[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Samādhirājasūtra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja) › [འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo) › [The King of Samadhis Sutra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000) › 11 # འཕགས་པ་ཆས་ཐམས་ཅད་ཀྱ་རང་བཞན་མཉམ་པ་ཉད་རྣམ་པར་སྤྲས་པ་ཏང་ང་འཛན་གྱ་རྒྱལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 11 The King of Samādhis Sūtra 11 - **Language:** English ### [11.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.2) and diligently rely on methods are dedicated to making vast offerings to a present tathāgata or to the stūpa of a tathāgata who has passed into nirvāṇa, they should teach extensively to others this king of samādhis, the revealed equality of the nature of all phenomena. “At that time, young man, those bodhisattva mahāsattvas should abide in the doorways to liberation that are emptiness, the absence of attributes, and the absence of aspiration, and should not apprehend any phenomenon whatsoever. The bodhisattva mahāsattvas who abide in the practice of the samādhi that is free of apprehending will abide in all aspirations. Young man, the bodhisattva mahāsattvas who abide in all aspirations will fulfill all the aspirations of all beings, will quickly attain this samādhi, and will quickly attain the highest, complete enlightenment of perfect buddhahood.¹¹⁵⁵ “Young man, you should understand this through the following teaching. “Young man, in the past, uncountable, vast, immeasurable, inconceivable, innumerable countless eons ago,¹¹⁵⁶ at that time and in those days, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ghoṣadatta, 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. “Young man, the Tathāgata, the arhat, the perfectly enlightened Buddha Ghoṣadatta established countless, innumerable beings in the cessation of defilements, in arhatship, and having established them in that state, he passed into nirvāṇa. He also established countless, innumerable beings in irreversible progress toward the highest, complete enlightenment of perfect buddhahood and then passed into nirvāṇa. ### [11.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.3) “Young man, at that time and in those days,¹¹⁵⁷ in Jambudvīpa there was a king named Śrīghoṣa. In order to make offerings to the Tathāgata who had passed into nirvāṇa he built eighty-four quintillion stūpas that contained the relics of the Tathāgata and he presented eighty-four quintillion lights to each of those stūpas. In the same way he offered eighty-four quintillion musical instruments, percussion instruments, flowers, incense offerings, perfumes, garlands, ointments, powders, robes, parasols, banners, and flags to each of those stūpas. “Young man, in that way King Śrīghoṣa made offerings to the stūpas that contained the relics of the Tathāgata. Then he gathered eighty quintillion bodhisattvas and dedicated himself to making offerings of all the most pleasing necessities to those bodhisattvas. “Every one of all those bodhisattva mahāsattvas was a dharmabhāṇaka. They had uninterrupted eloquence, the attainment of samādhi, and the attainment of unimpeded retention. They were teachers of the pure Dharma, and had attained the perfection of the supreme powers of a bodhisattva. “Young man, at that time, within that assembly there was a bodhisattva mahāsattva¹¹⁵⁸ named Kṣemadatta. He was a young boy with black hair, in the first stage of youth. He had become a youth who did not indulge in desires, but was a young celibate, who had been keeping the vow for a year. “Young man, at that time, King Śrīghoṣa made a request to that great assembly of bodhisattvas. He made a request to those bodhisattva mahāsattvas that he might, combining the six perfections, accomplish the great retention of the bodhisattva piṭaka, skill in methods, and unimpeded power and guidance. ### [11.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.4) That evening he lit a quintillion lights before the stūpas that contained the relics of the Tathāgata. He also swept clean the circumambulation walkway, moistened and washed it, scattered flowers upon it, and arranged various seats. King Śrīghoṣa then came there accompanied by his harem and the people of the villages, towns, and regions. Holding musical instruments, percussion instruments, cymbals, flowers, incense, perfumes, garlands, ointments, powders, robes, parasols, banners, and flags, they made offerings to the stūpa, which contained the relics of the Tathāgata. Afterwards, in order to hear the Dharma, accompanied by his harem of queens, he ascended to the roof of the palace. Gatherings of devas and humans also assembled in order to hear the Dharma. “The bodhisattva Kṣemadatta saw them and the lights from the numerous quintillions of offered lamps that shone as one pervading radiance. Knowing that many devas and humans had assembled in order to hear the Dharma, he thought, ‘I have entered the Mahāyāna, and because I now long for this samādhi I shall make an offering to the Tathāgata. It will be such an offering to the Tathāgata that it will amaze the worlds of devas, humans, and asuras, and bring them joy, delight, pleasure, and happiness, and they will obtain the light of the Dharma. I shall make an offering that will surpass all the offerings made to the Tathāgata by King Śrīghoṣa and amaze King Śrīghoṣa, his harem of queens, and his attendants, and bring them joy, delight, pleasure, and happiness.’ ### [11.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.5) “The bodhisattva mahāsattva Kṣemadatta was joyful and happy, and knowing that the great assembly of people had gathered to hear the Dharma, that evening he sat in front of the Tathāgata’s stūpa, bound his right hand in cotton, and immersed it in sesame oil. Having immersed it in sesame oil he set it alight. “At this point the bodhisattva mahāsattva Kṣemadatta developed the supreme intention. He developed the supreme intention for the highest, complete enlightenment and, seeking complete enlightenment, although his right hand was burning brightly, his mind and the expression of his face remained unchanged. “Young man, as the bodhisattva mahāsattva Kṣemadatta’s right hand burned brightly, and was transformed into a single flame, at that time this great earth shook. The light from his burning right hand made that of the many quintillions of offering lamps seem dark, and its great illumination spread in all directions, its radiance illuminating and pervading every direction. “He became joyful and happy, and with a gentle and pleasing voice, a uniquely superior vocabulary, and a continuity of words and letters, he taught¹¹⁵⁹ the samādhi, the revealed equality of the nature of all phenomena so that the entire assembly understood it in detail. “The one thousand two hundred Trāyastriṃśa devas assembled there to listen to the Dharma were made joyous and happy and made various divine offerings. The apsarases engaged in singing divine songs.¹¹⁶⁰ “King Śrīghoṣa, who was keeping the eight poṣadha vows, was in the middle of his harem of queens, with his court before him, seated on the roof of his palace. He saw that the bodhisattva mahāsattva Kṣemadatta’s hand was burning and outshining all other lights, ### [11.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.6) creating a brightness that transcended the lights of devas and the lights of humans. “He thought, ‘This bodhisattva mahāsattva has attained great higher cognition,’ and felt intense joy, faith, veneration, and reverence for the bodhisattva mahāsattva Kṣemadatta. Supported by his great accumulation of merit and roots of merit he leapt from the roof of the palace, together with his harem of eighty queens. He leapt because of his joy on having seen the bodhisattva mahāsattva Kṣemadatta. “Because of the roots of merit that were produced by his veneration, he and his retinue were caught by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. After they had been caught by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, King Śrīghoṣa and his retinue, even though they had jumped from a building that was a hundred thousand cubits high, were physically unharmed, mentally unharmed, and were not unnerved. “King Śrīghoṣa extended both his hands, and together with the great assembly of people saw the bodhisattva mahāsattva Kṣemadatta’s hand on fire and burning brightly. All of them cried out loudly and wailed. Then the king, together with the great assembly of people, weeping and shedding tears, came before the bodhisattva mahāsattva Kṣemadatta. “Young man, the bodhisattva mahāsattva Kṣemadatta saw King Śrīghoṣa, and having seen him asked, ‘Great king, why are you and this great assembly of people here before me crying out loudly, wailing, sorrowful, and weeping?’ ### [11.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.7) “King Śrīghoṣa spoke these verses to the bodhisattva mahāsattva Kṣemadatta: “ ‘These beings have cried out¹¹⁶¹ Because they have seen that Kṣemadatta, The one with great wisdom, the learned one, The dharmabhāṇaka, has lost a limb. {1} “ ‘Seeing that this body That emits this brilliant light Has had a hand destroyed, I also feel great suffering. {2} “ ‘The light from your burning hand Has shone into the ten directions. The divine light you have emitted Has obscured the light of these lamps. {3} “ ‘This earth has been shaken And you are not disheartened. There arose in me the thought, “That is no ordinary wise man.” {4} “ ‘I leapt a hundred thousand cubits From the roof of my palace, Together with my harem of queens, But my body was not harmed. {5} “ ‘How excellent your wonderful wisdom! How excellent your unsurpassable mind! How excellent your dedicated diligence! How excellent your great aspiration! {6} “ ‘Your hand¹¹⁶² is burning But you are not disturbed. You are happy and joyous And again teach the Dharma. {7} “ ‘Worthy friend, you are as beautiful As the moon that is full, Or the sun high in the sky, Or Sumeru, the king of mountains. {8} “ ‘Wise one, may I also Fulfill such a prayer! Rejecting my care for the body I will accomplish benefit for beings. {9} “ ‘I delight in joy for the Dharma; My happiness in that is inconceivable. That you have lost a limb Causes me the highest suffering.’ {10} “Kṣemadatta, through devas and nāgas, Made offerings to the king And he spoke these verses With infinite confidence: {11} “ ‘Someone who has no hand Is not the one who lacks a limb; Someone who has no correct conduct Is the one who is lacking a limb. {12} “ ‘This putrid¹¹⁶³ body of mine I have offered to the tathāgatas, The inconceivable recipients of offerings, The ones to whom offerings should be made by all the world. {13} ### [11.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.8) . “ ‘Seeking the wisdom of buddhahood I offer to the lords of the worlds Infinite billion-world universes Entirely filled with jewels. {14} “ ‘There are these material offerings But there are other inconceivable offerings. Those who know that phenomena are empty Give away their bodies and their lives. {15} “ ‘I shall speak words of truth. Great king, listen to me! All the people gathered here, Understand the meaning of these verses! {16} “ ‘If it is true that I will become a buddha, One who is revered by the world, May that truth cause this earth To shake in six ways!’ {17} “He spoke those words And the earth shook. Millions of devas were overjoyed, Amazed, and astonished. {18} “The joyous devas and humans Developed the aspiration for enlightenment. Immeasurable, incalculable numbers Were established in the supreme yāna. {19} “The benefit accomplished By the bhikṣu Kṣemadatta Is the unending and inconceivable engagement With the wisdom of the buddhas. {20} “ ‘If it is true that this phenomenon That is called “hand” does not exist, Then may that truth cause my hand To be instantly restored as it was before! {21} “ ‘If it is true that this phenomenon Called “Kṣemadatta” does not exist, Though one seeks for it in the ten directions, It will be not be found, because it is empty. {22} “ ‘Whatever sound arises, Know it to be empty. Sound is like an echo: Know phenomena to be like that. {23} “ ‘When there is fearlessness, Emptiness is fully comprehended. Through those words of truth May the entire world not be burned! {24} “ ‘May all the beings in the three existences, The devas and the humans, All rest in a state of meditation Because of the brilliance of omniscience. {25} “ ‘All the misfortunes That devas and humans have, May they all come to cessation Through the brilliance of irreversibility!’ {26} “After Kṣemadatta spoke those verses His hand grew back, ### [11.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.9) And Kṣemadatta’s body became Adorned by the primary signs. {27} “Ten thousand million devas Who were residing in the sky Threw down at that moment Coral tree flowers upon the bhikṣu. {28} “Those divine flowers Filled up this world. A quintillion apsarases Engaged in performing songs. {29} “When Kṣemadatta Emitted these words, Ten thousand million buddhas Witnessed this miracle. {30} “In each of their realms They made his great fame known To their bhikṣus and bhikṣuṇīs, Upāsakas and upāsikās:¹¹⁶⁴ {31} “ ‘This bhikṣu Kṣemadatta Is wise and has great might. He burned his hand in order to gain The wisdom of buddhahood.’ {32} “Thousands of realms, As numerous as the Ganges sands, Were illuminated by that lamp, Which was like the fire at an eon’s end. {33} “All the realms became filled With flowers and sandalwood¹¹⁶⁵ powder, Up to kneeheight From the ground.¹¹⁶⁶ {34} “Jewels and flowers of every kind Filled the buddha realm. Nāgas brought down a rain of pearls As an offering to Kṣemadatta. {35} “This realm became adorned By a display of every kind of jewel. Jewels and pearls were spread out As an offering to Kṣemadatta. {36} “Devas, nāgas, and yakṣas, kinnaras ¹¹⁶⁷ and mahoragas, As numerous as the Ganges sands, Were established in the highest enlightenment.” {37} The Śākya lion, the Buddha, Was on Vulture Peak Mountain. In front of his assembly of bhikṣus The Jina roared this lion’s roar: {38} “It is I who was Kṣemadatta And Ajita was Śrīghoṣa. For ten thousand million eons I practiced the bodhisattva conduct. {39} “Countless women, The moment they saw Bhikṣu Kṣemadatta, Ceased being women.¹¹⁶⁸ {40} “The Lord of humans prophesied That they would not return But that they all would become Self-arisen guides of the world.