The Discourse to Prince Candraprabha

Fascicle Eight

Chapter 34

[The Buddha continued his discourse:]

O prince, therefore, a bodhisattva mahāsattva who seeks this samādhi should cultivate wholesome roots, practice giving alms of the Dharma, and practice giving alms of material goods.

By this perfection of giving, the bodhisattva should transfer merits through four kinds of transference of merit. What are the four? (1) Just as past buddhas had the skillful means to attain supreme enlightenment, so I myself also wish to acquire these skillful means and transfer the merit from these wholesome roots to the attainment of enlightenment. This is called the first transference of merit. (2) When I hear about such skillful means from a reliable teacher, I keep, recite, and learn it. With skillful means that cause me to attain supreme enlightenment, I wish to always encounter [reliable teachers] for a long time, and I transfer the merit from these wholesome roots [to the attainment of enlightenment]. This is called the second transference of merit. (3) I wish to enjoy all my property together with all sentient beings, and I transfer the merit from these wholesome roots [to the attainment of enlightenment]. This is called the third transference of merit . (4) I wish, wherever I shall be born, to have material wealth and be able to hear the Dharma, in order to help and confer benefits on all sentient beings, to always attain this type of body, and I transfer the merit from these wholesome roots [to the attainment of enlightenment]. This is called the fourth transference of merit.

O prince, with these four kinds of merit transference you should transfer all the merits from these wholesome roots [to the attainment of enlightenment]. And, O prince, a bodhisattva mahāsattva, whether they are a householder or a mendicant, in seeking this samādhi should with an undeceiving mind, serve those who maintain moral discipline. 253

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Suppose a bodhisattva who maintains this samādhi, whether a mendicant or a householder, encounters [someone who is] suffering from disease and distress, and only the flesh and blood from parts of the bodhisattva's own body can remove the disease. In this case, a bodhisattva who has achieved the highest faith with an imperturbable and pure mind should offer [their own flesh and blood to that person].

O prince, formerly, in the past, incalculable, more incalculable, immeasurable, unlimited, indescribable, unfathomable, vast, inconceivable eons ago, there was a buddha named Acintyapraṇidhānaviśeṣasamudgatarāja. This buddha tathāgata was Worthy of Worship, Fully Awakened, Perfected in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, World-honored One.

On the day when this buddha tathāgata, Worthy of Worship, Fully Enlightened, attained supreme enlightenment he magically created innumerable, limitless buddhas and caused them to preach the Dharma. He trained countless sentient beings and established them in the untainted way of the arhat. Moreover, he caused countless sentient beings to be established in attaining the state of nonretrogression from supreme enlightenment. On this day, Acintyapraṇidhānaviśeṣasamudgatarāja Tathāgata's life came to an end and he entered nirvana without remainder [of body and mind]. His true Dharma lasted in the world for eighty-four incalculable hundreds of thousands of years.

O prince, after Acintyapraṇidhānaviśeṣasamudgatarāja Buddha's true Dharma perished in the latter degenerate ages, there were innumerable prejudiced bhikṣus who did not cherish, delight in, or have faith in these sutras. They slandered and vilified the sutras. When someone upheld these sutras, these evil disciples harassed and condemned them, eventually taking their lives. Because these evil bhikṣus were greedy for gain and honor, they killed twenty thousand bhikṣus and others who kept these sutras. O prince, at that time, there was in Jambudvīpa a king named Jñānabala who kept the true Dharma and protected the Dharma. In fulfillment of a past vow (pūrva-praṇidhāna), he planted wholesome roots in the presence of previous buddhas.

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O prince, at that time there was in Jambudvīpa a teacher of the Dharma (dharma-bhāṇaka) named Bhūtamati who upheld this sutra on samādhi, entered the king's court, and became a reliable teacher. Because he was very compassionate and helped, conferred benefits to, and sympathized with other people, the king was delighted to see this bhikṣu and never tired of hearing him discourse on the Dharma.

The king visited, attended, became close to, and made offerings to this bhikṣu. He consulted with him, debated with him, listened to him preach, upheld this sutra, and answered him.

At that time, the bhikṣu understood not only the broad outline but also the details of the import of any topic. His conduct and various practices were all perfect.

He understood fully the (five) aggregates (skandhas), the (eighteen) elements of cognition (dhātus), and the (twelve) sense fields (āyatanas). He understood how all sentient beings reconcile, separate, and then, having separated, reconcile once again. He also understood the conduct and various practices of sentient beings, as well as their desires and tendencies. He fully knew sentient beings' faculties, powers, and energies, their differences, intelligences, and tendencies. He knew all things that are suitable or unsuitable for the truth.

He could answer in language with the decisive meaning (i.e., without implied meaning) and had profound eloquence.

In addition, he understood how to train sentient beings. He smiled and addressed first anyone he met so that those who encountered him were delighted. He was always free from a frowning countenance. His mind was vast, he was established in the four immeasurable states of mind, and he possessed great compassion. He could not be defeated by opponents in debate. At that time, O prince, King Jñānabala had a daughter named Jñānavatī who was just sixteen years old. Her countenance was beautiful and her posture was excellent. Her appearance was perfect, without any defect. The bhikṣu Bhūtamati was her teacher. At that time, this bhikṣu's four elements were imbalanced, namely, he suffered from a malignant black tumor on his right thigh that was very difficult to cure. All the physicians had given up on treating him and departed.

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King Jñānabala saw this bhikṣu suffering from serious illness and was afraid the bhikṣu would die. The king cried out, weeping great tears. The queen and her maids, eighty thousand court ladies, all the people in the cities of the country, the prince, generals of the royal army, guardians of the gates, police, slaves, relatives, followers, and the rest of the multitude to his left and right also wept when they saw this bhikṣu. O prince, at that time King Jñānabala's relative who had died and been reborn in a heaven appeared in the king's dream, near his face, in order to advise him. He told the king, "This bhikṣu's disease will certainly be cured if, first, the fresh blood of a young virgin is used to wash the tumor and then rubbed on it. Then the flesh should be boiled, made into broth, and blended with various seasonings. This should be eaten with rice and it will cure him of the disease. If he does not obtain this medicine his disease will certainly not be cured."

King Jñānabala woke from this dream at daybreak. He immediately rose from his bed, entered the inner court, assembled the palace maids, and explained his dream fully, saying, "This is what I saw. Who can give as alms this medicine to the ailing bhikṣu and remove the disease of my reliable teacher, who preaches the good path?"

O prince, at that time none of the maids or court ladies of the inner and outer palaces were fit for the task.

