Then at that time Brother Ānanda rose from his seat, 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?

“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, 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.

“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 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.

“Seven thousand bodhisattvas were expelled from the villages, the towns, the market towns, the regions, the capital, and the kingdom. They, along with the dharmabhāṇaka Supuṣpacandra, resorted to the forest called Samantabhadra and dwelt there. Supuṣpacandra taught those bhikṣus there the Dharma teaching of retention.

“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. 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.’

“The great assembly of bodhisattvas said to the dharmabhāṇaka Supuṣpacandra, ‘We do not wish you to go from this forest to the villages, the towns, the market towns, the kingdom, the regions, and the capital. Why? Because the time has come when there are many bhikṣus and bhikṣuṇīs, upāsakas and upāsikās who are extremely arrogant and have rejected the good Dharma. Brother, it will not be good if they kill you.

“ ‘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 And preserve your own welfare. Always be kind and take care Of those who are to be guided. Sincerely maintain Unalloyed, pure, pristine, stainless conduct. Those who keep their conduct stainless Are praised by the buddhas. {6}

“ ‘Those who have honored The buddhas in the past Are protectors who lead all beings To enlightenment. 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, Meditate, and be gentle. Never engage in quarrels 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}

“ ‘The guides of the past, who had the ten strengths, 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. An ūrṇā hair is between your eyebrows, As beautiful and bright as a conch. The king and his followers will thus Become envious and destroy your body.’ {11}

“Then the dharmabhāṇaka Supuṣpacandra recited the following verses to that great assembly of bodhisattvas:

“ ‘The sugatas who lived in the past Were omniscient and without outflows. 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. Follow their example, bodhisattvas, 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.

“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. 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. 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:

“ ‘The arrival of this bhikṣu Has been like the sun, Illuminating everywhere 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}

“ ‘The sons of King Śūradatta, His retinue, and so on— None of these followers Are looking at the king. {17}

“ ‘The beauty of this bhikṣu Being honored by the princes Is like the full moon Encircled by the stars. {18}

“ ‘The beauty of this bhikṣu 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 Is like powerful Śakra, the lord of devas, 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 Is like Brahmā residing in Brahmā’s world, Like the deva lord Sunirmita, And like deva Suyāma in the desire realm. {21}

“ ‘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}

“ ‘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}

“ ‘Just as the cakravartin kings, 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, And who elucidates the aspects of enlightenment, The strengths, the powers, and the eightfold path. He is majestic and illuminating Like the moon at night, Shining in the midst of the stars, Or the disk of the rising sun. {30}

“ ‘He pays homage to all the kind buddhas Who have the ten strengths and pacified senses. 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. The renunciants, brahmins, devas, and nāgas, The asuras, māras, Brahmakāyika devas, and so on, 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 spread out clothing And top-knot jewels and necklaces Worth a hundred million. 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. 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.’

“Then the executioner Nandika approached King Śūradatta. King Śūradatta inquired of Nandika, ‘If you wish to greatly please me, are you able to 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.

“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. Foolishly I have created bad karma. {34}

“ ‘The bhikṣu Supuṣpacandra was here, 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, “Chop to pieces that bhikṣu 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; He was someone who would carry out my command, And he cut up the bhikṣu like cutting up a garland of flowers. {43}

“ ‘In the pleasant, supreme forest Samantabhadra, Filled with birds and the aroma of flowers, The vast community of bhikṣus 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 Supuṣpacandra, who was faultless and blameless. {49}

“ ‘All the bhikṣus will be stricken by suffering, Will be dismayed and similarly grief-stricken As soon as they see this dharmabhāṇaka, Supuṣpacandra, slain and fallen to the ground. {50}

“ ‘Supuṣpacandra, who was like the king of mountains, 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}

“ ‘I go for refuge to the buddhas of the past, of the future, And those now present in the ten directions, Those leaders who have the ten strengths, 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 That Supuṣpacandra had been slain in the capital. {55}

“ ‘The wise and learned dharmabhāṇaka, Powerful and renowned in all directions, The bodhisattva who was established in retention, Supuṣpacandra, has been slain in the capital. {56}

“ ‘He who for countless eons practiced generosity, Maintained faultless, unwavering conduct, And had unequaled patience within all worlds, Supuṣpacandra, has been slain in the capital. {57}