¹¹⁶⁹ {41} ### [11.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.10) “The wise who have heard this sūtra, The teaching on the disciplines of mendicancy, ¹¹⁷⁰ Should have no cherishing for the body And should study well this Dharma.” {42} Chapter 35 Jñānāvatī Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should plant roots of merit and apply themselves to practicing generosity through the Dharma or generosity through material things. “Those bodhisattva mahāsattvas should dedicate that generosity through four prayers of dedication. “What are the four dedication prayers? The first dedication prayer is: ‘I plant¹¹⁷¹ the roots of merit of this generosity so that I may attain skills in methods, those skills in methods by which the buddha bhagavāns attained the highest, complete enlightenment of buddhahood.’ “The second dedication prayer is: ‘I plant the roots of merit of this generosity so that I may listen to those skills in methods from kalyāṇamitras, remember them, understand them, possess them, and recite them, and so that I will always be in the company of those kalyāṇamitras who will attain the highest, complete enlightenment of buddhahood.’ “The third dedication prayer is: ‘I plant the roots of merit of this generosity so that all may obtain the requisites that sustain life in the world, and so that these requisites may come together for me.’¹¹⁷² “The fourth dedication prayer is: ‘I plant the roots of merit of this generosity so that I may attain an existence in which I take care of beings, taking care of them in two ways: taking care of them through the Dharma and taking care of them through material things.’ “Young man, the bodhisattva mahāsattvas dedicate those roots of merit through those four prayers of dedication. ### [11.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.11) “Moreover, young man, bodhisattva mahāsattvas who yearn for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, whether they are homeless renunciants or householders, should sincerely¹¹⁷³ serve, provide for,¹¹⁷⁴ and attend upon a bodhisattva mahāsattva who has correct conduct, good qualities, and wisdom.¹¹⁷⁵ If that bodhisattva mahāsattva bhikṣu who possesses this samādhi were to become ill, afflicted by a powerful illness, then they should eagerly cure him of the illness with their own flesh and blood. Young man, the bodhisattva mahāsattvas who with the perfect higher motivation yearn for this samādhi and wish to attain quickly the highest, complete enlightenment of perfect buddhahood should fearlessly and confidently¹¹⁷⁶ give even their own flesh and blood so that the dharmabhāṇaka bhikṣu will be healed from his illness. “Young man, this is how that teaching is to be understood. “Young man, in a past countless eon—numerous, incalculable, countless eons ago—at that time and in those days, there was a tathāgata, an arhat, a perfectly enlightened buddha perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, the Bhagavān Buddha Acintya­praṇidhāna­viśeṣa­samudgata­rāja who had appeared in the world. “Young man, before the end of the day on which he attained the highest, complete enlightenment of perfect buddhahood, he manifested incalculable, innumerable buddha emanations and guided countless beings, establishing them in the arhathood in which all outflows have ceased, ### [11.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.12) and he established countless beings in irreversible progress toward the highest, complete enlightenment. And then, before that day had ended, he passed into nirvāṇa. “The Dharma of that Bhagavān who had passed into nirvāṇa remained for a hundred thousand quintillion years. “Young man, in the last five hundred years before the Dharma of Bhagavān Acintya­praṇidhāna­viśeṣa­samudgata­rāja finally came to an end, there were many bhikṣus who held the view of objective existence. They had no yearning, no aspiration for a sūtra like this and opposed it and attacked it. They harmed and even killed the bhikṣus who possessed this sūtra. They had attachment to gain and honor and therefore they killed thousands of bhikṣus who possessed a sūtra like this. “Young man, at that time and in those days, King Jñānabala ruled over Jambudvīpa. He possessed the Dharma and had appeared because of his perfect prayers in previous lifetimes. “Young man, at that time and in those days, in this Jambudvīpa there was a bhikṣu named Bhūtamati who possessed this sūtra. That dharmabhāṇaka went to the king’s palace and became a kalyāṇamitra who was altruistic, was compassionate, and wished to benefit others. The king never tired of gazing upon him and always longed to see him. He came to him for teaching and for discussions on the Dharma. He honored him, asked him questions, obtained answers, and was able to understand what was spoken. “That dharmabhāṇaka bhikṣu was wise in the behavior,¹¹⁷⁷ conduct, aspirations, natures, and propensities of beings. He knew the extent of the powers, strengths, and diligence of beings. He was wise in natures and propensities.