O prince, when Jñānavatī heard her father, the king, speak these words and knew the sick bhikṣu needed this kind of medicine, she was joyful and delighted. She thought:

As my father said, I am myself unmarried and still a virgin. I will give as alms my own blood and flesh to this honored one. I am the youngest in the court. I deeply respect this master, a teacher of the Dharma. My body, speech, and mind are pure and I seek undefiled knowledge. I will give as alms the blood and flesh of my body to this Dharma teacher who is without attachment. Having taken flesh from my body, I will blend it with various flavors to make medicine for this sick bhikṣu. It will remove the suffering from disease of our great teacher, and he will arise and recover.

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Then, abiding with profound faith in the Dharma, Jñānavatī picked up a sharp knife and cut the flesh of her thigh, and blood flowed from the injury. She blended the freshly cut flesh with various flavors and made a broth. She filled a golden bowl with the blood flowing from her body and presented it to the king. The sick bhikṣu was summoned. He came to the inner court, entered, and seated himself before the king, her father. After using the blood to cleanse the tumor, she then rubbed it onto the bhikṣu's body. Then, in order to obtain merit, she once again took the mixture of her flesh that had been cooked with various flavors to make delicious food, and offered it as alms to the teacher of the Dharma. The bhikṣu ate it without knowing, realizing, or suspecting that anything was amiss. Upon eating the food, his suffering ceased. The Dharma teacher was released from the pain of disease and his body became well. He rejoiced and preached this excellent Dharma for Jñānabala. Because the king sought this samādhi, he caused thirteen thousand court ladies and others in the court to aspire for supreme enlightenment. Then King Jñānabala spoke in verse, questioning his daughter: (1) Where did you obtain the fresh, excellent human flesh and blood with which you made a delicious meal for this sick bhikṣu and caused him to be safe and comfortable?

(2) Whom and where did you send to kill the person from whom to obtain this excellent flesh that you blended with various flavors? Where did you get the pure blood with which you cleansed and treated this bhikṣu?

(3) When this Dharma teacher ate the food and his tumor was cleansed and anointed with the fresh blood, he was released from enormous, evil suffering. This honored person was made to obtain happiness.

(4) I heard in a dream from a god who had been my relative in a former life that if we obtained this medicine the bhikṣu's disease could be cured.

(5) The god said, "It is necessary to wash and anoint the Dharma teacher's malignant tumor with fresh blood from a human body, and to blend the blood with human flesh, making it fragrant. Then offer this food to him.

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(6) "The bhikṣu's disease will be cured only if he uses this method. Only this medicine can cure his disease. Other methods will not work. King, quickly prepare it!"

(7) After I awoke and got up, I entered the inner court and spoke these words. All the palace maids who heard my words were silent. None were fit for the task.

(8) I said again to the palace maids, "Who can do this? Who can give up blood and the flesh from their body and blend it with various delicious flavors? (9) "Present him with this medicinal food and once again cleanse and anoint the black malignant tumor of this Dharma teacher, this bhikṣu. In this way he will be cured.

(10) "But if such a medical treatment is not applied to this bhikṣu's malignant tumor, this teacher of the Dharma will surely die, for there are no other means to cure him."

(11) When the palace maids heard these words, all were silent and none spoke. There was no one who could give the generous gift of medicine from their own blood and flesh.

(12) Of all the humans in the three realms, none would relinquish their own flesh. When I announced this widely, to each person in the court, none said a word, all remained silent. (13) I respect this bhikṣu but most people cherish their own bodies. Because of their attachment to the body, no one was willing to abandon their own flesh and blood.

[Princess Jñānavatī said:]

(14) "Excellent! You asked where I obtained it. When I heard you, my heart filled with joy." Hearing her venerable father's marvelous words, she was courageous and unwavering.

(15) Princess Jñānavatī replied to her father, "Please, father, with a pure heart I beg you to listen. I do not cherish my body and I am not attached to the concept of a self.

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(16) "Courageously, I surrendered my own body because I seek supreme enlightenment. O king, father, please listen. Even though you sought human flesh [to cure the bhikṣu], you could not obtain it. (17) "Therefore I cut the flesh of my thigh, blended it with various flavors, and presented it to the teacher of the Dharma. I did not kill another person. It is not the flesh of a dead person. I cut my own body in order to create extensive benefit.

(18) "This bhikṣu has been released from the pain of disease, and I will acquire immeasurable benefits." The king asked, "When you cut your body, was there not intense pain?

(19) "O my daughter, quickly rub medicine on your wound. Do not suffer such great pain." Hearing her father, the king, speak with pity for her, she replied, "Great king, please listen to me. (20) "I have heard and contemplated the practice of the true Dharma. The fruit of one's own deeds is thus inconceivable. When I heard my father relate what the god said [in his dream], I had no attachment to my own body.

(21) "I gave up my flesh and blood in order to offer them to this bhikṣu in deep faith. With a piece of my own body I can reap the benefit of having released this bhikṣu from poisonous, malignant disease,

(22) "and have accumulated infinite merits―for I have changed this frail body of mine to a firm body."

Again she said, "O king, father, please listen a little more." (23) Hear this true Dharma, wish to receive it, and see the fruit of such inconceivable deeds.

(24) Sentient beings who because of ignorance did evil deeds in their former existence fall into hell, where they lose their flesh in extreme torment, yet soon they regain their bodily flesh. In this way, the fruit of one's deeds is difficult to conceive of. (25) Initially after death their bodies are only skeletons, but after a little while their bodies regain flesh. For those who have done good deeds, how will they not attain what their hearts desire? (26) At first when I cut a piece of flesh from my body I felt no pain; even though blood poured out, I had no suffering. If I were to 601b

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sever all my limbs I would have no wounds, because I reflect on the Dharma.

(27) Because I deeply cherish the true Dharma, I cut off my flesh and fed it to [the Dharma teacher as medicine]. All phenomena are like a mirage. The wound on my body was healed, and my body was just as it was before.

(28) Just as the flower of the udumbara tree blooms only after innumerable eons have passed, so too is this bhikṣu, teacher of the Dharma, rarely seen in the land of Jambudvīpa. (29) Just as no one ever tires of seeing the glittering gold of the Jambūnada River, so too is this teacher of the Dharma, Bhūtamati, whom the gods and humans never tire of seeing. (30) Just as fresh, cold water can remove anyone's thirst and suffering in the hot season, so too can this bhikṣu, the Dharma teacher, remove the cravings of sentient beings.

(31) I gave the flesh from my thigh and fresh blood to this Dharma teacher in order to remove his suffering caused by a disorder of the four elements. I performed a deed that is praised by the Buddha. (32) This holy man achieved proper virtue and upheld this supreme samādhi. As I have thus worshiped this bhikṣu, I too aspire to attain enlightenment with this merit.

(33) Just as the fragrant and pleasant perfume of good sandalwood [incense] pervades everywhere from time to time, so does the fame of one who observes moral discipline and keeps this samādhi. (34) Just as the high, sublime Mount Sumeru shines beautifully and is seen in every direction from the earth and sky, so too is the Dharma teacher who observes moral discipline.

