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Difference between revisions of "Samadhiraja Sutra"

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The [[Samādhirāja Sūtra]] or [[Candrapradīpa]] [[Sūtra]] ([[Sanskrit]]) is a [[Buddhist]] [[sutra]] dating to c. 2nd century CE. It has been called "a text of capital importance for the [[Mahayana]] [[philosophical]] school called [[Madhyamaka]] . . . quoted extensively in sastric {{Wiki|literature}}."
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The [[Samādhirāja Sūtra]] or [[Candrapradīpa Sūtra]] ([[Sanskrit]]) is a [[Buddhist]] [[sutra]] dating to c. 2nd century CE. It has been called "a text of capital importance for the [[Mahayana]] [[philosophical]] school called [[Madhyamaka]] . . . quoted extensively in sastric {{Wiki|literature}}."
  
 
== [[Name]] and {{Wiki|etymology}} ==
 
== [[Name]] and {{Wiki|etymology}} ==
  
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Commonly known as the [[King of Samadhi Sutra]] ([[Samādhirājasūtra]], Tib. [[ting nge 'dzin gyi rgyal po'i mdo]]), it is also known as the [[Moon Lamp Sutra]] (Skt. [[Candrapradīpa]] [[Sutra]], Tib. [[zla ba]] [[sgron]] me’i mdo).
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Commonly known as the [[King of Samadhi Sutra]] ([[Samādhirājasūtra]], Tib. [[ting nge 'dzin gyi rgyal po'i mdo]]), it is also known as the [[Moon Lamp Sutra]] (Skt. [[Candrapradīpa]] [[Sutra]], Tib. [[zla ba sgron me’i mdo]]).
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The full [[Tibetan]] title in the [[Kanjur]] is '[[Phags-pa chos thams-cad kyi rang-bzhin mnyam-pa-nyid rnam-par spros-pa ting-nge-'dzin gyi rgyal-po zhes byaba theg-pa chen-po'i mdo]].
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This corresponds to [[Sarva-dharmasvabhavā-samatā-vipancita-samādhirāja-nāma-mahāyāna-sūtra]], which is the [[Sanskrit]] title given in the [[sutra]] itself. The {{Wiki|Chinese}} have preferred [[Yueh-teng san-mei ching]], corresponding to *[[Candrapradīpa-samādhisūtra]].
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The full [[Tibetan]] title in the [[Kanjur]] is '[[Phags-pa]] [[chos]] thams-cad kyi [[rang-bzhin]] mnyam-pa-nyid rnam-par spros-pa [[ting-nge-'dzin]] gyi [[rgyal-po]] zhes byaba [[theg-pa]] chen-po'i mdo. This corresponds to Sarva-dharmasvabhavā-samatā-vipancita-samādhirāja-nāma-mahāyāna-sūtra, which is the [[Sanskrit]] title given in the [[sutra]] itself. The {{Wiki|Chinese}} have preferred Yueh-teng san-mei ching, corresponding to *Candrapradīpa-samādhisūtra.
 
  
 
== Historical significance ==
 
== Historical significance ==
  
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[[Scholars]] Gomez and {{Wiki|Silk}} write, "Although it is questionable how much the [[sutra]] itself was read in [[Tibet]], it is often cited in [[Tibetan]] [[philosophical]] {{Wiki|literature}}, probably mostly on the basis of quotations found in [[Indian]] texts. The [[sutra]] seems to have had a less glorious history in the {{Wiki|Far East}}, where it was translated several times but was seldom quoted. It is not part of any of the [[sutra]] collections within the [[Tibetan]] and {{Wiki|Chinese}} Canons, though it is found as an {{Wiki|independent}} text in both. In [[Nepal]] the [[Samādhirāja Sūtra]] was counted as one of the 'Nine [[Dharmas]],' a set of texts so highly revered that its manuscripts were used as [[objects]] of {{Wiki|worship}}."
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[[Scholars]] Gomez and {{Wiki|Silk}} write, "Although it is questionable how much the [[sutra]] itself was read in [[Tibet]], it is often cited in [[Tibetan]] [[philosophical]] {{Wiki|literature}}, probably mostly on the basis of quotations found in [[Indian]] texts.  
 +
 
 +
The [[sutra]] seems to have had a less glorious history in the {{Wiki|Far East}}, where it was translated several times but was seldom quoted.  
 +
 
 +
It is not part of any of the [[sutra]] collections within the [[Tibetan]] and {{Wiki|Chinese}} Canons, though it is found as an {{Wiki|independent}} text in both.  
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In [[Nepal]] the [[Samādhirāja Sūtra]] was counted as one of the 'Nine [[Dharmas]],' a set of texts so highly revered that its manuscripts were used as [[objects]] of {{Wiki|worship}}."
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=== In the [[Kagyu lineage]] ===
 
=== In the [[Kagyu lineage]] ===
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The [[Samādhirāja Sūtra]] is often cited as an important source for [[śamatha]] instructions by the [[Kagyu tradition]], particularly via commentary by [[Gampopa]], although [[scholar]] [[Andrew Skilton]], who has studied the [[Samādhirāja Sūtra]] extensively, reports that the [[sūtra]] itself "contains no significant [[exposition]] of either [[meditational]] practices or [[states of mind]]."
 
