Then at that time Brother Ānanda rose from his seat, [F.125.b] removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
The Bhagavān addressed Brother Ānanda, saying, “That is why, Ānanda, I am seated upon this seat. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.”
Brother Ānanda then said to the Bhagavān: “Bhagavān, I have been given the opportunity. Sugata, I have been given the opportunity to receive answers to my questions.”
So Brother Ānanda, having received the Bhagavān’s permission, sat upon a seat before the Bhagavān and asked him, “Bhagavān, what is the cause and what are the factors whereby when bodhisattva mahāsattvas are practicing infinite bodhisattva conduct, they do not regress from enlightenment even if their hands are cut off, their feet are cut off, their ears are cut off, their noses are cut off, their eyes are gouged out, their heads are cut off, their bodies are cut up, and their limbs are cut off, or they experience various other kinds of suffering? What is the cause and what are the factors for that?”
The Bhagavān replied to Brother Ānanda, “Ānanda, in order to truly accomplish the highest, complete enlightenment, I experienced every kind of suffering. You know and remember this, so what made you decide to ask the Tathāgata this question? [F.126.a]
“Ānanda, as an analogy, if there were a person who was on fire from his feet to the crown of his head, burning so that he was a single flame, and someone else were to come up to him and say, ‘Oh, you sir, while you are still burning, should encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures!’ what would he think? Would that person, while he was still burning, encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures?”
“No, Bhagavān, he would not,” replied Ānanda.
The Bhagavān continued, “Ānanda, consider whether that person, while still burning, could encounter, be provided with, delight in, enjoy, and indulge in the five sensory pleasures. The tathāgata, while practicing bodhisattva conduct in the past, was not happy or joyful on seeing beings suffering and in poverty in the three lower existences.
“Ānanda, when bodhisattva mahāsattvas of the past were practicing bodhisattva conduct, they had perfect correct conduct, faultless correct conduct, pure correct conduct, unalloyed correct conduct, immaculate correct conduct, unwavering correct conduct, unshakable correct conduct, imperturbable correct conduct, resolute correct conduct, sincere correct conduct, trustworthy correct conduct, honest correct conduct, correct conduct that was faithful to the vows they had taken, and correct conduct that benefits beings. That is the kind of correct conduct they had.
“Ānanda, the bodhisattva mahāsattvas of the past who were practicing infinite bodhisattva conduct did not regress if their hands were cut off, did not regress if their feet were cut off, [F.126.b] did not regress if their ears were cut off, did not regress if their noses were cut off, did not regress if their eyes were gouged out or their heads were cut off, and did not regress if their body or limbs were severed. Even if they experienced various kinds of suffering, they quickly attained the highest, complete enlightenment of perfect buddhahood. [B12]
“Ānanda, you should understand this through the following teaching:
“Ānanda, in the past, countless, vast, immeasurable, inconceivable, innumerable countless eons ago, at that time and in those days, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja, who was perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, a buddha, and a bhagavān.
“At that time and in those days, the lifespan of the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja was ninety-nine quintillion eons. Each day, every day, he established ninety-nine hundred thousand quintillion beings irreversibly in the Dharma. Having established them in the Dharma, he passed into nirvāṇa. He established countless, innumerable beings in the state of arhathood without outflows, and having done so passed into nirvāṇa. He established countless, innumerable beings in irreversible progress toward the highest, complete enlightenment and then he passed into nirvāṇa.
“Ānanda, at that time, after the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratnapadmacandraviśuddhābhyudgatarāja [F.127.a] had passed into nirvāṇa, during the last five hundred years when the supreme Dharma was vanishing, at the time when the supreme Dharma was being destroyed, there was, Ānanda, a king named Śūradatta. King Śūradatta had eighty-four thousand women in his harem. He had a thousand sons, and five hundred daughters.
“At that time and in those days, King Śūradatta had a capital city named Ratnāvatī, which was vast and immense, and had four gateways. It was adorned and beautified by balconies, porticoes, entranceway arches, windows, upper pavilions, towers, and gardens. It was beautiful, and appeared like the abode of a deity. It was the residence of countless, innumerable beings.
“Ānanda, at that time and in those days, many people detested sūtras like this. Many people rejected them. Many people were hostile to them. Many people dismissed them. It was a time of great terrors. It was a time of great calamites, of excessive rains, and of droughts. It was a time of many snakes. It was a time of disasters caused by lightning. It was a time of famines. It was a time of false views. It was a time of wrong views. It was a time of seeking out the mantras of the tīrthikas. It was the time when the enlightenment of buddhahood was vanishing.
“Ānanda, in that forest a variety of flowers, blossoms, vines, and fruits were always displayed, and the forest was filled with a variety of trees that were like wish-fulfilling trees. [F.127.b] The ground was covered with the adornment of many different forms and colors of seeds and seedlings; beautified by a variety of rocks and stones, and stainless water; and adorned by beautiful, vast, high, golden mountains. Siddhas, vidyādharas, gandharvas, yakṣas, kiṃpuruṣas, sages, and kinnaras dwelt there. It was inhabited by flocks of birds of various colors and shapes. Many buddhas had dwelt there. It was like a delightful garden. It was completely good. It was in that excellent forest called Samantabhadra, perfect for practice, that those bodhisattvas dedicated to practice dwelt.
“Ānanda, the dharmabhāṇaka Supuṣpacandra went to stay alone in a secluded place. With his pure divine sight, which transcended that of humans, he saw that many trillions of bodhisattvas who had developed roots of goodness in various buddha realms had been reborn in this world. If they were able to hear this Dharma teaching of retention they would proceed irreversibly to the highest, complete enlightenment. However, if they did not hear this Dharma teaching of retention they would regress from the highest, complete enlightenment.