(35) Just like one who in pure and deep faith erects a very beautiful stupa made with precious jewels, which others come to worship and thereby make great merit,

(36) so too does Dharma teacher, whom I have in pure faith caused to be comfortable by giving up my flesh and blood. I have erected a stupa of the true Dharma.

(37) Just as a wise person repairs a collapsing stupa to stand firm again, others come to worship and thereby make great merit. 260

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(38) So too does this bhikṣu who knows the stupa of the Dharma, and whose disease I have removed with good medicine made of my flesh and blood. He declares the supreme Dharma and establishes sentient beings in the path to unsurpassed enlightenment. (39) If this bhikṣu, the Dharma teacher, were to die, how would we hear the Dharma? O king, father, know that this samādhi would soon disappear if this bhikṣu were to die.

(40) The Dharma teacher is like a pure lamp, healing the darkness of living beings' mental impurities, establishing them in this great samādhi, and rescuing them from evil destinies. (41) This scope of this bhikṣu's deeds is beyond our comprehension. He is always established in the great mind, well versed, and decisive in the meaning of everything. No other evil disputants can defeat him.

(42) For innumerable hundreds of millions of eons, I will never again receive the body of a woman. I have worshiped this Dharma teacher. This worship is just as the Buddha recommends. [The Buddha said:]

(43) Suppose someone were to give the Tathāgata all the treasures that fill the buddha lands as numerous as grains of sand in the Ganges River. And someone else in pure faith gives their toe to the Buddha. The merit of this far greater than [that of the former]. (44) In this way, after her death this woman saw one hundred billion buddhas, left home to become a nun in the presence of those buddhas, and kept this supreme samādhi.

(45) In the presence of the buddhas, the most venerable among humans, after they have entered nirvana without remainder, the buddhas' children, who are pure and without stain, in this way always leave home to become mendicants.

(46) In the presence of Dīpaprabha Tathāgata, I, cultivating the religious practices of this Buddha Dharma, was able to transform my female body to become a great Dharma teacher, and I preached the supreme Dharma.

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(47) King Jñānabala was Maitreya, who always courageously guards the Dharma. The Dharma teacher was Dīpaṃkara Buddha, and the princess of long ago was I, myself.

(48) I gave my flesh without concern for myself as an offering to the meritorious Independent One, and I was always free from dishonesty, in order to acquire this samādhi.

(49) All those who wept when they saw that the bhikṣu suffered from disease attained the stage of nonretrogression, always free from evil destinies.

(50) They were free from suffering, oppression, and the pain of disease, not speaking ill of the Dharma. Their five sense organs were complete and without any defect, and they had no sorrow in their hearts. (51) They are all handsome and marvelous, by virtue of their merits and constant energetic power. They are adorned with the hundred merits and the thirty-two auspicious marks because they all worshiped this sick bhikṣu.

(52) When they leave home to become a bhikṣu according to my Dharma in future degenerate ages and keep the treasury of my true Dharma, they will be able to see hundreds of billions of buddhas. (53) Those who worship and keep my Dharma and the seed of enlightenment, doing beneficial deeds for people, shall see Akṣobhya Buddha in the future.

(54) Those who hear me practice the supreme religious practice for enlightenment shall experience holy pleasure. Those who hear all the adornments of their own past lives shall make supreme offerings to the various tathāgatas.

(55) When you see a greatly learned person who maintains moral discipline, you should attend them with a pure heart, without anger or arrogance, in order to acquire supreme, great merit. (56) After having removed all hatred and arrogance, those who worship my child who protects the Dharma shall be free from ignorance for innumerable hundreds of millions of eons, and in the end shall not fall into the suffering of evil destinies.

(57) Those who are quarrelsome always go to evil rebirths. Even though they may learn much, observe moral discipline, worship buddhas, give alms widely, live in the forest, practice meditation, and so on, they are not saved [from the evil realms of existence].

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Then Venerable Ānanda rose from his seat and, with his right shoulder bared, knelt with his right knee on the ground. With joined palms, facing the Buddha, he said, "I have a few questions for the Tathāgata, Worthy of Worship, Fully Enlightened One, Buddha; please hear me and answer my questions."

Then the Buddha said to Ānanda:

Sit down on your seat. You may ask any questions of me, Tathāgata, Worthy of Worship, Fully Enlightened One. I will answer your questions, explain anything to you, and cause you to rejoice.

Then Venerable Ānanda addressed the Buddha, "Yes, I will, O World-honored One, Sugata. Yes, I will, O World-honored One, for I have been given your permission." Thereupon, clearing his throat, Ānanda said: O World-honored One, what are the causes and conditions by which bodhisattvas, whenever they undertake their practices such as cutting off their hands, feet, ears, and nose; pulling out both eyes; breaking parts of their bodies; and undergoing various kinds of suffering, can endure it all and not retrogress from supreme enlightenment?

After this was asked, the Buddha replied:

O Ānanda, if you knew the suffering I have undergone for the sake of supreme enlightenment, you would be unable to think or wish to speak, much less ask such questions. O Ānanda, suppose there is a person who is burned by fire from foot to head. Another person comes and says, "Brave man, come and enjoy five sensual pleasures with your unceasingly burning body. Enjoy the pleasures of songs and plays, whatever you like." The Buddha said

O Ānanda, what do you think? Can this person with his unceasingly burning body enjoy as he wishes the pleasures of the five dersires, song, dance, and merriment, or not?

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Ānanda replied, "He cannot, World-honored One."

The Buddha said:

O Ānanda, this man with his body still burning might be able to experience the pleasures of his five [sensual] desires, while singing, dancing, and making merry, but it is not so for the Tathāgata. When he cultivated the practices of a bodhisattva in past lifetimes, he saw sentient beings in the three evil destinies undergoing suffering and enduring poverty, and he was not happy at all. O Ānanda, a bodhisattva who in the past cultivated the practices of a bodhisattva will perfect flawless moral discipline, unbroken moral discipline, faultless moral discipline, pure moral discipline, unattached moral discipline, unperturbable moral discipline, unmuddied moral discipline, indestructible moral discipline, deep moral discipline, moral discipline without hypocrisy, moral discipline without contradiction, sincere moral discipline, moral discipline that accords with their vow, and moral discipline that benefits all sentient beings.

O Ānanda, when the bodhisattva mahāsattva perfects the various moral disciplines in this way and cultivates the practices of a bodhisattva, they will never encounter experiences such as having their hands chopped off, their feet cut off, their ears and nose severed, their head decapitated from their neck, or their eyes pulled out, nor will other parts of their body undergo various types of suffering. They will quickly attain supreme enlightenment.