The [[Samādhirāja Sūtra]] is often cited as an important source for [[śamatha]] instructions by the [[Kagyu tradition]], particularly via commentary by [[Gampopa]], although [[scholar]] [[Andrew Skilton]], who has studied the [[Samādhirāja Sūtra]] extensively, reports that the [[sūtra]] itself "contains no significant [[exposition]] of either [[meditational]] practices or [[states of mind]]."
  
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It is asserted in the [[Kagyu tradition]] that the [[Samādhirājasūtra]] predicted the [[dharma]] [[activity]] of [[Gampopa]] and the [[Karmapas]]. [[Düsum Khyenpa]] (Dus [[gsum]] [[Mkhyen pa]], 1110–1193), the [[first Karmapa]], was a [[disciple]] of the [[Tibetan]] [[master]] [[Gampopa]]. A gifted child who studied [[dharma]] ([[Buddhist teachings]]) with his father from an early age and who sought out great [[teachers]] in his twenties and thirties, he is said to have [[attained]] [[enlightenment]] at the age of fifty while practicing [[dream yoga]]. He was henceforth regarded as the [[Karmapa]], a [[manifestation]] of [[Avalokitesvara]] ([[Chenrezig]]), whose coming was predicted in the [[Samadhiraja Sutra]] and the [[Lankavatara]] [[Sutra]].
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It is asserted in the [[Kagyu tradition]] that the [[Samādhirājasūtra]] predicted the [[dharma]] [[activity]] of [[Gampopa]] and the [[Karmapas]]. [[Düsum Khyenpa]] ([[Dus gsum Mkhyen pa]], 1110–1193), the [[first Karmapa]], was a [[disciple]] of the [[Tibetan]] [[master]] [[Gampopa]].  
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A gifted child who studied [[dharma]] ([[Buddhist teachings]]) with his father from an early age and who sought out great [[teachers]] in his twenties and thirties, he is said to have [[attained]] [[enlightenment]] at the age of fifty while practicing [[dream yoga]]. He was henceforth regarded as the [[Karmapa]], a [[manifestation]] of [[Avalokitesvara]] ([[Chenrezig]]), whose coming was predicted in the [[Samadhiraja Sutra]] and the [[Lankavatara]] [[Sutra]].
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Legend tells that in a previous [[eon]], in a former [[life]] as an accomplished [[yogi]], the [[Karmapa]] [[attained]] the eighth level or [[bhumi]] of the [[bodhisattvas]].
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At this time, 100,000 [[dakinis]] ([[female buddhas]]) [[manifested]] their [[hair]] as a {{Wiki|crown}} (the [[sambhogakaya]] ornamentation and antecedent of the [[Black Crown]], the [[nirmanakaya]]), and [[offered]] it to the [[Karmapa]] as a [[symbol]] of his [[accomplishment]].  
  
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Legend tells that in a previous [[eon]], in a former [[life]] as an accomplished [[yogi]], the [[Karmapa]] [[attained]] the eighth level or [[bhumi]] of the [[bodhisattvas]]. At this time, 100,000 [[dakinis]] ([[female buddhas]]) [[manifested]] their [[hair]] as a {{Wiki|crown}} (the [[sambhogakaya]] ornamentation and antecedent of the [[Black Crown]], the [[nirmanakaya]]), and [[offered]] it to the [[Karmapa]] as a [[symbol]] of his [[accomplishment]]. [[Dusum Khyenpa]], the [[1st Karmapa]], was regarded as an [[emanation]] of that [[yogi]] and his [[appearance]] was predicted by the [[historical Buddha]] [[Shakyamuni]] in the [[Samadhiraja Sutra]]:
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[[Dusum Khyenpa]], the [[1st Karmapa]], was regarded as an [[emanation]] of that [[yogi]] and his [[appearance]] was predicted by the [[historical Buddha]] [[Shakyamuni]] in the [[Samadhiraja Sutra]]:
  