“Then the dharmabhāṇaka Supuṣpacandra mindfully and knowingly arose from that samādhi and went to the great assembly of bodhisattvas. When he had reached it, he announced to that great assembly of bodhisattvas, ‘Noble sons, I am going to the villages, the towns, the market towns, the kingdom, the regions, and the capital, where I will teach the Dharma to beings.’
“ ‘Brother, you are very handsome, attractive, and good looking, in the flush of youth, a young adult, with a complexion that is like excellent polished gold. On your forehead there is the adornment of an ūrṇā hair that is like a conch, the moon, or a jasmine flower. Your hair and uṣṇīṣa are blue-black, and the locks of your hair curl. Therefore the princes, the king’s ministers, and such others will be envious, hostile, and aggressive, and if they kill you that would not be good.’
“Then the dharmabhāṇaka Supuṣpacandra said to the great assembly of bodhisattvas, ‘If I protect myself I cannot protect the teaching of the past, future, and present buddha bhagavāns.’ Thereupon he recited these verses:
“ ‘I cannot protect this teaching
While maintaining the concept of a self.
In these dreadful latter times there is the great presentation
Of the Sugata’s teaching of enlightenment. {1}
“ ‘The one who completely abandons the concept of self
And the doctrine of an individual that these beings follow,
The one who abandons form, sound, smell,
Taste, and touch, is one who protects the teaching. {2}
“ ‘Compared to someone who, with a pure mind,
Has honored for millions of eons, as numerous as the Ganges sands,
Quintillions of buddhas with food, drink,
Parasols, flags, and rows of lights, {3}
“ ‘Another who practices a single teaching day and night
When the good Dharma is being destroyed,
When the Sugata’s teaching is coming to an end,
Will have merits that are far greater than the first {4}
“ ‘Someone who cultivates indifference
While the good Dharma of the leader of beings is being destroyed
Is not showing respect for the
Jina
And is not honoring the guides. {5}
“ ‘You should remain happy
Always be kind and take care
Of those who are to be guided.
Unalloyed, pure, pristine, stainless conduct.
Those who keep their conduct stainless
Are praised by the buddhas. {6}
“ ‘Those who have honored
Are protectors who lead all beings
Those who keep the stainless conduct
That has been praised by the past buddhas
Become those who save many beings
From the hells and from bad karma. {7}
“ ‘Give the precious gift of the supreme Dharma
And always maintain patience.
Remain in solitude, be skilled in samādhi,
And maintain supreme, peaceful conduct.
I am going to the capital,
To the city, in order to protect beings.’ {8}
“When that
sage, the supreme, sublime being
Who had great realization, was leaving,
Some held him by his feet,
Weeping with compassion and shedding tears.
‘Wise one with great realization, do not leave!
Look at how beautiful are this charming forest’s trees,
With their sweet and fragrant aromas.
Protect yourself, and do not leave. {9}
Who had pacified senses, and kindness,
Went to forests, cliffs, and mountain summits
And there reached the highest enlightenment.
They practiced the highest conduct, enlightenment’s cause.
They possessed supreme merit and wisdom.
Follow their example and remain in the forest.
You, who have perfect discipline, do not leave. {10}
“ ‘Your beautiful body is adorned by the signs.
Your hair is blue-black in color,
You shine with the color of gold
And you illuminate this earth.
As beautiful and bright as a conch.
The king and his followers will thus
Become envious and destroy your body.’ {11}
“ ‘The sugatas who lived in the past
They all benefited the world
And reached supreme enlightenment within the three existences.
They practiced the highest conduct, enlightenment’s cause.
They possessed supreme merit and wisdom.
In order to protect millions of beings.’ {12}
“They all circumambulated the wise
sage
And they bowed down to his feet.
Overwhelmed with compassion, they cried out,
Distressed, unhappy, wailing, and collapsing.
Some lost consciousness and fainted,
Falling to the ground like
sal trees that had been cut down.
But the
sage, determined to benefit beings
Through his accumulation of merit, did not turn back. {13}
“The
sage took up his robes and bowl
And was prepared, like the maned lion.
He remained in the nature of the Dharma
And was unaffected by good or bad qualities.
If in this world I remain in this forest,
Beings will fall into lower realms, which would not be good.
Therefore in order to protect beings
I am going to the city and the supreme palace.’ {14}
“So the dharmabhāṇaka Supuṣpacandra went to the villages, the towns, the market towns, the kingdom, the regions, and the capital, where he taught the Dharma to beings. In the morning as he was going there, he established nine hundred and ninety million beings in irreversible progress toward the highest enlightenment, and that was before he had reached the capital city of Ratnāvatī. Once he had reached the capital city of Ratnāvatī, and was at the side of the capital city of Ratnāvatī, he sat at the feet of a wavy-leaf fig tree and a sal tree. [F.129.b]
“When that night had passed he went into the capital city of Ratnāvatī. After entering inside he established three hundred and sixty million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting that day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the second morning, he went back into the capital city of Ratnāvatī. After entering inside he established two hundred and thirty million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting for a second day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the third morning, he went back into the capital city of Ratnāvatī. After entering inside he established nine hundred and ninety million beings irreversibly in the Dharma. However, he had not had his meal and therefore, fasting for a third day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the fourth morning, he went back into the capital city of Ratnāvatī. After entering inside he established nine million, nine hundred thousand beings in irreversible progress toward the highest enlightenment. However, he had not had his meal and therefore, fasting for a fourth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the fifth morning, he went back into the capital city of Ratnāvatī and entered the harem. After entering inside he established eighty thousand women in irreversible progress toward the highest enlightenment. He also established countless, innumerable townspeople in irreversible progress toward the highest enlightenment. [F.130.a] However, he had not had his meal and therefore, fasting for a fifth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the sixth morning, he went back into the capital city of Ratnāvatī. He established the thousand sons of the king in irreversible progress toward the highest enlightenment. However, he had not had his meal and therefore, fasting for a sixth day, he emerged from the capital city of Ratnāvatī and went to the stūpa that contained the fingernail of the Bhagavān; there he stood all day and night.