¹¹⁷⁸ He was wise in implying the truth. He was also wise in giving answers without implied meaning. He had profound eloquence and was wise in the ways of guiding all beings. He spoke sincerely.¹¹⁷⁹ His face was free of frowns. ### [11.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.13) He remained in a state of greatness of mind. He was dedicated to great compassion. He could not be defeated by any opponent. “Young man, at that time and in those days, King Jñānabala’s daughter was sixteen years old and she was beautiful, attractive, and charming. She had a lovely complexion, and was magnificent. Her name was Jñānāvatī. The bhikṣu Bhūtamati was her ācārya. He taught her the virtuous qualities, extolled them, delighted in them, and made her develop them. “Young man, at that time and in those days, the dharmabhāṇaka bhikṣu developed widespread, black erysipelas on both his thighs, which did not respond to treatment and had no known cure, so that the physicians gave up trying to heal him. King Jñānabala with his harem, sons, daughters, and attendants, on learning that the bhikṣu was ill, wept and shed tears. “Eighty thousand women, the inhabitants of the cities and towns, the people of the kingdom, the people of the market towns and the regions, the astrologers, ministers, and prime ministers, and the doorkeepers and attendants, hearing that the bhikṣu was ill, wept and shed tears and cried, ‘May this bhikṣu not die!’ “Young man, at that time and in those days, the goddess of King Jñānabala’s family since ancient times, who was always by his side, instructed the king in a dream, saying, ‘Great king, if fresh, unspoiled human blood¹¹⁸⁰ is applied to this bhikṣu’s erysipelas, and if fresh, untarnished human flesh is prepared with various flavors and given to him to eat, then this bhikṣu will be cured of his illness.’ When that night had passed and King Jñānabala awoke from his sleep he entered his harem and he described the dream to his harem, saying, ‘This is the kind of dream that I have had.’ ### [11.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.14) “Young man, none of the women in the harem, the king’s wives, had the fortitude to provide that remedy for the bhikṣu. “Princess Jñānāvatī also dreamed that kind of dream. When she awoke, she went into the harem and described the dream to her circle of mothers, but none of the women had the fortitude to provide that remedy for the bhikṣu. “Then Princess Jñānāvatī became happy, delighted, thrilled, joyful, pleased, and glad, and made this resolution: ‘In that case I shall cut from myself the remedy, and as instructed will give him the fresh blood and fresh flesh. I am the youngest and least within the royal household, and my body, speech, and mind are untarnished. I seek untarnished wisdom, and therefore I shall offer my flesh and blood to the untarnished dharmabhāṇaka, so that I may heal this bhikṣu of his illness!’ “Then Princess Jñānāvatī returned to her own dwelling and, taking up a sharp knife and with her mind focused on the Dharma, she cut flesh from her own thigh. She prepared it, adding various excellent flavors. Bringing the blood, too, she went to her ācārya¹¹⁸¹ and, seated before King Jñānabala, she applied the blood onto the black erysipelas and nourished the bhikṣu with the well-prepared meal. “Then the bhikṣu, not knowing, unaware, and unsuspecting, ate that food. As soon as he had eaten it, the bhikṣu’s illness completely vanished and he was entirely cured of his illness. Freed from pain and happy, he taught the Dharma so that twelve hundred beings from among the harem and the assembled people from the land, towns, and countryside developed the aspiration to highest, complete enlightenment. “King Jñānabala then recited these verses to his daughter: ### [11.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.15) “ ‘Daughter, from where did you obtain this blood? And from where did you obtain this human flesh? Daughter, by your preparing this food The dharmabhāṇaka has become healthy. {1} “ ‘Was it from someone slain or who had died that you obtained This flesh prepared with various flavors? Daughter, where did you obtain this blood That has freed him from this evil sickness?’ {2} “The daughter listened to her father’s words And Jñānāvatī then addressed him. With no despondency, she spoke these words: ‘Listen, father, to what I have to say. {3} “ ‘I too, father, had the dream That was sent by the goddess. Lord of the World, listen to me, And understand its true meaning. {4} “ ‘That goddess said to me That whoever gives to the bhikṣu The flesh and blood of a human Will cure him of his evil illness. {5} “ ‘I arose from my bed And I entered the harem. I then related my dream To my superiors, my mothers. {6} “ ‘I asked the servants who among them Would be able to do this, To make perfectly delicious Human blood and flesh? {7} “ ‘If that food is given to him And if the blood is applied, The bhikṣu will be freed From this black erysipelas. {8} “ ‘If we do not use this method, If we do not apply this remedy, This bhikṣu will soon die Because of this illness that he has. {9} “ ‘What being in the three existences Would not give their flesh and blood?¹¹⁸² What wise ones on seeing this Would hold fast to their body? {10} “ ‘Though I told the harem of this, Not even one woman said she would give. The bhikṣu is beloved and he is beloved by me, So I gave him my flesh and blood for the sake of enlightenment. {11} “ ‘Those who seek enlightenment, peace, and freedom from misery Have no devotion to their body or dependence on it; Of themselves they cherish not even an atom, And are not saddened to give themselves away. {12} “ ‘When the harem heard those words, ### [11.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.16) They were all perplexed. None of them had the fortitude To take on such an act. {13} “ ‘Then I developed the intention That I would provide the food for the bhikṣu, Cutting off pieces of my own flesh And using for lotion my own blood. {14} “ ‘I cut into my own thighs And obtained the flesh and blood. I myself cooked the pieces of flesh And added various flavorings. {15} “ ‘In the presence of my father I gave to the sick bhikṣu The meal of human flesh And the lotion of blood. {16} “ ‘Lord of men, listen to my words! Sovereign, there not being any human flesh, I cut the flesh from my own thighs, And having cooked it gave it to the dharmabhāṇaka. {17} “ ‘It was for the sake of the highest enlightenment That I accomplished this great purpose with my body. The bhikṣu is cured and returned to health And I have created immeasurable merit.’ {18} “The king inquired of his daughter, ‘How did you cut the flesh from your body? Daughter, when you engaged in creating this remedy, Did you not suffer from physical pain?’ {19} “The wise and fearless princess replied to him, ‘King, lord of the earth, listen! Having listened, understand correctly The inconceivable ripening of karma. {20} “ ‘Father, through having done bad actions, Beings fall into dreadful hell. They lose their flesh, and again have flesh. See the inconceivable result of actions! {21} “ ‘Through bad karma they have no flesh or blood, And in an instant they again have flesh and blood. Therefore, needless to say that, because of good karma, Through aspiration flesh and blood will be created. {22} “ ‘I had no pain when I cut my flesh. When the blood flowed I did not become dizzy. Even if I were to cut off all of my flesh, The body of the Dharma would have no wound or cut. {23} “ ‘Feeling perfect joy in the Dharma, I cut the flesh to be given from my thighs. I had no suffering because of the wounds, ### [11.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.17) And my body became as it was before. {24} “ ‘Father, just like a fig-tree flower is only seen A few times in many millions of eons, This dharmabhāṇaka is just like that, Seen rarely in this Jambudvīpa. {25} “ ‘Just as humans never tire of gazing Upon shining Jambu River gold, Devas and humans never tire of gazing In that way upon this dharmabhāṇaka. {26} “ ‘Just as a thirsty man is freed from thirst When he drinks clear water, In the same way wise dharmabhāṇakas Free beings of thirst with the nectar of Dharma. {27} “ ‘This my flesh and blood that I bestowed Upon the bhikṣu who was afflicted by illness Eliminated the dharmabhāṇaka’s erysipelas, And I thus respectfully rendered homage to the Buddha. {28} “ ‘I gave of my own flesh To the learned one with correct conduct, Who is a holder of this supreme samādhi. May I obtain from him this Dharma! {29} “ ‘Just as the fragrant aroma of the incense Of yellow sandalwood and red sandalwood¹¹⁸³ Spreads throughout the ten directions, So, too, does the aroma of the dharmabhāṇaka. {30} “ ‘Just as Meru is seen from every direction, And seeing its beauty brings joy And it illuminates, shining in all directions, In that way the dharmabhāṇaka is like Meru. {31} “ ‘Just as when a wise man rebuilds A stūpa that has fallen into ruin, His having faith in that stūpa Is the cause for it to be rebuilt, {32} “ ‘Likewise, this stūpa of the Dharma was ill And I cured it by applying blood. With veneration for the Dharma, with my own flesh I have lit the lamp for Jambudvīpa. {33} “ ‘If this bhikṣu had passed away, The words of this samādhi would have been Forever silenced for the beings in this world. By healing him, this samādhi will be obtained. {34} “ ‘This bhikṣu is a protector of the whole world, And gives sight to the blind world. With the king of medicines he even heals Desire, anger, and ignorance. {35} ### [11.