 
:    “A [[bodhisattva]] with the [[lion’s roar]] will appear. He will use the power he achieved in deep [[meditation]] to [[benefit]] countless [[beings]]. By [[seeing]], hearing, [[touching]] or [[thinking]] of him, they will be led to [[happiness]]”
 
:    “A [[bodhisattva]] with the [[lion’s roar]] will appear. He will use the power he achieved in deep [[meditation]] to [[benefit]] countless [[beings]]. By [[seeing]], hearing, [[touching]] or [[thinking]] of him, they will be led to [[happiness]]”
  
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The [[Samadhiraja Sutra]] is part of the [[Kagyupa]] [[transmission]] known as the Do Tenzin [[Gyalpo]] [[teaching]] (The [[King]] of [[Samadhi]] [[Teaching]]).
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The [[Samadhiraja Sutra]] is part of the [[Kagyupa]] [[transmission]] known as the [[Do Tenzin Gyalpo]] [[teaching]] (The [[King of Samadhi Teaching]]).
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== Content and themes ==
 
== Content and themes ==
  
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According to Gomez and {{Wiki|Silk}}, "The [[sūtra]] declares its main theme to be a particular [[samādhi]] that is supposed to be the key to all [[elements]] in the [[path]] and to all the [[virtues]] and [[merits]] of [[buddhas]] and [[bodhisattvas]]. This [[state of mind]], or [[spiritual practice]], is called "the [[samādhi]] that is [[manifested]] as the [[sameness]] of the [[essential nature]] of all [[dharmas]]" ([[sarva-dharma-svabhavā-samatā-vipañcita-samādhi]]). One may be tempted to assume that this refers to one particular [[form]] or [[state]] of contemplation; however, here the term "[[samādhi]]" is understood in its broadest signification. This [[samādhi]] is at the same time the [[Wikipedia:cognition|cognitive]] [[experience]] of [[emptiness]], the [[attainment]] of the [[attributes]] of [[buddhahood]], and the performance of a variety of practices or daily [[activities]] of a bodhisattva—including service and adoration at the feet of all [[buddhas]]. The [[word]] [[samādhi]] is also used to mean the [[sūtra]] itself. Consequently, we can speak of an equation, [[sūtra]] = [[samādhi]] = [[śūnyatā]], underlying the text. In this [[sense]] the title [[Samādhirāja]] expresses accurately the content of the [[sūtra]]."
 
  
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They continue,
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According to Gomez and {{Wiki|Silk}}, "The [[sūtra]] declares its main theme to be a particular [[samādhi]] that is supposed to be the key to all [[elements]] in the [[path]] and to all the [[virtues]] and [[merits]] of [[buddhas]] and [[bodhisattvas]].
 +
 
 +
This [[state of mind]], or [[spiritual practice]], is called "the [[samādhi]] that is [[manifested]] as the [[sameness]] of the [[essential nature]] of all [[dharmas]]" ([[sarva-dharma-svabhavā-samatā-vipañcita-samādhi]]).
 +
 
 +
One may be tempted to assume that this refers to one particular [[form]] or [[state]] of contemplation; however, here the term "[[samādhi]]" is understood in its broadest signification.
 +
 
 +
This [[samādhi]] is at the same time the [[Wikipedia:cognition|cognitive]] [[experience]] of [[emptiness]], the [[attainment]] of the [[attributes]] of [[buddhahood]], and the performance of a variety of practices or daily [[activities]] of a [[bodhisattva]]—including service and adoration at the feet of all [[buddhas]].
 +
 
 +
The [[word]] [[samādhi]] is also used to mean the [[sūtra]] itself.
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 +
Consequently, we can speak of an equation, [[sūtra]] = [[samādhi]] = [[śūnyatā]], underlying the text. In this [[sense]] the title [[Samādhirāja]] expresses accurately the content of the [[sūtra]]."
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:    The [[Samādhirāja]] . . . has been identified consistently with the [[Madhyamaka tradition]]. [[Regamey]] has shown, however, that the [[Samādhirāja]] cannot be considered a clear representative of a single [[philosophical]] [[tradition]].
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The [[sutra's]] [[doctrinal]] position cannot be described accurately as unambiguously [[Mādhyamika]], or even as [[pure]] [[sunyavada]]. That is to say, one would find it difficult to show that the [[sutra]] is the product of, or a legitimate representative of, [[Mādhyamika]] circles.
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Still, it is obvious that the [[sutra]] was considered highly authoritative by [[Mādhyamika]] [[scholastics]] and ignored by [[Yogācāra]] authors.
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In spite of its clearly defined [[philosophical]] position, the [[Samādhirāja]] does not fit our stereotype of a {{Wiki|sectarian}} document. It is difficult to set it in a specific {{Wiki|sectarian}} context with any [[degree]] of historical {{Wiki|certainty}}.
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Furthermore, in terms of [[religious]] types it is eclectic and universalistic, so that it would be pointless to attempt to box it in some general category.
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It makes room for more than one [[dimension]] of [[Buddhist]] [[religion]]: [[meditation]], {{Wiki|worship}} of the [[Buddhas]], the {{Wiki|cult}} of the [[Book]], [[philosophical]] speculation, rehearsal of [[myth]] (in [[avadanā]] style) and so on.
  