“When that night was over, on the seventh morning, he went back into the capital city of Ratnāvatī. After entering inside he saw King Śūradatta riding toward the park in a chariot of made of gold with side panels of silver, shafts of uragasāra sandalwood, wheels of beryl, and adorned by a parasol, banners, and flags. The chariot’s shafts were bound with silk and tied with cotton ribbons. Eight hundred maidens were pulling the chariot with precious cords. They were beautiful, pretty, and attractive, with perfect, lovely complexions. They brought delight and satisfaction to the foolish but not to the wise.
“Eighty-four thousand kṣatriyas, who were like great sal trees, followed in the rear. Eighty-four thousand brahmins, who were also like great sal trees, followed in their rear. Eighty-four thousand prominent citizens, they, too, like great sal trees, followed in their rear.
“The king’s five hundred daughters were being carried in precious palanquins in front, and when they saw the bhikṣu they were instantly established in irreversible progress toward the highest enlightenment. [F.130.b] When the retinue of sixty-eight hundred thousand queens, too, saw the bhikṣu, they also were instantly established in irreversible progress toward the highest enlightenment.
“That whole great gathering of people took off their jewels and rings, took off their shoes, removed their robes from one shoulder, and, kneeling on their right knees, with palms placed together bowed toward the bhikṣu.
“Then the princesses, too, inspired by their previous roots of goodness, alighted from their palanquins, took off their jewels and rings, took off their shoes, removed their robes from one shoulder, and, kneeling on their right knees, with palms placed together recited these verses to the bhikṣu:
And inspiring the people. {15}
“ ‘The faults of desire have gone,
Ignorance also has been cleared away,
And the faults of anger and envy
Have also instantly departed. {16}
Are looking at the king. {17}
Being honored by the princes
Encircled by the stars. {18}
Is like a painting in gold
Created by an expert artist,
And like a blossoming king of the
sal trees. {19}
“ ‘The beauty of this
bhikṣu’s arrival
The lord with a thousand eyes, the destroyer of strongholds,
And lord of the thirty-three
devas on the summit of
Sumeru. {20}
“ ‘The beauty of this
bhikṣu’s arrival
“ ‘The beauty of this
bhikṣu’s arrival
Is like the sun shining in the sky,
Dispelling darkness with a thousand light rays,
Illuminating completely every direction. {22}
[F.131.a]
“ ‘He is beautiful with the physical signs
Of endless eons of vast generosity,
The constant maintenance of unsullied conduct,
And unequaled patience within in all worlds. {23}
“ ‘This
bhikṣu has appeared in the world
Having developed the diligence praised by the noble beings,
Having confidently practiced the four
dhyānas,
And having developed wisdom and destroyed the net of the
kleśas. {24}
“ ‘The unequaled teaching of the buddhas, which is dedicated to beings,
That supreme Dharma has been taught by the heroes of the past.
The same will occur in future times and in the present.
They are the sons who obtain the power of a Dharma king. {25}
“ ‘
Bhikṣu, may you never be impermanent!
May your body in this way shine throughout the world
With your great majesty and beautiful voice.
Even the majesty of the king does not shine so brightly. {26}
“ ‘Just as you have realized the Dharma
And practiced the Buddha’s instructions in the world,
May we abandon the condition of womanhood
And all become
bhikṣus like you.’ {27}
“They placed their fingers together in homage,
Recited these verses, and cast toward him
Clothing, gold chains, strings of jewels,
And their necklaces and earrings. {28}
Who had great power, surveyed the entire earth,
Traveled through the four continents,
And perceived all as being their children,
Likewise he does not have stronger affection
For the
kṣatriyas, head merchants, and brahmins,
Or heads of households, local governors, and relations,
But instead has love for everyone equally. {29}
“ ‘It is the same for this kind
bhikṣu,
Who is trained and has the power of
retention,
The strengths, the powers, and the eightfold path.
[F.131.b]
He is majestic and illuminating
Shining in the midst of the stars,
Or the disk of the rising sun. {30}
“ ‘He pays homage to all the kind buddhas
If someone were to recite their praises
They could not finish even in a hundred eons.
One could not conclude describing their qualities
Even after many thousands of millions of eons.
One could not even conclude the praises
Of just one body hair of the most excellent in the world. {31}
“ ‘The omniscient buddhas have turned the Dharma wheel
And taught the unequaled
level of wisdom;
They have taught the detailed, stainless Dharma
That is not to be found anywhere else.
Are not able to describe the ocean of qualities
That the omniscient buddhas have. {32}
“ ‘We praise the unequaled
Jina, the king of healing,
And this
bhikṣu who is his heart son.’
The young daughters of the king joyfully
Recited those verses and at that time
They cast gold and gold dust
And top-knot jewels and necklaces
They presented these to the
bhikṣu
And were joyfully established on the path to enlightenment. {33}
“Then King Śūradatta thought, ‘Alas! My harem has gone astray, and so has the populace. These people have cast off their jewels and rings, taken off their shoes, bared one shoulder, knelt on their right knees, and with palms placed together they have paid homage to that bhikṣu.’
“King Śūradatta was not as handsome and not as attractive as that good-looking bhikṣu. Fearing for his royal status he became furious. [F.132.a] When he saw the perfection of the bhikṣu’s body, he became extremely enraged. As the bhikṣu had been walking upon the king’s road, some dust had blown into one of his eyes. The king thought, ‘This bhikṣu is looking at my queens with lust in his mind and he is winking at them! Now, who will slay this bhikṣu?’
“King Śūradatta summoned his thousand sons who were following behind, and commanded them, ‘Princes, you must slay this bhikṣu!’
But the princes refused to obey King Śūradatta and he thought, ‘Because of this bhikṣu even my own sons refuse to obey me! I will be left alone and friendless, so who will slay this bhikṣu?’