O Ānanda, in the past, many incalculable, uncountable, immense, immeasurable, inconceivable, unfathomable, and yet more incalculable, unlimited eons ago, there was a buddha named Ratnapadmacandraviśuddhābhyudgatarāja. He was a tathāgata, Worthy of Worship, Fully Awakened, Perfected in Wisdom and Deed, Faring Well, Knower of the World, Supreme One, Trainer of People, Teacher of Gods and Humans, Buddha, and World-honored One.

O Ānanda, at that time Ratnapadmacandraviśuddhābhyudgatarāja Buddha's life span was ninety-nine hundred million billion hundreds of thousands of eons. At all times, he caused nine hundred million sentient beings to be established in the Buddha Dharma and without retrogressing from it. 264

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O Ānanda, after this Ratnapadmacandraviśuddhābhyudgatarāja Buddha, Tathāgata, Worthy of Worship, Fully Awakened, had entered into perfect nirvana and the true Dharma had disappeared, in the latter degenerate ages this sutra was despised by innumerable sentient beings. Innumerable living beings distanced themselves from it. Innumerable sentient beings violated it. Innumerable sentient beings abandoned it. In this very fearful time, a time of great disaster, a time of drought, a time of flooding, a time of unseasonable rain, a time of famine, a time of evil views, a time when the words of non-Buddhists were sought, a time of evil animals and yakṣas, a time of thunder and lightning, a time of the disintegration of the way to the Buddha's enlightenment—there were seven thousand bodhisattvas who emerged from among the commoners in the cities, imperial city, and villages and congregated in the forest of Samantabhadra. They lived there with a teacher of the Dharma named Supuṣpacandra.

At that time, this monk taught the people the division of the discourse on the teaching of dhāraṇī. O Ānanda, at one time the Dharma teacher Supuṣpacandra, sitting alone in a quiet place in meditation with his divine and supranormally clear eyes, saw many hundreds of millions of bodhisattvas who had accumulated wholesome roots in the lands of other buddhas and departed from these worlds, and had come here to this world. This was seen by hundreds of millions of bodhisattvas, and they planted various wholesome roots. He thought:

If they hear this discourse of the Dharma on the mystic formulas, they will attain the stage of nonretrogression from the way to enlightenment. But if they cannot hear this discourse of the Dharma on the mystic formulas, then they will retrogress from the way to supreme enlightenment. The Dharma teacher Supuṣpacandra, having thought thus, emerged from samādhi and went to the assembly of great bodhisattvas. Having arrived at the assembly, he said, "Sons of good family, I am now going to the cities and villages to deliver the essentials of the Dharma for the sake of sentient beings."

Then the large assembly of bodhisattvas addressed the Dharma teacher Supuṣpacandra:

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We, all the assembled bodhisattvas, do not wish you to go from this forest to the imperial city, cities, and villages, because in this period of the semblance Dharma there are innumerable arrogant monks, nuns, and male and female lay disciples who would delight in taking the lives of humans.

At that time, the Dharma teacher Supuṣpacandra addressed the assembly of bodhisattvas, "In case I were to hold dear my own body and life, I could never keep the teachings of the past, present, and future buddhas." Then the Dharma teacher uttered the following verses: (1) Never having dwelled in the concept of a self, one is able to protect and uphold the teaching of the Tathāgata and reveal the vast and excellent enlightenment of the buddhas in these evil times. (2) Those who are free from attachment to all concepts of a self, sentient beings, and life spans, and who quickly distance themselves from forms, sounds, fragrances, flavors, and tactile sensations, will protect the teaching of the Buddha.

(3) Suppose they make offerings to one hundred billion buddhas, and with pure faith give alms of food, drink, lamps, garlands, banners, and shrouds for as many billions of eons as numerous as grains of sand in the Ganges.

(4) Far superior is the merit of those who, in the latter degenerate ages when the right teaching declines and the teaching of the Buddha is about to be lost, protect the teaching day and night. (5) If I do not protect the teaching for the sake of the Sacred Lion among Humans (the Buddha), when the right teaching is about to be lost I am neither entitled to make offerings to the buddhas nor to respect the Guide [of the World].

(6) You should be happy, confer benefits on yourselves, and protect yourselves. But don't be negligent in the discipline of the right teaching, and always engage in doing compassionate deeds. (7) You should guard and maintain the right moral discipline without impurity, making it pure, undefiled, and without blemish, and you should make offerings to all the buddhas, all past and present tathāgatas.

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(8) Give alms of the treasure of the supreme teaching, always cultivate patience, practice meditation in a quiet place, and be gentle. Avoid quarrels and disputes, and carry out the causes of good practice. We will go to the cities to save sentient beings. (9) When this wise Great Sage wanted to leave, some wept and some bowed their heads to the ground, saying, "Please, wise one, look at the pleasant and balmy groves, please do not leave us, please save us.

(10) "Long ago the Guide [of the World], who had ten powers [of knowledge] and calm senses, being extremely pliant, went to quiet areas of the mountain forest to strive for highest, supreme enlightenment.

(11) "He cultivated the causes for enlightenment, and cultivated and accumulated merit and knowledge. Let us dwell in the forest, and follow and learn from him. O Great Sage with authoritative power, please do not depart.

(12) "The primary and secondary marks of your body are very beautiful, your hair is dark blue and lovely, your skin is radiant like gold and shines forth over the great earth. (13) "The tuft of hair between your eyebrows is especially charming, just like jade and cowries shining bright white. Others are jealous of you. The king or his ministers will take your life." O Ānanda, at that time the Dharma teacher Supuṣpacandra spoke to the multitude of bodhisattvas in verse:

(14) All the past tathāgatas, who were omniscient, whose mental impurities were exhausted, and who bestowed benefits on all sentient beings in the three realms of existence, attained supreme enlightenment.

(15) They had accumulated merits and knowledge in order to acquire the wondrous causes of supreme enlightenment. Practice continuously in order to learn from them and to save sentient beings. (16) All of the audience circumambulated with their right sides toward this wise divine seer, saluted and prostrated themselves, all with deep affection for him, lamenting, weeping and wailing loudly. 603a

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(17) Some collapsed and swooned just like a tall tree that has been cut down. In spite of their words, this meritorious seer did not give up his plan to benefit sentient beings.

(18) When the seer was about to leave them, taking only his clothes and almsbowl, he did not look back; he did not think of gain or loss, just like a brave lion king, for he was established in reality. (19) He said, "Do not spoil the wholesome roots of sentient beings by keeping me here in this mountain forest." He went to the great city because he wanted to confer benefits on sentient beings. O Ānanda, at that time, the Dharma teacher Supuṣpacandra went to the cities and villages in order to preach the Dharma to numerous sentient beings. In the clear dawn, this monk caused nine hundred million sentient beings to be established in the nonretrogressive state on the way to supreme enlightenment.