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:    The [[Samādhirāja]] . . . has been identified consistently with the [[Madhyamaka tradition]]. Regamey has shown, however, that the [[Samādhirāja]] cannot be considered a clear representative of a single [[philosophical]] [[tradition]]. The [[sutra's]] [[doctrinal]] position cannot be described accurately as unambiguously [[Mādhyamika]], or even as [[pure]] [[sunyavada]]. That is to say, one would find it difficult to show that the [[sutra]] is the product of, or a legitimate representative of, [[Mādhyamika]] circles. Still, it is obvious that the [[sutra]] was considered highly authoritative by [[Mādhyamika]] scholastics and ignored by [[Yogācāra]] authors. In spite of its clearly defined [[philosophical]] position, the [[Samādhirāja]] does not fit our stereotype of a {{Wiki|sectarian}} document. It is difficult to set it in a specific {{Wiki|sectarian}} context with any [[degree]] of historical {{Wiki|certainty}}. Furthermore, in terms of [[religious]] types it is eclectic and universalistic, so that it would be pointless to attempt to box it in some general category. It makes room for more than one [[dimension]] of [[Buddhist]] [[religion]]: [[meditation]], {{Wiki|worship}} of the [[Buddhas]], the {{Wiki|cult}} of the [[Book]], [[philosophical]] speculation, rehearsal of [[myth]] (in avadanā style) and so on. At the {{Wiki|present}} stage of our [[knowledge]] of the history of [[Mahāyāna]] [[sutra]] {{Wiki|literature}}, we can only say that the [[Samādhirāja]] played an important role as a "[[proof]] text" for the [[Madhyamaka]]. But it seems unlikely that the text was composed with such a role in [[mind]]. It would be more accurate to say that it was [[conceived]] as a representative text of general [[doctrine]], with a strong leaning towards a [[philosophic]] position that can be described as akin to that of the [[Madhyamaka]]. Because of its comprehensive, almost {{Wiki|encyclopedic}}, [[character]], it [[offered]] a wider range of [[ideas]] from which to quote than did other texts.
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At the {{Wiki|present}} stage of our [[knowledge]] of the history of [[Mahāyāna sutra]] {{Wiki|literature}}, we can only say that the [[Samādhirāja]] played an important role as a "[[proof]] text" for the [[Madhyamaka]]. But it seems unlikely that the text was composed with such a role in [[mind]].  
  
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[[Supushpachandra]], a [[bodhisattva]] who purportedly ignored a commanded by [[King]] [[Shuradatta]] to abstain from [[teaching]] [[dharma]] and was executed, features prominently in the [[Samadhiraja sutra]]. He is also mentioned by [[Shantideva]] in the [[chapter]] on [[meditation]], verse 106 in [[A Guide to the Bodhisattva's Way Of Life]].
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It would be more accurate to say that it was [[conceived]] as a representative text of general [[doctrine]], with a strong leaning towards a [[philosophic]] position that can be described as akin to that of the [[Madhyamaka]].
 +
 
 +
Because of its comprehensive, almost {{Wiki|encyclopedic}}, [[character]], it [[offered]] a wider range of [[ideas]] from which to quote than did other texts.
 +
 
 +
[[Supushpachandra]], a [[bodhisattva]] who purportedly ignored a commanded by [[King]] [[Shuradatta]] to abstain from [[teaching]] [[dharma]] and was executed, features prominently in the [[Samadhiraja sutra]].  
 +
 
 +
He is also mentioned by [[Shantideva]] in the [[chapter]] on [[meditation]], verse 106 in [[A Guide to the Bodhisattva's Way Of Life]].
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== Translations, versions, editions and recensions==
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The [[Samādhirāja sūtra]] is forty chapters long.
  
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== Translations, versions, editions and recensions
 
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==
 
  
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The [[Samādhirāja]] [[sūtra]] is forty chapters long.
 