“King Śūradatta had an executioner named Nandika, who was cruel, merciless, and ferocious, and he was not far from King Śūradatta upon the king’s road. When King Śūradatta saw him, he rejoiced and was happy, joyful, hopeful, and comforted, thinking, ‘Nandika will slay this bhikṣu.’
“Nandika answered, ‘Your Majesty, I am very able! I will fulfill your command and I will slay this bhikṣu.’
“The king said, ‘Therefore, Nandika, know the time has come. Take a sharp sword and cut off the bhikṣu’s hands and feet, and cut off his ears and nose, and, because he has looked upon my harem with desire, gouge out his eyes!’
“So Nandika the executioner thereupon took a sharp sword and severed the bhikṣu’s hands and feet, cut off his ears and nose, and gouged out both his eyes. [F.132.b]
“From the places where the bhikṣu’s head, ears, feet, hands, and eyes had been cut, many quintillions of light rays shone forth, and many streams of milk, that circled the ten directions and then returned into the bhikṣu’s body. Śrīvatsas, svastikas, wheels, and so on, also emerged from and reentered his severed body, and the thirty-two signs of a great being became visible.
“After the king had proceeded on from the crowd of people, that crowd of people came and saw that the bhikṣu had been cut and chopped up on the road. They were distressed, unhappy, and shocked. Weeping, crying out, and wailing, they went back into the capital city of Ratnāvatī.
“King Śūradatta spent seven days in the park, but he was not happy, did not take part in amusements, and did not go for walks. After seven days had passed he left the park and went into the capital city of Ratnāvatī. He saw the bhikṣu’s body, which had been left on the king’s road, and although seven days had passed since he had died, the color of his body was unchanged.
“He thought, ‘The color of this bhikṣu’s body has not changed, which means that without any doubt this bhikṣu was irreversibly progressing to the highest, complete buddhahood. I have accumulated the bad karma that will cause me to be reborn in a great hell. I will soon fall into a great hell.’
“In the sky above him eighty thousand devas proclaimed in one voice, ‘It is as you have said, great king. This bhikṣu was irreversibly progressing to the highest, complete enlightenment.’
“When King Śūradatta heard the words of the devas in the sky, he became frightened, paralyzed with fear, with the hairs on his body standing on end, and was filled with remorse. In suffering, distressed, and filled with remorse, he wailed and recited these verses:
“ ‘Forsaking the kingdom and the royal capital,
Jewels, gems, pearls, gold, and wealth,
I myself took up a weapon and myself killed.
[F.133.a]
Foolishly I have created bad karma. {34}
Armored in the thirty-two characteristics.
Shining, he entered the royal capital
Like the full moon, the king of the stars. {35}
“ ‘Agitated by the evil of sensory pleasures,
I set forth in the pleasurable company of my wives,
Riding in chariots accompanied by a retinue of
kṣatriyas,
When this fragrant, beautiful-eyed
bhikṣu arrived. {36}
“ ‘When my company of wives saw him they were overjoyed.
With adoration they cast off their gold necklaces.
They all placed their ten fingers together in homage
And praised that monk by singing verses. {37}
“ ‘They were riding in chariots, accompanied by
kṣatriyas,
But they stopped singing to their king
When this powerful, supreme son of the sugata,
This fragrant, beautiful-eyed
bhikṣu arrived. {38}
“ ‘When this
bhikṣu came into the capital
My mind became extremely wicked.
Ignorant, I was furious and jealous
On seeing the joy of that great gathering of my wives. {39}
“ ‘He illuminated completely the four directions
Like the beautiful moon freed from an eclipse.
My assembly of wives was overjoyed and cried out
When they saw the
bhikṣu come into the capital. {39}
“ ‘At that moment I spoke with wrathful words,
Saying to my thousand sons,
Who is my dreadful, worst enemy.” {40}
“ ‘All the princes, whose conduct was gentle,
Wished to benefit themselves and bowed down to the
bhikṣu.
They bowed down and said, “Majesty, that command should not be obeyed,”
And I became at that time overcome by sadness. {41}
“ ‘When I saw this
bhikṣu who had perfect conduct,
And who had kindness like that of a father,
With an evil intention I had the opportunity to kill him,
And in the future I will burn in the
Avīci hell. {42}
“ ‘
Nandika, who was upon the king’s road,
With extremely cruel actions makes people suffer;
[F.133.b]
He was someone who would carry out my command,
And he cut up the
bhikṣu like cutting up a garland of flowers. {43}
Filled with birds and the aroma of flowers,
Are like only sons who have lost their mothers. {44}
“ ‘Arise,
bhikṣu, who dwelt in that forest!
You came to the king’s capital
To accomplish vast benefit for beings.
Weeping, they long for the greatly compassionate
bhikṣu. {45}
“ ‘I have had the road swept and covered with cloth.
Banners of flowers have been arranged on the right
And other beautiful images on the left.
Arise,
bhikṣu, and teach the supreme Dharma! {46}
“ ‘You have been long absent from the king’s capital.
Weeping, they long for the greatly compassionate
bhikṣu.
May there be no obstacle to our life
In this time of the destruction of the supreme
Jina’s teaching. {47}
“ ‘Just as some beings who have great power—
Ever renowned throughout the ten directions
And outshining all in these three existences—
Leap down from a great height on to the earth, {48}
“ ‘In the same way, this
bhikṣu has fallen to the earth
With a body beautified by the supreme signs.
With an evil intention, I have reduced to pieces
“ ‘All the
bhikṣus will be stricken by suffering,
Will be dismayed and similarly grief-stricken
Adorned by the thirty-two signs,
Has in an instant been broken into pieces
Like a flower garland held by a woman. {51}
“ ‘I have created the worst bad karma.
I shall helplessly go to
Avīci, to Yama’s realm.