After that, he wandered about, at last arriving at the capital city of āvatī, where he sat at under the pippala tree. He sat all night, and when dawn broke he entered the city and caused three billion six hundred million sentient beings to abide in the Buddha's Dharma without retrogressing. At that time, the monk did not take any food all day. Without eating, he left the city and went to the stupa where a fingernail of the Buddha was buried. He worshiped this stupa, standing still before it for one day and night. Tthen, when the next day dawned, this monk, without having eaten, again entered the capital city Ratnāvatī and caused two billion three hundred million sentient beings to abide in the Buddha's Dharma without retrogressing. On this second day, again without eating, he went out of the capital city to the stupa of the Buddha's fingernail, and worshiped the stupa, standing still before it another day and night. When the night had passed and the third day dawned, again without eating, he entered the capital city and caused nine hundred million times a hundred thousand sentient beings to abide in the Buddha's Dharma without retrogressing. On this third day he did not eat and went out of the city to the stupa of the Buddha's fingernail, and stood there all day and night until night ended and the next day broke. On the fourth day, he did not eat and entered again the capital city Ratnāvatī, making ninety hundred thousand sentient beings abide in the 268

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Buddha Dharma without retrogressing. On the fourth day, he kept to his fast and left the city, visiting the stupa of the pagoda of the Buddha's fingernail, where he stood for a day and night, until dawn of the fifth day. On the fifth day, he did not eat and again entered the capital city Ratnāvatī, where he made all great kings, members of the court, and the common people of the cities and villages abide in the Buddha Dharma without retrogressing. On the fifth day of fasting, he left the city, went to the stupa of the Buddha's fingernail, and stood still there all day and night until the dawn of the sixth day.

When the sixth day arrived, he still had not eaten, and he established a thousand princes of the king in the nonretrogressive state on the way to supreme enlightenment. On this sixth day, not having eaten, he again left the capital city Ratnāvatī, went to the stupa of the Buddha's fingernail, and stood worshiping it all day and night, until night ended and day broke. When the seventh day arrived, as before, he still had not eaten. He went to the gate of the royal palace. At that time there was a king named Śūradatta, and this king came out of the inner apartment of the palace and got into a golden chariot, which had silver railings, shafts made of good sandalwood, and wheels made of lapis lazuli. On top, coverings of banners were stretched, and jeweled banners adorned the glorious row of jeweled trees. Thick silken nets were stretched on top of the chariot, completely covering it, and folds of thin silk hung down. Eight hundred young women pulled the jeweled ropes of the jeweled chariot. These women were beautiful and graceful, endowed with various kinds of marvelous physical beauty. Fools were attracted to them but not the wise.

Eighty-four thousand wealthy warriors from influential families guarded him from the back, and eighty-four thousand wealthy brahmans from powerful families and eighty-four thousand wealthy householders from powerful families all attended him.

Five hundred beautiful women who rode in precious palanquins, which were ornamented with various jewels, heralded the king. When these princesses all saw the monk at the same time, they attained the nonretrogressive state on the way to supreme enlightenment. All six million eight hundred thousand court ladies saw the monk and they all attained the nonretrogressive state on the way to supreme enlightenment. 269

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Then everyone in the crowd removed their necklaces and jeweled leather shoes. With their right shoulders bared and kneeling on their right knees on the ground, with joined palms toward the monk, they saluted him respectfully and stood before him.

Then the women, who were inculcated by their roots of merit, descended from their palanquins, their right shoulders bared, adjusted their dress, knelt with their right knees on the ground, and with joined palms facing toward the monk, they saluted him respectfully and spoke the following verses: (20) Today the splendid light shines forth just like the sun in this capital city Ratnāvatī because this monk enters the city. All people admire him.

(21) He is free from any defects of craving, free from any kind of hatred, ignorance, jealousy, delusion, and bondage; all are annihilated by him. (22) At this time the great king Śūradatta came out when nobody is seen, and his children and other families do not follow him. (23) This monk, who is among the king's attendants, is incomparably handsome, like the full moon on the fifteenth night, surrounded by stars.

(24) His body is magnificent like a pure gold statue made and ornamented by a skillful goldsmith. And this monk is attractive, like a king of trees that blossoms and scatters marvelous flowers. (25) And like Śakra, the king of gods who has great majesty and a thousand eyes, or the king of Trāyastriṃśa Heaven who plays in the heavens—so wonderful is the monk who is about to enter this city. (26) Just like the king of Brahmā Heaven with his attendants, or like the king of Sunirmita Heaven or the god Suyāma in the desire realm, so magnificent and wonderful is the monk who is about to enter this city.

(27) Just like the sun that shines in the sky, from which a thousand rays of light dispel the darkness and illuminate throughout the ten directions, so wonderful is the monk who is about to enter this city. (28) He has widely practiced almsgiving for innumerable eons, always protects moral discipline without defilement, and cultivates 270

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patience that is without compare in the world. The corporeal marks adorning his body are marvelous in this way.

(29) He has made great effort as recommended by the sages, practices the four stages of meditation with great energy, and cuts off the nets of afflictions in learning wisdom. Therefore, this monk illuminates the world.

(30) Just as the heroic buddhas, incomparable among humans, in the past showered the rain of the supreme Dharma, so too shall the present and the future buddhas. This is the legitimate son of the King of Dharma.

(31) May this monk never decay, and may his splendor shine on the entire world. When we see your splendor and hear you speak, none of us see the king's majesty, which is dimmed by your grandeur. (32) You have already realized the Dharma by yourself, and have practiced the Buddha's teaching, traveling in the world. We women hope to change from this female body and in the future become a monk like this monk.

(33) All of these women, with joined palms, uttered these verses and scattered their ornaments, gold garlands, pendants of pearls, earrings, and gold chain necklaces.

(34) His energy is like that of the wheel-turning sage king who goes all over the world with the thought that everyone is his child. Toward all of the kings, warriors, and four classes of people, he has no hatred and no attachment.

(35) This monk who has studied mystic formulas and discriminated the [five] faculties, the [five] powers, the [seven] factors of enlightenment, and the [eightfold] noble path shines like the full moon among the stars in the sky or like the shining disc of the sun. (36) We take refuge in the Tamer who has ten powers [of knowledge]. Even if one were to explain the Buddha's merits for a hundred eons, no one could finish praising him. Or even through immeasurable hundred millions of eons, one cannot finish praising even a small portion of his merits.

(37) When [the Buddha] turns the wheel of Dharma, the phrase of wisdom that is subtle, stainless, and difficult to see, the mendicants, 271

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brahmans, māras, and the god Brahmā pay homage to the incomparable King of Medicine. (38) When the women had finished speaking these verses, they all rejoiced, scattered pearls and gold on the ground, and spread fine cloth, garlands, and pearl necklaces worth ten billion [pieces of gold] as alms to this monk, for the sake of enlightenment. At that time, King Śūradatta thought, "I wonder if these court ladies might change their minds and rebel against me? How can I find out?" All of them took out their bracelets and pearl necklaces and, with their right shoulders bared, they knelt with on their right knees on the ground, and with joined palms saluted the monk respectfully.