  
 
=== [[Tibetan]] ===
 
=== [[Tibetan]] ===
  
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The [[Tibetan]] translation is located in the ninth volume (leaves 1-273) of mDo (unknown which edition of the [[Kangyur]]). The [[Tibetan]] [[translators]] ([[Tibetan]]: [[lotsawa]]) were Śailendrabodhi and Dharmatāśīla, who both lived in the 9th century CE.
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The [[Tibetan]] translation is located in the ninth volume (leaves 1-273) of [[mDo]] (unknown which edition of the [[Kangyur]]).  
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The [[Tibetan]] [[translators]] ([[Tibetan]]: [[lotsawa]]) were [[Śailendrabodhi]] and [[Dharmatāśīla]], who both lived in the 9th century CE.
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=== {{Wiki|Chinese}} ===
 
=== {{Wiki|Chinese}} ===
  
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There are three {{Wiki|Chinese}} translations (三摩地王经). Only one of the three {{Wiki|Chinese}} translations is complete. The complete translation was made by Narendrayaśa of the Northern Tshi {{Wiki|dynasty}} in 557 CE. Of the incomplete translations, one was made by Shih-sien-kuṇ of the earlier Suṇ {{Wiki|dynasty}} in CE 420-479.
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There are three {{Wiki|Chinese}} translations ([[三摩地王经]]). Only one of the three {{Wiki|Chinese}} translations is complete. The complete translation was made by [[Narendrayaśa]] of the [[Northern Tshi dynasty]] in 557 CE. Of the incomplete translations, one was made by [[Shih-sien-kuṇ]] of the earlier [[Suṇ dynasty]] in CE 420-479.
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=== English ===
 
=== English ===
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*    The first four chapters have been translated by Luis O. Gomez and Jonathan A. {{Wiki|Silk}}.
 
*    The first four chapters have been translated by Luis O. Gomez and Jonathan A. {{Wiki|Silk}}.
 
*    The fourth, sixth, seventh and ninth chapters were translated by John Rockwell in an MA {{Wiki|thesis}} at [[Naropa Institute]].
 
*    The fourth, sixth, seventh and ninth chapters were translated by John Rockwell in an MA {{Wiki|thesis}} at [[Naropa Institute]].
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*    The eleventh [[chapter]] was translated by Mark Tatz in his MA {{Wiki|thesis}} at the {{Wiki|University of Washington}} (1972).
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*    The eleventh [[chapter]] was translated by [[Mark Tatz]] in his MA {{Wiki|thesis}} at the {{Wiki|University of Washington}} (1972).
 
*    The eight, nineteenth and twenty-second chapters were translated by Konstanty Regamey.
 
*    The eight, nineteenth and twenty-second chapters were translated by Konstanty Regamey.
 
*    [[Thrangu Rinpoche]] has published an extensive commentary on this [[sutra]].
 
*    [[Thrangu Rinpoche]] has published an extensive commentary on this [[sutra]].
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Full {{Wiki|Devanagari}} along with English summary of chapters:  
 
Full {{Wiki|Devanagari}} along with English summary of chapters:  
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== Quotations ==
 
== Quotations ==
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[[Dudjom Rinpoche]] (1904–1987), a prominent [[Nyingma]] [[lama]], quotes the [[Samādhirāja]] [[sūtra]]:
 
[[Dudjom Rinpoche]] (1904–1987), a prominent [[Nyingma]] [[lama]], quotes the [[Samādhirāja]] [[sūtra]]:
 
<poem>
 
<poem>
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     In thousands of [[world]] systems
 
     In thousands of [[world]] systems
 
     The [[sūtras]] which I have explained
 
     The [[sūtras]] which I have explained
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     Were to study only the [[phrase]]:
 
     Were to study only the [[phrase]]:
 
     All things are [[emptiness]]
 
     All things are [[emptiness]]
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     The [[doctrine]] of the [[Buddha]] would not be scarce.
 
     The [[doctrine]] of the [[Buddha]] would not be scarce.
 
</poem>
 
</poem>
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:    ...the [[Body]] of the [[Tathagata]] [i.e. [[Buddha]]] should be defined as … having its [[essence]] [[identical]] with [[Space]], {{Wiki|invisible}}, surpassing the range of [[vision]] – thus is the [[Absolute]] [[Body]] to be [[conceived]]. [[Inconceivable]], surpassing the [[sphere]] of [[thought]], not oscillating between [[bliss]] and [[suffering]], surpassing the [[illusory]] differentiation, placeless, surpassing the {{Wiki|voice}} of those aspiring to the [[Knowledge]] of [[Buddhi]], [[essential]], surpassing [[passions]], indivisible, surpassing [[hatred]], steadfast, surpassing infatuation, explained by the indications of [[emptiness]], {{Wiki|unborn}}, surpassing [[birth]], eternal from the standpoint of common [[experience]], undifferentiated in the aspect of [[Nirvana]], described in words as {{Wiki|ineffable}}, quiescent in {{Wiki|voice}}, homogenous with regard to [[Wikipedia:Convention (norm)|conventional]] [[Truth]], [[Wikipedia:Convention (norm)|conventional]] with regard to the [[Absolute Truth]] – [[Absolute]] according to the [[true teaching]].
 