Having reduced the
bhikṣu to pieces,
I am at the furthest distance from buddhahood. {52}
“ ‘My sons will not save me, nor my family,
Nor my ministers, nor the slaves at my feet.
They will not save me from going to hell
For I have myself created the worst bad karma. {53}
[F.134.a]
“ ‘I go for refuge to the buddhas of the past, of the future,
And those now present in the ten directions,
Have no
kleśas, and have bodies as invincible as vajras!’ {54}
“The
devas there wailed pitifully
When they saw the
bhikṣu in pieces.
They went to inform the
saṅgha
Powerful and renowned in all directions,
“ ‘He who for countless eons practiced generosity,
Maintained faultless, unwavering conduct,
And had unequaled patience within all worlds,
“ ‘He who for countless eons was always diligent,
Confidently meditated on the four
dhyānas,
And had the wisdom that eliminated the
kleśas,
“ ‘He who gave up all attachment to his body,
Who had no regard for his own life,
“Having heard the pitiful wailing of the
devas,
All the
bhikṣus experienced great suffering.
They all went to the city in order to see
“Those compassionate ones came to the capital
And when they saw the
bhikṣu cut into pieces
They all wailed terribly in distress
And they fainted and fell to the ground. {60}
‘Why did you commit this offence against a
bhikṣu
Who maintained correct conduct without a fault,
And could remember countless previous lives? {61}
“ ‘He had attained the power of wisdom and
retention,
He knew that everything composite was empty,
And had abandoned all concepts of aspiration. {62}
“ ‘He had pleasant and delightful speech,
[F.134.b]
He had pacified senses and was amiable,
He had complete knowledge of others’ previous lives,
And he had transcended the world.
He was the portrait of a supreme leader
With the wisdom of self-arisen buddhahood;
He saw with pure and unobscured eyes
And had extremely great love and compassion. {63}
“ ‘Killing through evil desires and causing suffering
Destroys rebirth in the upper realms.
People who are dedicated to their desires
Become deaf and devoid of wisdom.
People who are dedicated to their desires
Become blind and murder their fathers and mothers.
People who are dedicated to their desires slay those with correct conduct,
And therefore people should forsake desires. {64}
“ ‘The kings who are dedicated to their desires,
Those rulers of the world throw away their prosperity
And go to the dreadful, terrible hells
That cause suffering and endless fear.
This kind of bad karma is always created
By the slaying of a wise
bhikṣu.
Therefore one who wishes for the peace of enlightenment
Should abandon every kind of bad action. {65}
“ ‘A
jina, without dismay, gives away the best forms,
Sounds, tastes, smells, tangibles, and phenomena.
He knows the body is like an illusion and chaff,
As are the ears, eyes, nose, and tongue. {66}
“ ‘He trains in unequaled generosity,
correct conduct, patience, and diligence.
He is dedicated to
dhyāna, attains perfect wisdom,
And accomplishes the benefit of beings.
The entire world with its
devas and humans
Together look with love upon a
jina.
Thereby, with eyes that have been freed from blindness,
They become enlightened, attaining the peace of buddhahood. {67}
“ ‘The
jinas joyfully give away horses,
Elephants, litters, palanquins,
Couches, bulls, and carriages,
Wagons, villages, and regions.
They give away towns and kingdoms,
Gold, silver, crystal, and coral.
They give away wives, sons, daughters,
And their own heads, and are established in enlightenment. {68}
“ ‘They joyfully make unequaled
Offerings of flowers and incense,
Holding parasols, banners, divine flags,
[F.135.a]
And musical instruments of various kinds.
They know existence to be empty
And do not rejoice in rebirth in existence.
And they illuminate all ten directions. {69}
Have no attachment to the phenomena of the three realms.
They have no attachment to the realm of desire,
To the form realm, or to the formless realm. {70}
Have no concept of a self, no concept of being,
No concept of a soul, and no concept of an individual,
And always practice unsullied celibacy. {71}
Have no concept of things and no concept of nothing,
No concept of happiness and no concept of unhappiness,
And no concept of number and no concept of numberlessness. {72}
“ ‘They have no concept of existence and no concept of nonexistence,
No concept of woman and no concept of man,
No concept of villages and no concept of towns,
And no concept of regions and no concept of market towns. {73}
Have no concept of desire and no concept of no desire,
No concept of stupidity and no concept of no stupidity,
And no concept of ignorance and no concept of no ignorance. {74}
Have no concept of pride and no concept of no pride,
No concept of ignorance and no concept of no ignorance,
And no concept of view and no concept of no view. {i}
Have no attachment to the powers and the strengths,
And have abandoned all the evils in the three realms. {75}
“ ‘They have no desire or passion, no anger or rage;
They have no ignorance or dullness, and are always honest.
When they see the buddhas with their
ten strengths, they honor them.
And they do not gain knowledge for the sake of rebirth in the higher realms. {76}
“ ‘When they hear the unique Dharma from another,
They never have any doubt in it.
They know if there is deficiency or not in others’ minds,
[F.135.b]
Like looking into a clear, pure bowl of sesame oil. {77}
“ ‘If attachment develops,
That friendliness is a great
kleśa.
If anger develops then that aggression
Brings evil, enmity, and fear.
Completely rejecting both of those,
The wise ones are established in enlightenment.
They become here the great leaders of humans,
“ ‘They abandon the internal and the external
And remain in the nature of phenomena.
They have correct conduct that is pure,
Without defect, unsullied, and faultless.
Their conduct is never sullied
And it is never corrupted.
The wise ones avoid attachment and anger
And attain the peace of enlightenment.’ {79}
Filled with great trees and beautified by fruit,
Adorned by beautiful flowers that appear in all seasons
And where various birds sing their songs, {i}
“ ‘And adorned by tall, stately, golden mountains
By skillfully created, pleasant music,
And the constant dancing of adept maidens— {ii}
“ ‘That forest is like a
deva’s park,
With trees that have beautiful, shining forms,
With a carpet of various kinds of flowers,
And with rivers adorned by blue and red
lotuses. {iii}
“ ‘
Sages constantly live in harmony
Within such a delightful forest.
