Dharma Torch

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty by Imperial Command

At one time, the Buddha was in the city of Rājagṛha, on Vulture Peak, together with forty-two thousand great bhikṣus and eighty-four thousand bodhisattvas. These bodhisattvas had attained all divine supernatual powers,  coming from different Buddha lands in the ten directions to gather at this place. They had all realized the endurance of the Dharma, reached the stage of non-retrogression and the state of being one lifetime away from Buddhahood. They had obtained the power of total retention and unhindered eloquence, able to travel freely across countless Buddha lands with their supernatural abilities. They had abandoned the teachings of heretics, subdued all demons, and eradicated their enemies. Their hearts were equal toward all sentient beings, and they observed the origin of all phenomena. They understood the fundamental nature of all beings in the three realms and universally entered all gates of wisdom. They always resided in tranquility, skillfully mastering expedient means without obstruction. The Buddhas praised and extolled their merits, as they had cultivated the path of enlightenment for countless kalpas, accumulating immeasurable merits over uncountable billions and trillions of years. From infinite past lives, their minds had been as level as the earth, as boundless as the Buddha lands. Their conduct was pure, having abandoned all hindrances and eliminated afflictions. Their bodies were as strong as iron chains, having attained vajra-like resolve and sacred nature. They could walk through great assemblies like lions, fearlessly proclaiming the Dharma with their own realization. Their wisdom shone so brightly that it outshone the sun and moon, illuminating the true Dharma. They had attained the equality of the three times—past, present, and future—awakened to all doubts and uncertainties.

They delved into the profound and subtle aspects of the Dharma, teaching and transforming the strong-willed through dependent origination. They avoided the two extreme views of eternalism and nihilism. They upheld and mastered all forms of meditation, ensuring the smooth flow of samādhi. Whether entering or emerging from meditative absorption, they remained fully aware. Their merit and wisdom were renowned in the ten directions, continuously upholding the teachings of the Three Jewels, accumulating immeasurable merits, and ensuring the prosperity of the precious Buddha Dharma. They had transcended the states of Śrāvakas and PratyekaBuddhas. Their compassion was boundless, their mercy infinite. They upheld the Four Brahmavihāras, universally repaying the kindness of the four benefactors, guiding beings over time, and transcending the Three Liberations. They had attained the wisdom of divine vision, recollection of past lives, and the exhaustion of all outflows. They moved through the three realms like the sun and moon, traversing the four continents like a universal monarch. With their fearless wisdom, they liberated beings from birth, aging, and death. They entered and exited the five destinations like torches illuminating the darkness. Their minds were unattached, like lotus flowers growing in the mud without being stained. Their actions were neither increased nor diminished, like empty space, without attachment to love or hatred. They bestowed the teachings of the Tripiṭaka upon sentient beings, just as a wise ruler bestows seals and titles upon officials. They transcended the eight worldly concerns, remaining undisturbed by sorrow or joy. They entered the eight difficulties, rescuing beings from peril. With wisdom, they turned the irreversible wheel of Dharma, clarifying doubts for sentient beings, revealing the fundamental truth of non-origination. They transcended all distinctions and attained omniscience, causing the three realms to tremble.

The Buddha used eighteen methods to teach the ignorant beings, helping them abandon the three poisons as easily as the wind disperses floating clouds. He used the boat of liberation to carry beings across the river of suffering, observing the six sense faculties and six sense objects to free them from the cycle of birth and death. He traveled among the three realms, using the twelve links of dependent origination to guide beings to liberation. The bodhisattvas in the assembly were all adorned with virtues. Their names were: Moon-Giver Bodhisattva, Moon-Banner Bodhisattva, Tranquil Banner Bodhisattva, Champion Banner Bodhisattva, Radiant Banner Bodhisattva, Auspicious Light Bodhisattva, Auspicious Peak, Auspicious Secret, Nārāyaṇa, Nāga Joy, Nāga Giver, Holder of Wondrous Color, King of Virtuous Light, Luminous Hand, Ever-Raising Hand, Ever-Lowering Hand, Jewel Seal Hand, Jewel Palm, Universal Radiance World, Star King, Vajra Wisdom, Vajra Stride, Immovable Traces, Three Realms Traces Walker, Infinite Traces, Infinite Wisdom, Ocean Wisdom, Firm Wisdom, Blazing Wisdom, Supreme Wisdom, Increasing Wisdom, Ever Weeping, Ever Laughing, Joy Root, Good-Illuminating Power, Free from Defilement, Abandoner of Evil Destinies, Eliminator of Obstructions, Supreme Diligence, Wisdom Treasury, Ever Observing, Radiant World-Sound, Great Power Attainment, High Summit, Space Treasury, Never Blinking, Not Craving Pleasure, Jewel Top, Jewel Contemplation, Good Contemplation, Good Meaning Contemplation, Sovereign of Total Retention, Hero King, Adornment King, Adornment of Buddha Lands, Jewel Treasury, Benevolent Giver, Lord Indra, Water God, King of the Heavens, Brilliant King, Metaphor Heaven, Swift Accumulator, Wondrous Arm, White Elephant, Fragrant Hand, Multitude of Fragrant Hands, Lion, Wisdom of Righteousness, Sharp Wisdom, Supreme Trainer, Great Trainer, Tranquil Mind, Maitreya, Mañjuśrī, and so forth, comprising eighty-four thousand bodhisattvas.

