars were shining in the sky. From the sky tens of millions of gods folded their hands, Bowed to him, and offered prostrations.

“With the assembly of yakṣas and rākṣasas in attendance, The four guardians of the world, who possess great magical power, Lifted the hooves of Kaṇṭhaka with their hands That were as spotless and pure as the anthers of a lotus flower.

“The Lord elevated with hundreds of merits Mounted the horse and resembled a red lotus and a jasmine flower. At that time the earth shook in six different ways, And the buddha realms were pervaded with stainless light.

“Then the god Śakra, the husband of Śacī, And the principal of all gods, opened the gates. A hundred million gods preceded the Bodhisattva, And the nāgas and gods offered him their veneration as he left.

“The noble Kaṇṭhaka, at a mere sign, Carried the protector of this world across the sky. Gatherings of gods and demigods, along with Śakra, Escorted the Well-Gone One as he was leaving.

“The goddesses, so skilled in playing music, Praised the qualities of the Bodhisattva. They all gave Kaṇṭhaka strength As they sang to him in the most delightful and touching way:

“ ‘Kaṇṭhaka, carry the guide of this world! Be swift and don’t feel sad! When you assist the protector of this world, You are free from the dangers of the lower realms and difficult rebirths.’

“Each of the gods also expressed this desire, saying, ‘I also want to carry the guide of this world.’ There was not a place to be found Not walked upon by the millions of gods, who said:

“ ‘Kaṇṭhaka, look at the path prepared for you in the sky! It is so bright and beautiful. Its bejeweled ledges are ornamented in various ways, And it is censed with divine incense based on supreme essences.

“ ‘Kaṇṭhaka, because of your meritorious deed, You will be magically reborn in the Heaven of the Thirty-Three. As divine maidens surround you and attend to you, You will delight in divine sense pleasures.’

“Gopā, do not shed any more tears! Be happy and rejoice! Before long you will witness the best among men attaining awakening. You will see him honored and served by the immortals.

“Gopā, one should never shed tears over people Who do such excellent deeds! Instead, rejoice in He Who Is Elevated by Hundreds of Splendors and Merits, And do not weep anymore!

“Gopā, even if I were to speak for seven days About the offerings that humans and gods arranged At the time of our King’s departure from home, I would not be able to cover it all.

“You have served and paid respect To the One Who Benefits Beings; Thus you will find supreme and inconceivable attainment. I believe that you shall become just like him, the most noble being!”