He departed from it wishing to benefit beings
And came to my city, which is a mass of sin. {iv}
When he came I committed the evil action of having him slain,
And because of his death I am going to fall down into hell. {v}
[F.136.a]
The heroes who act in this world to benefit beings,
Give their protection to me, who have done such evil things:
And also
śrāvakas with miraculous powers,
Whose
outflows have ceased and are in their last body,
Save me from the suffering of being reborn in the
Avīci hell!’ ” {vii}
Then at that time the Bhagavān said to Ānanda, “In that way, Ānanda, the bodhisattva mahāsattva has no attachment to life or body. Why is that? Because, Ānanda, beings who have attachment to life and body create bad karma.
On this topic it was said:
“Beings who have attachment
To this body, which is constantly rotting,
And to this life, unstable and powerless,
Which is like a dream or an illusion, {viii}
“They fall under the power of ignorance
And create extremely dreadful karma.
Devoid of wisdom, following
Māra,
They are reborn in the terrible hells. {ix}
“Those humans who are indifferent
To their bodies, which are like lumps of foam,
And their lives, which are like water bubbles,
Will become supreme beings.” {x}
Then the Bhagavān said to Brother Ānanda, “Ānanda, in that way bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should train in this samādhi, and should have no regard for their bodies or lives. They should be as diligently dedicated as they would if their hair or clothes were on fire, and have great compassion for all beings. For example, they should give up living happily in solitude, solitary places, and forests, and enter the villages, the towns, the market towns, the regions, the kingdom, the capital, and district capitals, and there teach the Dharma to beings so that beings can attain irreversible progress toward the enlightenment of the śrāvaka, irreversible progress toward the enlightenment of the pratyekabuddha, or irreversible progress toward the highest, complete enlightenment.” [F.136.b]
Thereupon the Bhagavān gave a detailed teaching on this episode from the past by chanting the following verses to Brother Ānanda:
“At that past time, when I was practicing
bodhisattva conduct,
On the way to a place that was a park. {80}
“While riding in the chariot I saw a
bhikṣu
Who was perfectly handsome and attractive,
Wearing the armor of the thirty-two signs,
And he illuminated all directions. {81}
And was compassionate, beneficial, and kind.
He was beautiful with his splendor and majesty,
And through his love for beings he had come to town. {82}
“I could not be his equal in appearance,
And a malevolent envy arose within me.
I was attached to desires and clung to my kingdom,
And thought he would deprive me of my kingdom. {83}
“I had sons that numbered a full thousand,
Who were following behind me riding in chariots,
And who wore various kinds of diadems and jewelry,
“I also had there five hundred daughters,
Who were very beautiful and wore bejeweled shoes,
Beautified by ribbons, diadems, and jewelry,
Who pulled my chariot with cords of gold. {85}
“I had my eighty thousand wives,
Who were all alluring and very beautiful.
From within their chariots they saw the
bhikṣu,
Whose body had the shining splendor of Mount
Meru. {86}
“When they saw him they conceived of him as like a father,
And they developed the aspiration to attain supreme enlightenment.
Then they adopted the practice of celibacy
And they cast off their delightful jewelry. {87}
“At that time there arose within me envy
And intractable, pitiless malice and anger.
Proud of my power, I said to my sons,
‘Slay that
bhikṣu who is before me!’ {88}
“The princes, on hearing my words,
They said, ‘Father, do not speak such words!
We will not slay such a
bhikṣu! {89}
“ ‘Even if our bodies and limbs were to be cut up
For as many eons as there are sand grains in the Ganges,
Nevertheless we would never slay this
bhikṣu,
As we have developed the aspiration for enlightenment.’ {90}
“When the king had heard the words of his sons
He furiously ordered his serving executioner,
‘Quickly bring to me this
bhikṣu slain,
Who is standing in front of my harem!’ {91}
“Then the executioner named
Nandika,
Cruel and malevolent, followed him.
He took a sword oiled with sesame oil,
And with it he cut the
bhikṣu into eight pieces. {92}
“When he cut into the body and limbs,
Instead of blood a thousand light rays were emitted,
And where it was cut open, inside the body
Were symbols, such as
śrīvatsas and wheels. {i}
“Having committed such a dreadful act,
The king instantly departed for the park.
He could not join in amusements or be happy. {93}
“He very quickly and in a hasty manner
Departed from the park to return to his palace.
His chariot on the way came to the place
Where the
bhikṣu lay in eight pieces. {94}
“There he heard the sound of the wailing
Of many millions of
devas in the sky.
They cried, ‘King, you have created so much bad karma
That when you die you will go to the miseries of the
Avīci hell!’ {95}
“When the king had heard those words
He became distressed, sorrowful, and afraid.
He thought, ‘I have created so much bad karma
“ ‘He was the son of the buddhas, of the leaders of men,
He controlled his senses, was caring, had a peaceful mind,
But because of my desires I had him slain. {97}
In the age of destruction he was a treasure of the Dharma.
He was a lamp of wisdom for the entire world,
But because of my desires I had him slain. {98}
“ ‘He was a king of physicians for this entire world
He gave them the shining elixir of amrita,
But because of my desires I had him slain. {i}
“ ‘He explained to beings the Dharma
That is profound, peaceful, and difficult to see.
He was a teacher of the supreme essence of enlightenment,
But because of my desires I had him slain. {99}
“ ‘He possessed the Dharma treasure of the guides,
And he was a lamp for a world in darkness.
But because of my desires I had him slain. {100}
“ ‘He was free of the
kleśas and possessed pure wisdom,
And he constantly rested in a state of peace, perfect peace.