“ ‘He who for countless eons was always diligent, Confidently meditated on the four dhyānas, And had the wisdom that eliminated the kleśas, Supuṣpacandra, has been slain in the capital. {58}

“ ‘He who gave up all attachment to his body, Who had no regard for his own life, And departed from Samantabhadra Forest, Supuṣpacandra, has been slain in the capital.’ {59}

“Having heard the pitiful wailing of the devas, All the bhikṣus experienced great suffering. They all went to the city in order to see The slain, innocent Supuṣpacandra. {i}

“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}

“The saṅgha of bhikṣus asked the king, ‘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, He taught the absence of attributes to beings, And had abandoned all concepts of aspiration. {62}

“ ‘He had pleasant and delightful speech, 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, And musical instruments of various kinds. They know existence to be empty And do not rejoice in rebirth in existence. They have the ten strengths, are adorned by the signs, And they illuminate all ten directions. {69}

“ ‘The bodhisattvas established in retention 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}

“ ‘The bodhisattvas established in retention 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}

“ ‘The bodhisattvas established in retention 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}

“ ‘The bodhisattvas established in retention 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}

“ ‘The bodhisattvas established in retention 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}

“ ‘The bodhisattvas established in retention Have no attachment to the powers and the strengths, No attachment to the dhyānas and the aspects of enlightenment, 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, 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, Endowed with the ten strengths, appearing in the world. {78}

“ ‘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}

“After King Śūradatta had heard from the saṅgha what vast, extensive, and special qualities the dharmabhāṇaka Supuṣpacandra had, he was in suffering and unhappy, and therupon he recited these lines of verse to that great assembly of bodhisattvas:

“ ‘The dense forest of Samantabhadra, 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 And by the tuneful song of kinnaras, 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}

“ ‘That dharmabhāṇaka with excellent qualities, Supuṣpacandra, came here to this city. 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}

“ ‘May the bodhisattvas who have the power of compassion, The heroes who act in this world to benefit beings, Give their protection to me, who have done such evil things: I go to those bodhisattvas for refuge. {vi}

“ ‘Secondly, those who are pratyekabuddhas, 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.”

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, I was King Śūradatta. I left my capital city Ratnāvatī 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}

“He was renowned as Supuṣpacandra, 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, As if the devas who were lords of Trāyastriṃśa had come. {84}

“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, Became distressed and unhappy. 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. Thinking of the bhikṣu Puṣpacandra, 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 Through my having Puṣpacandra killed! {96}

“ ‘He was the son of the buddhas, of the leaders of men, Of the tathāgatas who have infinite wisdom. He controlled his senses, was caring, had a peaceful mind, But because of my desires I had him slain. {97}

“ ‘He possessed the Dharma of the tathāgatas. 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 And he was always healing beings. 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. He possessed the retention of the king of sūtras, 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}

“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.

“He recited these mournful verses that praised the qualities of the dharmabhāṇaka Supuṣpacandra:

“ ‘The noble saṅgha in Samantabhadra Forest Requested you in many different ways Not to go to Ratnāvatī, the capital city, Because there would be a danger to your life. {i}

“ ‘You did not listen to that saṅgha of bhikṣus. 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 protected by supreme siddhas and vidyādharas, It is frequented by devas, and the lords of birds sing there. {iii}

“ ‘You departed from the perfect, delightful Samantabhadra Forest, where the buddhas always dwell. 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, You left your pride, a supreme saṅgha of bhikṣus, 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. Now your entire saṅgha of bhikṣus 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. Puṣpacandra, I pray you free me from fear And that you rise like the moon when it is full. {viii}

“ ‘Dharmabhāṇaka who is liberated from anger, 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. I have slain the supreme dharmabhāṇaka. 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. Supreme Puṣpacandra, why did I slay you? {105}

“ ‘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}

“ ‘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, Dharmabhāṇaka, why do you continue to remain silent? 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. Even the devas, asuras, yakṣas, and rākṣasas 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? This is not a beautiful bodhisattva illusion. Abandon all illusions and arise, And teach the Dharma in the city of Ratnāvatī. {vii}

“ ‘Ah! Come here, noble Puṣpacandra! 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. Come here, Protector Supuṣpacandra, 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. Having eaten a meal, then in Ratnāvatī 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! The saṅgha of bhikṣus do not have their lord! Ah! They are blinded, distressed, and in sorrow! Ah! Arise quickly, you who are the most precious being— And having arisen bring relief to this saṅgha of bhikṣus. {xii}