:    ...the [[Body]] of the [[Tathagata]] [i.e. [[Buddha]]] should be defined as … having its [[essence]] [[identical]] with [[Space]], {{Wiki|invisible}}, surpassing the range of [[vision]] – thus is the [[Absolute]] [[Body]] to be [[conceived]]. [[Inconceivable]], surpassing the [[sphere]] of [[thought]], not oscillating between [[bliss]] and [[suffering]], surpassing the [[illusory]] differentiation, placeless, surpassing the {{Wiki|voice}} of those aspiring to the [[Knowledge]] of [[Buddhi]], [[essential]], surpassing [[passions]], indivisible, surpassing [[hatred]], steadfast, surpassing infatuation, explained by the indications of [[emptiness]], {{Wiki|unborn}}, surpassing [[birth]], eternal from the standpoint of common [[experience]], undifferentiated in the aspect of [[Nirvana]], described in words as {{Wiki|ineffable}}, quiescent in {{Wiki|voice}}, homogenous with regard to [[Wikipedia:Convention (norm)|conventional]] [[Truth]], [[Wikipedia:Convention (norm)|conventional]] with regard to the [[Absolute Truth]] – [[Absolute]] according to the [[true teaching]].
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[[Shantideva]] and [[Chandrakirti]] quoted from the [[Samadhiraja Sutra]] in the [[Śikṣāsamuccaya]] and the Mādhyamika-vṛtti, respectively.
 
[[Shantideva]] and [[Chandrakirti]] quoted from the [[Samadhiraja Sutra]] in the [[Śikṣāsamuccaya]] and the Mādhyamika-vṛtti, respectively.
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== Further reading ==
 
== Further reading ==
  
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*    Bennett, A.A.G. (1968). "Excerpts from the Samadhiraja-Sutra", The [[Maha]] [[Bodhi]] 77, [[Calcutta]] 1958, 295-298
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*    Bennett, A.A.G. (1968). "Excerpts from the [[Samadhiraja-Sutra]]", The [[Maha]] [[Bodhi]] 77, [[Calcutta]] 1958, 295-298
 
*    Cuppers, Christopher (1990). The IXth [[Chapter]] of the [[Samadhirajasutra]]. Stuttgart 1990
 
*    Cuppers, Christopher (1990). The IXth [[Chapter]] of the [[Samadhirajasutra]]. Stuttgart 1990
 
*    Gomez, L.O. and J.A. {{Wiki|Silk}} (eds). "The [[Sutra of the King]] of [[Samādhis]], Chapters I-IV." Studies in the {{Wiki|Literature}} of the [[Great Vehicle]]. {{Wiki|University of Michigan}}: 1989
 
*    Gomez, L.O. and J.A. {{Wiki|Silk}} (eds). "The [[Sutra of the King]] of [[Samādhis]], Chapters I-IV." Studies in the {{Wiki|Literature}} of the [[Great Vehicle]]. {{Wiki|University of Michigan}}: 1989
 
*    Hartmann, Jens-Uwe (1996). "A note on a newly-identified palm-leaf {{Wiki|manuscript}} of the [[Samadhirajasutra]]", [[Indo-Iranian Journal]] 39, 1996, 105-109
 
*    Hartmann, Jens-Uwe (1996). "A note on a newly-identified palm-leaf {{Wiki|manuscript}} of the [[Samadhirajasutra]]", [[Indo-Iranian Journal]] 39, 1996, 105-109
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*    Rockwell Jr., John (1980). [[Samadhi]] and Patient [[Acceptance]]: Four Chapters of the Samadhiraja-sutra. translated from the [[Sanskrit]] and [[Tibetan]]. M.A.Thesis, The [[Naropa Institute]], {{Wiki|Boulder, Colorado}} 1980
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*    Rockwell Jr., John (1980). [[Samadhi]] and Patient [[Acceptance]]: Four Chapters of the [[Samadhiraja-sutra]]. translated from the [[Sanskrit]] and [[Tibetan]]. M.A.Thesis, The [[Naropa Institute]], {{Wiki|Boulder, Colorado}} 1980
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 +
 
 
*    [[Skilton]], Andrew T. (1999). "Dating the [[Samadhiraja Sutra]]." {{Wiki|Journal of Indian Philosophy}} 27, 1999, 635-652
 