I had him killed today because of my desires,
Which was extremely evil, and I will go to hell. {101}
“ ‘The buddhas of the past and of the future,
And the
jinas, the supreme men, of the present,
Who are endlessly praised and have an ocean of qualities,
With my hands together in homage I go to them for refuge.’ {102} [B13]
“When King Śūradatta saw that the body of the slain dharmabhāṇaka Supuṣpacandra that lay on the ground had not altered in color he was distressed, sorrowful, and remorseful. He became crazed and wailed loudly.
Requested you in many different ways
Because there would be a danger to your life. {i}
Why, venerable one, did you come to the town?
Whatever the reason might be that you came,
You should accomplish it, O lamp for the world! {ii}
“ ‘The ground is adorned by a variety of divine plants.
There is a dense multitude of shining, beautiful trees.
It is frequented by
devas, and the lords of birds sing there. {iii}
“ ‘You departed from the perfect, delightful
Gentle one, explain to me today
The reason why you came here. {iv}
“ ‘When I have heard your words, I will fulfill your command.
Son of the Buddha, arise and give me your instruction.
Alas, what shall I do, god of gods,
I am helpless and go to you for refuge! {v}
“ ‘Alone like a lion, the king of animals,
And with compassion for endless beings,
With no regard for your own life, you came here. {vi}
“ ‘I was overcome with desire and envy
And had this hero cut into pieces.
Has come to the capital in order to see you. {vii}
“ ‘That which I, terrified, request of you,
It is a request that is worthy to be fulfilled.
And that you rise like the moon when it is full. {viii}
Lord of beings, bestow this favor on me.
Today, bestow this one favor on me:
I pray that you arise, shining like the sun. {ix}
“ ‘I have committed an evil, sinful act.
When I die I will be reborn in a terrible hell,
And I have no one who can save me from that. {103}
“ ‘Shame upon this sinful mind that creates calamity!
Shame upon this kingship of pride and arrogance!
I will have to go alone, leaving all behind,
Without taking any possessions with me. {104}
“ ‘You have the pure Dharma, and have defeated desire and anger.
You speak pleasant words, are self-controlled, and compassionate.
You do no wrong, and are the sole friend of beings.
“ ‘Ah! You who are wealthy in discipline, patience, and
austerity!
Ah! You who possess the qualities of a handsome form and kindness!
Ah! You who are honest, glorious, and trustworthy—
Where have you gone, leaving us behind? {106}
“ ‘
Noble one, when your body and limbs were cut,
Milk flowed out and thousands of light rays shone forth.
The entire world was astonished.
My wondrous guide, I pray that you arise! {i}
[F.138.b]
“ ‘Ah!
Puṣpacandra, you are self-controlled and compassionate!
Ah! Come here, you mountain of love and compassion!
Ah! You are a supreme teacher of the profound Dharma—
Divine one, I pray that you be compassionate to me and arise. {ii}
“ ‘Ah! Come here, you who have the face of a full moon!
Ah! Come here, you who are upon the ten
bhūmis!
Ah! You are a hero who has power over the ten
bhūmis—
You, who have power over life, where you have gone? {iii}
“ ‘Ah! Come here and speak to me!
Ah! You who are so diligent and compassionate, where have you gone?
Ah! You have meditated for a long time on patience—
You who have great love, arise and speak to me! {iv}
“ ‘Ah! God of gods, you who are worthy of offerings,
Arise, wise one, come into my home
And teach the Dharma to the city’s women. {v}
“ ‘Divine one, it is not possible to cut up your body.
Are unable to destroy this body of yours.
Wise one, do not perform this illusion today. {vi}
“ ‘Divine one why do you continue with this illusion?
Abandon all illusions and arise,
And teach the Dharma in the city of
Ratnāvatī. {vii}
Ah! Come here, you who are without desire for the three realms!
Ah! Come here, guide who is like a father and mother—
And close the door through which I will go to hell. {viii}
“ ‘You are the refuge for those beings reborn in the lower realms,
And for beings who are falling into the great
Avīci hell.
And open the door through which I can go to the higher realms! {ix}
“ ‘Lord, for seven days you did not eat.
Arise and eat a meal in my home.
Establish many beings in the Dharma. {x}
“ ‘Ah! My father who is wise in the supreme Dharma!
Ah! You who have no enmity toward any being!
Ah! Come here before me and teach me the Dharma!
Ah! Come here and quickly fulfill my prayers! {xi}
Ah! They are blinded, distressed, and in sorrow!
Ah! Arise quickly, you who are the most precious being—
“ ‘Ah! Come here, you who are a light for the three realms!
And teach so as to benefit the
bhikṣus. {xiii}
“ ‘Oh! Oh! You possess the Dharma and have marvelous qualities.
With your stainless eyes of wisdom and compassion.
Like the rising moon. {xiv}
“ ‘Oh! Oh! Son of the
jinas, who has compassion for me,
Unsurpassable teacher, bring me relief.
Oh! Oh! You who when struck by swords and sticks
Have the power of great patience and kindness.
Generous guide, I pray that you arise.
Oh! Oh! Arise and teach to me
“ ‘Oh! Oh! You are the supreme lamp of wisdom
That illuminates the entire world.
Oh! Oh! You are dedicated to the benefit of beings;
You are the guide with the strength of compassion.
Who accomplishes the benefit of beings.
Oh! Oh! Arise and bring trillions
Of beings to the city of peace. {xvi}
“ ‘Oh! Oh! You who have the wealth of correct conduct,
You have understanding, the wealth of training, and are wise.
Oh! Oh! You remain in the discipline of correct conduct
And rejoice in the seedlings of the trees of Dharma.
Oh! Oh! You wear the orange dyed dharma robes,
And are always satisfied by renunciation.
Who has perfect discipline, generosity, and
austerity. {xvii}
“ ‘Oh! Oh! Tamed one who tames untamed beings,
Who always has the state of being tamed.