“ ‘Ah! Come here, you who are a light for the three realms! Ah! Come and enter the Samantabhadra Forest! Enter the supreme forest, Samantabhadra, And teach so as to benefit the bhikṣus. {xiii}

“ ‘Oh! Oh! You possess the Dharma and have marvelous qualities. You are as rare as a flower on the sacred fig tree. Oh! Oh! Look upon the saṅgha of bhikṣus With your stainless eyes of wisdom and compassion. Oh! Oh! Teach to the bhikṣus The retention that is beyond words. Oh! Oh! Puṣpacandra, arise here today 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. Oh! Oh! Compassionate Supuṣpacandra, Generous guide, I pray that you arise. Oh! Oh! Arise and teach to me The retention that is difficult to see. {xv}

“ ‘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. Oh! Oh! Arise, Puṣpacandra, the hero 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. Oh! Oh! Arise, glorious Puṣpacandra, Who has perfect discipline, generosity, and austerity. {xvii}

“ ‘Oh! Oh! Tamed one who tames untamed beings, Who always has the state of being tamed. 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. Oh! Oh! Arise, Supuṣpa, with the ten strengths, 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! Puṣpacandra, you are adorned by the supreme primary signs. Ah! Your body has all the eighty excellent secondary signs complete. Ah! Come here, honest one, who has crossed the ocean of existence. Ah! Arise, you who have escaped from the prison of existence. Ah! You have sacred, supreme wisdom and knowledge. Ah! Puṣpacandra, you have great compassion. Ah! Have love and compassion and arise! Ah! Puṣpacandra, I pray to you. {xxiii}

“ ‘Ah! Puṣpacandra, give your instruction! Ah! Do not forsake your saṅgha of bhikṣus! Ah! Come here and lead your saṅgha! Ah! Arise and go to that forest! Ah! Puṣpacandra, you enjoy the four dhyānas. 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! Puṣpacandra, who has perfect discipline— 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! Puṣpacandra, you delight in great generosity. Ah! Arise and quickly fulfill my prayer. Ah! Do not remain here in pieces. When the men and the women of this city Saw you lying dead, 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. Devas, nāgas, and asuras with great miraculous powers, Yakṣas, rākṣasas, humans, and kinnaras 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. I am going to go to the terrible Avīci hell 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, Heads of guilds, and many kṣatriyas: Quickly make a bier with a casket Of agarwood, sandalwood, cherry wood, 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 The bhikṣu inside the casket. With agarwood, sandalwood, and magnolia, Valerian, fenugreek, and begonia, With flowers and perfumed garlands, And with sesame oil he was cremated. {110}

“The bhikṣus collected 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 He kept the poṣadha vows. 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 And fifty billion buddhas. {113}

“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}

“While I was practicing bodhisattva conduct, For many endless eons my hands, feet, ears, and nose Were cut off and my eyes were forcefully gouged out While I was being hit with sticks and weapons. {117}

“For the sake of enlightenment I gave away my body, head, and hands, My sons, my wives, my eyes, and my flesh. I joyfully gave away my feet and my hands, But even that did not exhaust my previous bad karma. {118}

“Ānanda, that is how I practiced for endless eons. I saw countless buddhas endowed with glory. Those are the sufferings I experienced in the past While practicing this supreme bodhisattva conduct. {121}

“The bodhisattva who maintains retention Remains loving, always unwavering and unshakable, Makes offerings to the buddhas, the purified gods of gods, And will never go to the lower realms. {122}

“The one who wishes to become a buddha, a lord of the Dharma Who is adorned by the thirty-two signs, Should maintain unsullied, uninterrupted correct conduct, And be established in the retention of the Dharma that has been taught. {123}

“I was at that time King Śūradatta. My sons were subsequently protectors of the Dharma. Padmottara was Supuṣpacandra, And Vasunandi was Śāntirāja with the ten strengths. {119}

“The Tathāgata was the principal human, A hero for the three worlds, the sole friend of beings. He accomplished a vast benefit for beings. He passed into nirvāṇa and was a guide like a lamp. {i}

“The host of women and the multitude of kṣatriyas, The leading citizens, the generals, and the ministers, The heads of guilds, head merchants, and regional commanders All gained the ten strengths and freedom from the kleśas.” {120}