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.18) “ ‘He always has a mind that is vast, The extent of his conduct is immeasurable, He is learned in words and their definite meaning, And he cannot be defeated by opponents. {36} “ ‘I have no fear that I will fall into lower realms, And I will not again become a woman Throughout thousands of millions of eons, As I have performed a supreme service for the dharmabhāṇaka.’ ” {37} At this point, the Bhagavān said to the youth Candraprabha, “Therefore, young man, when the princess had heard this Dharma of the bodhisattva, which is marvelous, wonderful, and very difficult to practice, in order to serve the sick dharmabhāṇaka for whom there was no medicine, she used her own flesh and blood to heal him. Even the gift of just one finger will be a service to the stūpa of the Dharma for beings.” Thereupon the Bhagavān gave a detailed teaching on that account of the past by chanting the following extensive verses to the youth Candraprabha:¹¹⁸⁴ “The one who makes an offering of a single toe Gains excellent merit that is millions of times greater Than that from offering to the guides Jewels filling buddha realms as numerous as the Ganges sands. {38} “After that girl had passed away She saw ten thousand million buddhas. She entered homelessness in all their teachings And obtained the supreme peace of this samādhi. {39} “When all those supreme humans Had passed into nirvāṇa As bodhisattvas,¹¹⁸⁵ unafflicted, She always maintained homelessness. {40} “She practiced celibacy within the teachings Of the tathāgata Dīpaprabha.¹¹⁸⁶ Never again reverting to being a woman, She became a dharmabhāṇaka bhikṣu. {41} “Maitreya was Jñānabala, the ruler of men, Who always maintained the supreme Dharma. Dīpaṃkara was that dharmabhāṇaka, And I was then that princess. {42} “Akṣobhya, when he was practicing bodhisattva conduct, Was at that time the ancient goddess of the family, Who was the attendant of sovereign Jñānabala And revealed the dream to the king.¹¹⁸⁷ {i} ### [11.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.19) “Because of my longing for this samādhi, Avoiding all wickedness I served that dharmabhāṇaka With my flesh and my blood. {43} “Those who wept when they saw the bhikṣu Afflicted by the agony of his illness Became irreversible in their progress in all their lifetimes And were never reborn into the lower existences. {44} “They never had illness of the eyes, No illness of the head, no illness of the ears, No illness of the nose, no illness of the tongue, And never any illness of the teeth. {45} “Those who attended the sick monk Became always very attractive, Their bodies shining with splendor and majesty, Adorned by the vivid thirty-two signs of hundreds of merits. {46} “They have entered homelessness in my teaching And in future times when the supreme enlightenment is vanishing They will obtain the treasure of the tathāgatas, And see ten thousand million buddhas. {47} “Having obtained this supreme enlightenment, They will always keep it and venerate it. And having accomplished great benefit for beings, They will see the supreme human, Akṣobhya. {48} “When they have heard this unsurpassable conduct They will attain the superior, unworldly joy. When they hear of my past conduct They will make vast offerings to the buddhas. {49} “When wise bhikṣus with correct conduct are seen They should always be served with sincerity. Forsaking harshness and anger,¹¹⁸⁸ Always serve the bhikṣu dharmabhāṇakas. {50} “Forsaking aggression and wrath, Make offerings to my sons, the protectors of the Dharma. Do not be blind for many millions of eons And fall into the lower existences and experience suffering. {51} “Those who are malicious toward each other Will not be protected by correct conduct, or by learning. They will not be protected by dhyāna or by solitude, Nor by generosity or offering to buddhas.” {52} Chapter 36 Supuṣpacandra Then at that time Brother Ānanda rose from his seat, ### [11.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.20) 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? ### [11.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.21) “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, ### [11.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11.22) 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.¹¹⁸⁹ “Ānanda, at that time, after the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Ratna­padma­candra­viśuddhābhyud­gata­rāja ## Linked texts (1) - [འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo.11.1-2) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.samadhiraja*bo~en-84000.11) · Pramāṇa