*    [[Skilton]], Andrew T. (1999). "Dating the [[Samadhiraja Sutra]]." {{Wiki|Journal of Indian Philosophy}} 27, 1999, 635-652
 
*    [[Skilton]], Andrew T. (2000). "The {{Wiki|Gilgit}} {{Wiki|Manuscript}} of the [[Samadhiraja Sutra]]." {{Wiki|Central Asia}}tic Journal 44, 2000, 67-86
 
*    [[Skilton]], Andrew T. (2000). "The {{Wiki|Gilgit}} {{Wiki|Manuscript}} of the [[Samadhiraja Sutra]]." {{Wiki|Central Asia}}tic Journal 44, 2000, 67-86

Revision as of 09:26, 23 February 2015

The Samādhirāja Sūtra or Candrapradīpa Sūtra (Sanskrit) is a Buddhist sutra dating to c. 2nd century CE. It has been called "a text of capital importance for the Mahayana philosophical school called Madhyamaka . . . quoted extensively in sastric literature."

Name and etymology

Commonly known as the King of Samadhi Sutra (Samādhirājasūtra, Tib. ting nge 'dzin gyi rgyal po'i mdo), it is also known as the Moon Lamp Sutra (Skt. Candrapradīpa Sutra, Tib. zla ba sgron me’i mdo).

The full Tibetan title in the Kanjur is 'Phags-pa chos thams-cad kyi rang-bzhin mnyam-pa-nyid rnam-par spros-pa ting-nge-'dzin gyi rgyal-po zhes byaba theg-pa chen-po'i mdo.

This corresponds to Sarva-dharmasvabhavā-samatā-vipancita-samādhirāja-nāma-mahāyāna-sūtra, which is the Sanskrit title given in the sutra itself. The Chinese have preferred Yueh-teng san-mei ching, corresponding to *Candrapradīpa-samādhisūtra.


Historical significance

Scholars Gomez and Silk write, "Although it is questionable how much the sutra itself was read in Tibet, it is often cited in Tibetan philosophical literature, probably mostly on the basis of quotations found in Indian texts.

The sutra seems to have had a less glorious history in the Far East, where it was translated several times but was seldom quoted.

It is not part of any of the sutra collections within the Tibetan and Chinese Canons, though it is found as an independent text in both.

In Nepal the Samādhirāja Sūtra was counted as one of the 'Nine Dharmas,' a set of texts so highly revered that its manuscripts were used as objects of worship."


In the Kagyu lineage

The Samādhirāja Sūtra is often cited as an important source for śamatha instructions by the Kagyu tradition, particularly via commentary by Gampopa, although scholar Andrew Skilton, who has studied the Samādhirāja Sūtra extensively, reports that the sūtra itself "contains no significant exposition of either meditational practices or states of mind."

It is asserted in the Kagyu tradition that the Samādhirājasūtra predicted the dharma activity of Gampopa and the Karmapas. Düsum Khyenpa (Dus gsum Mkhyen pa, 1110–1193), the first Karmapa, was a disciple of the Tibetan master Gampopa.

A gifted child who studied dharma (Buddhist teachings) with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga. He was henceforth regarded as the Karmapa, a manifestation of Avalokitesvara (Chenrezig), whose coming was predicted in the Samadhiraja Sutra and the Lankavatara Sutra.


Legend tells that in a previous eon, in a former life as an accomplished yogi, the Karmapa attained the eighth level or bhumi of the bodhisattvas.

At this time, 100,000 dakinis (female buddhas) manifested their hair as a crown (the sambhogakaya ornamentation and antecedent of the Black Crown, the nirmanakaya), and offered it to the Karmapa as a symbol of his accomplishment.

Dusum Khyenpa, the 1st Karmapa, was regarded as an emanation of that yogi and his appearance was predicted by the historical Buddha Shakyamuni in the Samadhiraja Sutra:

“A bodhisattva with the lion’s roar will appear. He will use the power he achieved in deep meditation to benefit countless beings. By seeing, hearing, touching or thinking of him, they will be led to happiness”


The Samadhiraja Sutra is part of the Kagyupa transmission known as the Do Tenzin Gyalpo teaching (The King of Samadhi Teaching).


Content and themes

According to Gomez and Silk, "The sūtra declares its main theme to be a particular samādhi that is supposed to be the key to all elements in the path and to all the virtues and merits of buddhas and bodhisattvas.

This state of mind, or spiritual practice, is called "the samādhi that is manifested as the sameness of the essential nature of all dharmas" (sarva-dharma-svabhavā-samatā-vipañcita-samādhi).