[F.139.b]
Oh! Oh! Tamed one who follows those who are tamed,
Who is peaceful, and who has pacified senses.
Oh! Oh! You continually with the sound of the Dharma
Awaken beings who are asleep, deeply asleep.
Oh! Oh! You awaken millions of beings
And establish them in the highest
yāna. {xviii}
“ ‘Oh! Oh! With the planks of generosity
You have made a ship and tied it with the ropes of diligence.
Oh! Oh! You rescue the beings who
By craving have fallen into the great ocean.
You who are the wise pilot of the ship.
Oh! Oh! Sail that stable ship
And come and rescue me too. {xix}
“ ‘Oh! Oh! You are the supreme doctor, practiced in discipline;
You are the unsurpassable doctor, learned in healing.
Oh! Oh! You have attained the perfection of liberation through wisdom
And you bestow the medicine that is the good Dharma.
Oh! Oh! When you see beings who are sick,
Afflicted with all kinds of illnesses,
Oh! Oh! arise quickly and give them
The medicine of the Dharma. {xx}
“ ‘Oh! Oh! King of the medicine of wisdom, unequaled,
You have reached the perfection of superior wisdom.
Oh! Oh! You completely cure all illnesses.
With compassion you accomplish the benefit of beings.
Oh! Oh! Everyone in the realm of sick beings
Is afflicted by the illness of desire.
Oh! Oh! You make all those beings
Happy, healthy, and reach
nirvāṇa. {xxi}
“ ‘Oh! Oh! Wise one, who has a vast training in wisdom,
Beat loudly the drum of the Dharma!
Oh! Oh! With your ocean of wisdom cut through
All the world’s creepers of doubt.
Oh! Oh! You who are excellently learned,
Stainless, a holder of the Dharma, a supreme human,
Oh! Oh! be seated in the midst of your assembly
And, wise one, recite thousands of millions of stainless
sūtras. {xxii}
Ah! Come here, honest one, who has crossed the ocean of existence.
Ah! Arise, you who have escaped from the prison of existence.
[F.140.a]
Ah! You have sacred, supreme wisdom and knowledge.
Ah! Have love and compassion and arise!
Ah! Come here and lead your
saṅgha!
Ah! Arise and go to that forest!
Ah! You have love equally for friends and enemies.
Ah! Arise, you who maintain unequaled
retention.
Ah! Come here, arise, you who are a tree of pure wisdom. {xxiv}
“ ‘Ah! You are as unshakable as
Meru.
Ah! You for whom buddhas and beings are equal—
Ah! Arise and attain buddhahood at the foot of the
Bodhi tree.
Ah! You have divine hearing and possess the supreme Dharma.
Ah! You have divine vision, and are wise and adept in wisdom.
Ah! Arise, compassionate one, and look at me!
Ah! Endlessly famous one, listen to my words! {xxv}
“ ‘Ah! You help and benefit the entire world.
Ah! Arise and quickly fulfill my prayer.
Ah! Do not remain here in pieces.
When the men and the women of this city
Their hearts were withered by sorrow.
Look upon them with your compassionate eyes! {xxvi}
“ ‘Arise,
Supuṣpa, so that you may fulfill
The reason for cultivating the strength
Of love, wisdom, and method,
And your vast rejoicing in compassion and equanimity.
Bring flowers and incense in their cupped hands;
They have all come to delight in seeing you. {xxvii}
“ ‘Today I have understood the words of the
Sage:
The desires of beings are harmful murderers.
This fever of the mind is the cause of the lower realms.
Therefore I shall forsake acting out of desire. {107}
“ ‘I have committed the sin of slaying the
bhikṣu,
Which was extremely wicked and will destroy my happiness.
And I have no protector who can save me from that.
I shall forsake the kingdom and practice celibacy.
I shall make excellent offerings
With incense, flowers, and perfumes,
And I shall build a beautiful stūpa. {108}
“ ‘I give a command to all my sons,
Daughters, wives, prominent citizens,
Ministers, head merchants,
Quickly make a bier with a casket
And whatever is splendid, aromatic, and beautiful,
For the cremation of this
bhikṣu.’ {109}
“Having heard the king, all the townspeople
Brought the very best incense,
Fashioned a bier, and placed
With agarwood, sandalwood, and
magnolia,
With flowers and perfumed garlands,
And with sesame oil he was cremated. {110}
A
droṇa of his burned bones.
The king created for them a stūpa
And said, ‘I wish to make an offering to it.’
Holding flowers, garlands, and perfumes,
The king had others hold parasols, flags, and banners,
And play the music of a thousand
Quintillion musical instruments. {111}
“The king came to the stūpa of the
bhikṣu
During each of the three periods of every day,
And confessed absolutely whatever bad actions, however small,
He may have committed in this life or throughout the three times.
For nine hundred and fifty billion years
He repented all his misdeeds,
And from then on perfectly maintained correct conduct
That was unimpaired, pure, unsullied, and stainless. {112}
“For nine hundred and fifty billion years
Then when my body was destroyed
I fell into the terrible
Avīci Hell.
I had committed cruel actions out of desire
And therefore I experienced many sufferings.
I had displeased nine hundred
“For nine hundred and fifty billion years
I was blind throughout that time.
For sixty-two quintillion eons
In the past my eyes were destroyed.
For many thousand quintillions
Of eons, my eyes were gouged out.
For countless millions of eons,
My head, ears, feet, and hands were cut off. {114}
“For another quintillion eons
I was born into human lives
In which I experienced suffering,
Tormented for a long time by saṃsāra’s suffering.
For a long time in saṃsāra I experienced
The suffering created by my bad actions.
Therefore those who wish for the peace of enlightenment
Should commit no bad actions within the three realms. {115}
“Although the supreme king confessed his past action,
He was not freed from the evil that he had done.
Because he had created such terrible karma,
When he passed away he fell to the terrible
Avīci hell. {116}