At that time, King Śūradatta saw that Supuṣpacandra's appearance was handsome, and he thought to himself that his own appearance was not like that of the monk. All of a sudden came the thought that he was to be deprived of his kingdom by this monk; he shuddered and became very angry with him.

The monk just then happened to be on the king's road and he blinked because a piece of dust got into his eyes. King Śūradatta thought that the monk desired his court ladies and was giving them a sign by winking at them. So the king thought about who could kill this monk. At that time, King Śūradatta had a thousand sons who followed him. He said to his sons, "You must now take this monk's life." But for the sake of this monk the thousand sons of the king did not obey the king's order. The king thought, "My sons did not obey my order and I am alone without attendants. Who can do away with this monk?"

At that time, King Śūradatta had an outcaste executioner named Nandika, who was always fierce and brutal, killing and injuring men with poison and by other means without hesitation or regret. When the king saw Nandika, he was delighted and danced with joy, thinking, "Surely this man will kill the monk for me." Immediately the king summoned him. When Nandika came to the king's presence, the king said to him, "Will you now kill this monk or not? If you kill him, you shall receive a great reward."

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[Nandika replied,] "Yes, O great king, I will obey your order. Wherever you send me to kill this monk, on this very day I will take his life." The king said to Nandika:

You should know when it is the right time to do so. Cut off this monk's hands, feet, ears, and nose with a sharp sword. Because he looked at my court ladies with desire, pull his eyes out with an iron hook. Nandika, obeying the king's order, took his sharp sword in hand and cut off the monk's hands, feet, ears, and nose, and pulled out both eyes. After the king had Nandika kill the monk he went to the garden, while the assembly of people, weeping and wailing in anguished grief, returned and entered the capital Ratnāvatī.

Meanwhile King Śūradatta, who had remained in the garden for seven days, with a joyless heart could neither be happy nor enjoy himself. After seven days he left the garden and returned to the capital. On the king's road he saw the monk, whose dead body had been abandoned on the road during the seven days since his death. And the king saw that the monk's appearance had not changed even seven days after his death.

Then King Śūradatta thought, "This monk's appearance did not change even seven days after his death. I have no doubt that he has definitely attained the nonretrogressive state on the way to supreme enlightenment. I have done an evil deed. Surely I shall soon fall into hell and suffer pain." When he thought this, eighty-four thousand gods who were in the sky cried out in a chorus, "Yes, great king, what you have thought and murmured is true. This monk has truly attained the nonretrogressive state on the way to supreme enlightenment."

Having heard these words, the king trembled in fear; the hair on his body stood on end and his mind was full of repentance. At that time King Śūradatta, having experienced sorrow, agony, and repentance, uttered the following verses:

(39) I will abandon my throne, cities, gold, silver, pearls, and jewels. I am foolish and ignorant, and I have committed an evil deed. I should kill myself with the sharp sword I am holding.

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(40) Long ago the Dharma teacher Supuṣpacandra, who was adorned with the thirty-two marks of a great person, entered the king's capital city. He was shining as bright as the full moon among the stars. (41) Infatuated with the women, I got into the jeweled chariot to go for a picnic out of the city, surrounded by courtesans and followed by knights, when I saw this handsome [monk] approach. (42) All the women were very glad to see this monk, and they scattered gold hair ornaments with great joy before him. Every woman joined palms and admired the monk, chanting verses. (43) When I mounted the precious chariot to go out of the capital city, surrounded by knights, I happened to see this handsome monk. He was dignified and virtuous. He was the very son of the Tathāgata. (44) When I saw him, an evil thought occurred to me. I was jealous of him and felt angry with him, thinking to hurt him, for I saw many ladies become joyful to see him enter the capital city. (45) His splendor shone all over, just like the moon that escaped the mouth of the asura (i.e., a lunar eclipse). All the people gave shouts of joy and the court ladies were greatly delighted to see him. (46) Long ago I spoke terrible words to my thousand sons, [encouraging them] to kill this monk immediately and cut him into pieces, as I thought that he was my great enemy.

(47) All of my sons who observed moral discipline, having pity for this Dharma teacher, did not obey my order, and so I was deeply disappointed.

(48) When I saw this monk who observed pure moral discipline with profound wisdom and who was like a kind father, I became angry at him and ordered someone to kill him without regret or thinking of [retribution in] of Avīci Hell.

(49) At that time, I saw the executioner Nandika, who was accustomed to tormenting men using poison and weapons on the king's road. With evil intent I ordered him to cut this monk into pieces, just like a flower garland.

(50) This forest of Samantabhadra was very beautiful; many seers gathered there, amid fragrant flowers. The people had lost the Dharma teacher, as though a child has lost its mother.

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(51) Get up, O monk; go to the forest of Samantabhadra in order to give benefit to the people. You have now entered this capital city; the people are about to weep tears of great compassion. (52) On the right there were beautiful flowers and banners in rows; on the left there was also a beautiful arcade. Various fine clothes were spread out on the road. Get up quickly, O monk, and deliver the wonderful Dharma. (53) Many days have passed since you entered this capital city; the people will certainly grieve. When the teaching of the Buddha does not perish, your life faculty should not be severed. (54) Even a man of great power, whose name is known widely, and who possesses great power all over the earth, shining all over the triple thousand worlds,

(55) who is free from pain and sorrow, on hearing the holy teaching that is in accordance with joy will be distressed when he sees and hears [of this monk who has been killed]. Why would the people of the world not be bewildered?

(56) The Dharma teacher Supuṣpacandra was like a king of mountains. He was adorned with thirty-two auspicious marks. But he was suddenly cut in pieces, just as a flower garland is torn in pieces by quarrelling children.

(57) I have committed this grave evil deed. I shall fall into Avīci Hell where no one can rescue me. I shall be far distant from the Buddha's presence because I have cut down this monk.

(58) None of my sons, parents, ministers, nobles, and servants can save me. I have done this grave evil deed; no one can save me. (59) I take refuge in all the buddhas in the past, present, and future throughout the ten directions, who are the guiding masters possessed of ten powers, and whose minds are like a diamond. (60) Having seen the monk cut down in pieces, the gods wept tears with grief and came to tell the bodhisattvas that the monk Supuṣpacandra had been killed by the king.

(61) The bodhisattva, the Dharma teacher who is clever and wise, possessed of great virtue, whose name was known widely, and who is versed in the mystic formulas, has now been killed in the capital city. 275

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(62) He who during innumerable eons exercised almsgiving widely, maintained immovable stainless moral discipline, and practiced incomparable patience, has now been killed in the capital city. (63) He who has always, throughout innumerable eons, made effort, practiced the four meditations with a highly concentrated mind, and who deepened the knowledge to cut off afflictions, has now been killed in the capital city.