One may be tempted to assume that this refers to one particular form or state of contemplation; however, here the term "samādhi" is understood in its broadest signification.

This samādhi is at the same time the cognitive experience of emptiness, the attainment of the attributes of buddhahood, and the performance of a variety of practices or daily activities of a bodhisattva—including service and adoration at the feet of all buddhas.

The word samādhi is also used to mean the sūtra itself.

Consequently, we can speak of an equation, sūtra = samādhi = śūnyatā, underlying the text. In this sense the title Samādhirāja expresses accurately the content of the sūtra."



The Samādhirāja . . . has been identified consistently with the Madhyamaka tradition. Regamey has shown, however, that the Samādhirāja cannot be considered a clear representative of a single philosophical tradition.

The sutra's doctrinal position cannot be described accurately as unambiguously Mādhyamika, or even as pure sunyavada. That is to say, one would find it difficult to show that the sutra is the product of, or a legitimate representative of, Mādhyamika circles.

Still, it is obvious that the sutra was considered highly authoritative by Mādhyamika scholastics and ignored by Yogācāra authors.

In spite of its clearly defined philosophical position, the Samādhirāja does not fit our stereotype of a sectarian document. It is difficult to set it in a specific sectarian context with any degree of historical certainty.

Furthermore, in terms of religious types it is eclectic and universalistic, so that it would be pointless to attempt to box it in some general category.

It makes room for more than one dimension of Buddhist religion: meditation, worship of the Buddhas, the cult of the Book, philosophical speculation, rehearsal of myth (in avadanā style) and so on.

At the present stage of our knowledge of the history of Mahāyāna sutra literature, we can only say that the Samādhirāja played an important role as a "proof text" for the Madhyamaka. But it seems unlikely that the text was composed with such a role in mind.

It would be more accurate to say that it was conceived as a representative text of general doctrine, with a strong leaning towards a philosophic position that can be described as akin to that of the Madhyamaka.

Because of its comprehensive, almost encyclopedic, character, it offered a wider range of ideas from which to quote than did other texts.

Supushpachandra, a bodhisattva who purportedly ignored a commanded by King Shuradatta to abstain from teaching dharma and was executed, features prominently in the Samadhiraja sutra.

He is also mentioned by Shantideva in the chapter on meditation, verse 106 in A Guide to the Bodhisattva's Way Of Life.


Translations, versions, editions and recensions

The Samādhirāja sūtra is forty chapters long.


Tibetan

The Tibetan translation is located in the ninth volume (leaves 1-273) of mDo (unknown which edition of the Kangyur).

The Tibetan translators (Tibetan: lotsawa) were Śailendrabodhi and Dharmatāśīla, who both lived in the 9th century CE.


Chinese

There are three Chinese translations (三摩地王经). Only one of the three Chinese translations is complete. The complete translation was made by Narendrayaśa of the Northern Tshi dynasty in 557 CE. Of the incomplete translations, one was made by Shih-sien-kuṇ of the earlier Suṇ dynasty in CE 420-479.


English

Sanskrit

Full Devanagari along with English summary of chapters:


Quotations

Dudjom Rinpoche (1904–1987), a prominent Nyingma lama, quotes the Samādhirāja sūtra:



    In thousands of world systems
    The sūtras which I have explained
    Differ in words and syllables but have the same meaning.
    It is impossible to express them all,
    But if one meditates deeply on a single word,
    One comes to meditate on them all.
    All the buddhas, as many as there are,
    Have abundantly explained phenomena.
    But if those skilled in meaning
    Were to study only the phrase:
    All things are emptiness



    The doctrine of the Buddha would not be scarce.

Scholar Regamey translates a passage from the Samadhiraja Sutra discussing the Dharmakaya:

...the Body of the Tathagata [i.e. Buddha] should be defined as … having its essence identical with Space, invisible, surpassing the range of vision – thus is the Absolute Body to be conceived. Inconceivable, surpassing the sphere of thought, not oscillating between bliss and suffering, surpassing the illusory differentiation, placeless, surpassing the voice of those aspiring to the Knowledge of Buddhi, essential, surpassing passions, indivisible, surpassing hatred, steadfast, surpassing infatuation, explained by the indications of emptiness, unborn, surpassing birth, eternal from the standpoint of common experience, undifferentiated in the aspect of Nirvana, described in words as ineffable, quiescent in voice, homogenous with regard to conventional Truth, conventional with regard to the Absolute Truth – Absolute according to the true teaching.


Shantideva and Chandrakirti quoted from the Samadhiraja Sutra in the Śikṣāsamuccaya and the Mādhyamika-vṛtti, respectively.

Further reading


Source

Wikipedia:Samadhiraja Sutra

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