(64) He who has given up every concern for his own body and life, and who has come out of the forest of Samantabhadra, has now been killed in the capital city.

(65) All the monks who live in the forest entered the capital city, wailing and weeping when they saw the monk's body cut in pieces, and fell to the ground, writhing in agony.

(66) The monks asked the king, "O great king, what kind of wrong has this Dharma teacher done? He maintains moral discipline without defect. He is a famous monk. He knows the endless past of this world. (67) "He is well versed in the mystic formulas. He knows that the entire world is void and tranquil. He teaches the signless [concentration] for the sake of the people. He gives up all concepts of vow. (68) "He speaks in a clear and fine voice to deliver the Dharma; his senses are calm and well controlled. He knows all about the past existences. He transcends all the worlds.

(69) "He shall be able to become a buddha possessed of spontaneous knowledge. He is the rarest person in the world. He has clear and bright eyes without dimness, which are said to be illuminated by the light of his compassionate mind.

(70) "Sexual attachment and desires are very base, giving rise to pain and sorrow and making us lose the heavenly destiny. A man who is attached to desires is far away from erudition. He is called 'a man destitute of wisdom.'

(71) "He who becomes attached to sexual desires shall become blind, injure his father and mother, and hurt people of moral discipline. Therefore, one should give up desires.

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(72) "A great king who is accustomed to gratifying sensual desires shall lose his dignity and power, and will go to the worst hell and be reborn in the great terrible place of severe pain. (73) "You have killed this wise great Dharma teacher. You have done such an evil deed. If you have a wish to seek enlightenment, you should stay far away from such a sin.

(74) "He who is brave can [without hesitation] give up tantalizing visible objects, sounds, odors, tastes, tangibles, his body and mind, which are void like an illusion, as well as his eyes, ears, nose, and tongue. (75) "He has cultivated almsgiving and moral discipline without comparison, as well as patience and effort. He has practiced meditation and attained the perfection of wisdom; he is able to bestow benefits on sentient beings.

(76) "All the gods and people in this world with a friendly mind observe the Tathāgata; he whose eyes are able to remove great darkness is awakened to supreme enlightenment. (77) "With joy and faith he has abandoned palaces, elephants, horses, carts, carpets, all the palanquins, cows and sheep, cities, and villages. (78) "He has abandoned the throne, gold, silver, pearls, crystals, corals, his own head, eyes, wife, children, and all of his property, in order to attain supreme enlightenment.

(79) "With joy he has worshiped [the Buddha] incomparably greatly, offering beautiful flowers, ointment, incense powder, various kinds of banners, fine curtains and umbrellas, and beautiful songs and music. (80) "He is apart from thought of desires in all existence, for he knows that the three realms of existence are all empty. Therefore he possesses the ten powers, is adorned with the auspicious marks, and shines throughout the ten directions.

(81) "He is not attached to the two realms of desire and of form, neither to the formless realm. He who is established in the mystic formulas of bodhisattvas casts off the three realms of existence just as a snake casts off its skin.

(82) "He has no thought of self, no thought of sentient beings, no thought of "man" or "woman." He maintains celibacy without stain, because he is established in the mystic formulas of bodhisattvas. 277

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(83) "He has no thought of existence or of nonexistence, no thought of ease or of unease, no thought of namelessness or number, because he is established in the mystic formulas of bodhisattvas . (84) "He has no thought of existence, no thought of nonexistence, no thought of life or living beings, no thought of villages or cities, because he is established in the mystic formulas of bodhisattvas. (85) "He has no thought of no desire nor of desire, no thought of no hatred nor of hatred, and no thought of no delusion nor of delusion, because he is established in the mystic formulas of bodhisattvas . (86) "He is not attached to the [five] faculties, the [five] powers, the [four] meditations, and the [seven] limbs of enlightenment, and he renounces all the three realms of existence, because he is established in the mystic formulas of bodhisattvas.

(87) "He is not stained with desires and hatred. He has no delusion and no deceit. He sees the buddhas who have ten powers and prepares offerings for them. The wise person does not wish to be reborn in a heaven. (88) "When he hears the deep wondrous teaching from others, he has no doubt about it. Just as when pure oil is poured into a vessel, so is the truth of exhaustion and nonexhaustion.

(89) "Desire is a source of attachment, which is called great affliction. Anger and dislike give rise to hatred, which is called dreadful fear. (90) "A wise person is free from these two extremes. This is the way to supreme enlightenment. He is to become a King of Bulls among humans, possessed of ten powers and transcendent over all of the worlds.

(91) "He renounces everything inner and outer, is well established in the truth of reality, and maintains moral discipline that is good, pure, defectless, unspoiled, and spotless.

(92) "His pure moral discipline is spotless. He does not face monastic inquiry [for transgressions]. This wise person leaves behind the two extremes and he shall realize supreme, great enlightenment." [End of Fascicle Eight of The Discourse

to Prince Candraprabha]

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(continued)

Then the World-honored One uttered the following verses: (93) In a past lifetime, when I was doing religious practices, I was a king named Śūradatta. At that time, there was a capital city called Ratnāvatī. I left the city to go to a garden.

(94) When I was driving a jeweled chariot, I met a monk who was charming, distinguished, and excellent, adorned with thirty-two auspicious marks, and whose radiance shone throughout the ten directions. (95) Supuṣpacandra's name was widely known in various regions. He abided in compassion and bestowed benefits. He entered the city in order to save sentient beings. His merit and majesty were extremely wonderful.

(96) At that time I was ugly, I was not as good-looking as him. And I was growing more and more envious of him. Then I was seized by a violent emotion of anxiety lest this monk should usurp the throne. (97) Formerly, I had a thousand children who followed me, riding in precious chariots. They adorned themselves with various precious diadems, and their procession was like those of the gods in the Heaven of the Thirty-three.

(98) Among them, five hundred children wore shoes made of marvelous jewels, and were adorned with jeweled crowns and pendants; their chariots were covered with golden nets.

(99) I was accompanied by eighty thousand courtesans who were all very beautiful and well dressed. Getting into the jeweled palanquins, they saw this monk who was as handsome as Mount Sumeru. (100) All of them had the thought that he was as their father and aspired to supreme enlightenment. They learned pure celibacy from him, removed their pendants, and scattered them over him. 279

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(101) Then I became envious and angry toward the monk, with impure and evil thoughts. Misled by my wealth, I commanded my children, "Kill this monk who is standing before me."

(102) Having heard my command, they were profoundly distressed and addressed me, "Please, O king, do not speak such words. We can never kill this man.

(103) "Even if our limbs were cut into pieces repeatedly for as many billions of eons as numerous as grains of sand in the Ganges, we could never kill this Dharma teacher. Because of him, we have the aspiration for enlightenment.

(104) "In the presence of this venerable monk, we gave rise to the hope that each of us will become a buddha, greatest among humans. Any one of us who seeks enlightenment does not do evil. We are all children of the Buddha, the Buddha Sun." (105) Having heard these words from my sons, I ordered a slave, "Summon an outcaste. Quickly, call the executioner to kill this monk who stands in front of my court ladies."

(106) Immediately the executioner named Nandika, who was very cruel, arrived. Holding a sharp sword in his hand, brandishing it, he cut the monk into eight pieces.

(107) Even though the monk's body had been cut, there was no blood. One thousand kinds of rays of light flowed from his wounds, and a meritorious auspicious wheel symbol appeared as a burn mark on the flesh of his sole.

(108) Having done this most gravely evil deed, I went to amuse myself in the garden. I could not enjoy any songs or dances because I was thinking of the Dharma teacher Supuṣpacandra.

(109) Soon I left the garden and returned to Ratnāvatī, riding in a carriage, arriving at the spot where the monk had been slain. (110) Then I heard in the air the terrible voices of innumerable hundreds of thousands of millions of gods, shouting, "This evil king has performed such a grave deed that upon death he will fall into Avīci Hell and undergo extreme suffering."

(111) When I heard the gods' voices, I felt anxiety and great terror and thought, "I have committed innumerable grave offenses, for I have killed this monk Supuṣpacandra.

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(112) "This tathāgata was replete with immeasurable knowledge. He was a true child of the Buddha. His sense organs were well controlled and his mind was tranquil. I have killed him because of my sensual desires. (113) "He who kept well the Dharma of the Tathāgata could sustain the light of knowledge in the world, when the treasury of the true Dharma is about to perish. I have killed him because of my sensual desires. (114) "He was a great physician in the world, one who cures people's diseases of afflictions and gives them the nectar of immortality. I have killed him because of my sensual desires.

(115) "He kept the treasury of the supreme Dharma of the Guiding Teacher who becomes a lamp for the people in the darkness, and kept the mystic formula of the King of Dharma. I have killed him because of my sensual desires.

(116) "He spoke to people in the world about the supreme Dharma, which is deep, subtle, and difficult to understand. He showed us the way to the place of enlightenment. I have killed this man because of my sensual desires.

(117) "His knowledge was pure and untainted. He was always calm and tranquil in samādhi. I was blind because of my sensual desires, and at last I have killed him. I will give up the sensual desires that are the causes of suffering.

(118) "I pay homage with joined palms to all the buddhas in the past and the future and the Most Honored among Humans in the present, whose merit is as great as an ocean.

(119) "I will die and fall into Avīci Hell. No one will help me there. I have done myself the evil deed that bears no delightful fruit, for I have killed the excellent Dharma teacher.

(120) "Ah! I have done this dreadful deed with my evil mind. Ah! I myself have been proud of the throne. After all, there is nothing firm here. I must give up all my property and die alone by myself. (121) "This was a true child of the Buddha. From the beginning he had no sensual desires and no attachment. He practiced pure deeds, spoke kind words with a compassionate heart, and became a parent of the world. He was free from any fault. Where has our Dharma teacher Supuṣpacandra gone?

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(122) "Oh! This sage had a store of patience. Oh! You had merits of handsomeness and were free from deception and conceptual elaboration. Where have you gone, leaving me now? (123) "I have just understood this great seer's words, 'This world is spoiled by sensual desires. Vehement cravings of both body and mind are the cause of unfortunate destinies.' Thus I have understood and I will renounce sensual desires.

(124) "I will die here and go to the evil hell, but no one can save me. I have done this very grave evil deed, for I have slain this monk. (125) "I will renounce the throne, which gives me fear and fatigue, and I will observe moral discipline and undertake the practice of celibacy. With an earnest and pure mind I will build a large stupa in memory of this self-mastered one.

(126) "I will make offerings to this wise man who had no agony and who had a store of knowledge and sensitivity to shame. Do not let me fall into the three unfortunate destinies; I wish to be free from this ill fame and blame."

(127) The king, weeping sadly, addressed the queen, court ladies, kinspeople, prime minister, servants, warriors, wealthy merchants, and various officials, saying:

(128) "You should quickly prepare for me various kinds of fragrant wood, fine clothes, and fragrant oil in order to cremate the monk's body. (129) "Now you should quickly gather and pile up all kinds of fragrant wood, such as sandalwood, essence of agarwood, perfume of fenugreek, and camphor, for when the occasion arises. (130) "Cover this entire venerable one's body with a hundred and one thousand pieces of cloth and anoint it with fragrant oil. With an earnest and faithful mind I will honor him and make various offerings to him." (131) When the prime minister and the citizens heard the king's command, they brought many kinds of fragrant oil, fragrant powder, and fragrant wood.

(132) They washed the monk's body with liquid perfume and applied fragrant oil to his body, wrapped it with the cloth and poured fragrant oil on it, and placed the body on top of a pile of fragrant wood. 282

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(133) Once upon a time, the relics of the the venerable Muni (i.e., the Buddha) amounted to three and three-fifths gallons. The king built this fine stupa, always worshiped it, and made many kinds of offerings there. (134) He made offerings of unguents; fragrant garlands; one hundred songs of eulogy; and fine bells, banners, and shrouds. The queen, the court ladies, and their offspring left the capital city and traveled to the stupa.

(135) The king made offerings three times a day, and after circumambulating the stupa he returned to his palace. He worshiped and offered beautiful flower garlands, erected banners made of jewels, and adorned [the stupa] with jeweled banners and shrouds. (136) He had done the evil deed out of delusion. He confessed his sins before the monk's stupa, and for nine billion five hundred million years he confessed his sins without tiring.

(137) He kept perfect moral discipline together with supreme and true wisdom. He kept the eight precepts of moral discipline day and night without lapse.

(138) This king who had done evil deeds because of his attachment died and fell into hell. In the very terrible Avīci Hell he stayed. (139) He did not see the nine billion and five hundred million tathāgatas arising since then. During those nine billion and five hundred million eons he was always born blind.

(140) During sixty-two hundred thousand million eons, even though he first had eyesight he lost it again. For one hundred thousand million eons, even if he had a chance to have eyesight he soon lost his sight. (141) He was always wounded on his hands, feet, ears, nose, lips, and tongue. For one hundred thousand million eons, he was tormented thus in the human world as well as in other worlds. (142) Because this king had done innumerable evils, he suffered pain always in every world. One who wishes to be happy and peaceful should never commit even a minor evil deed.

(143) Though this king had confessed his former sins, he could not escape from his past deeds. He had done these evil deeds and when he died he fell into Avīci Hell.

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