At that time, within this vast three-thousandfold world system, the great and majestic Śakra Devānām Indra, Brahmā, the Four Heavenly Kings, as well as countless celestial beings, nāgas, spirits, asuras, garuḍas, kiṃnaras, mahoragas, and gandharvas, along with the attendants of various kings, all gathered at the assembly. The Anavatapta Nāga King, the Wheel Nāga King, the Manas Nāga King, the Vast Red Nāga King, the Snow-Colored Nāga King, the Infinite-Colored Nāga King, Susi Nāga King, and countless other hundreds and thousands of nāga kings, together with their attendants, also arrived at the gathering. The Idle Abode Asura, the Sumati Asura, the River-Splitter Asura, the Tree-Following Asura, the Necklace Asura, the Deluded Asura, the Severing Asura, and the Ghost-Holding Asura, each bringing countless followers, encircled and revolved around the assembly. King Bimbisāra of Magadha, along with his palace attendants and followers, also came to the gathering. Bhikṣus, bhikṣunis, male lay devotees, and female lay devotees, as well as celestial rulers, desire-realm gods, form-realm gods, and pure-abode gods, all arrived at the assembly.

At that time, the World-Honored One, surrounded by innumerable hundreds and thousands of attendants, preached to them, expounding the practices of great bodhisattvas. This teaching was called “The Pure and Vastly Expansive Path of Bodhi.” What are the practices of bodhisattvas?

By practicing generosity, they guide sentient beings and rescue those in distress.

By observing precepts, they perfect the ten wholesome actions.

By practicing forbearance, they attain the eighty marks of excellence, adorning themselves.

By engaging in diligence, they accumulate merits without deficiency.

By practicing meditation, their minds remain peaceful and serene, attaining inconceivable states.

By cultivating wisdom, they eradicate the defilements of sentient beings, attaining enlightened clarity and transforming the ignorant.

By practicing broad learning, they attain unhindered eloquence, speaking as fluidly as flowing water, enabling listeners to accept the Dharma.

By accumulating merit, they encourage and guide beings, gather unlimited blessings.

By cultivating divine clarity, they attain immeasurable true eloquence.

By practicing serenity, all that arises within them is beyond ordinary comprehension.

By developing right contemplation, they abandon wrongful conduct and unwholesome deeds.

By nurturing compassion, they constantly cultivate kindness, never harboring harm.

By fostering pity, they tirelessly seek to save sentient beings.

By practicing joy, they delight in the Dharma and use it to both entertain themselves and inspire others to seek the path.

By practicing protection, they eradicate boundless suffering and joy, demonstrating karmic consequences to benefit beings through the Dharma.

By diligently listening to the Dharma, they eliminate the arrogance of sentient beings.

By cultivating renunciation, they abandon attachment to love, hatred, and worldly desires.

By dwelling in seclusion, they remain unwavering in their purpose.

By having resolve, they attain total retention, never forgetting the Dharma, and guiding sentient beings.

By developing mindfulness, they gain thorough understanding and mastery over all knowledge.

By practicing wandering contemplation, they discern meaning and bring only benefit, without harm.

By practicing mental restraint, they observe the body, sensations, thoughts, and all dharmas.

By exercising determination, they eliminate all evil and broadly cultivate virtue and wondrous teachings.

By attaining supernatural abilities, they remain light in body and mind, traveling freely to aid lesser beings.

By refining the faculties, they attain deep tranquility—stable in sight, hearing, smell, taste, touch, and thought.

By strengthening the powers, they eliminate the defilements and faults of sentient beings, maintaining self-discipline while guiding others.

By cultivating the factors of enlightenment, they attain natural insight and righteousness in conduct.

By following the path, they transcend the ninety-six erroneous paths.

By practicing true righteousness, they engage in acts of compassion without attachment to anger or joy.

By developing analytical wisdom, they perceive the minds of sentient beings and expound the Dharma accordingly.

By attaining self-reliance, they fully comprehend the Dharma without depending on others.

By being good friends, they understand the gateway to merit, using wisdom and virtue to guide others.

By cultivating purity, they harmonize with past, present, and future, without deception or confusion.

By acting according to the time, they fulfill all necessary conditions, surpassing all obstacles.

By following the way of sages, they travel paths distinct and extraordinary from the mundane.

By practicing meditative absorption, they uphold the Dharma they have heard and constantly put it into practice.

By cultivating the fourfold gratitude, they gather the assembly to preach the scriptures.

By maintaining true Dharma, they uphold the teachings of the Three Jewels without allowing them to decline.

They encourage and assist sentient beings in cultivation, diligently guiding them and purifying Buddha lands.

By skillfully applying expedient means, they perfect all aspects of wisdom and compassion.

The World-Honored One thus extensively proclaimed the bodhisattva practices to all, calling them the path of purity.

At that moment, Secret Vajra Guardian stood to the right of the World Honored One, holding a vajra scepter, and addressed the Buddha, “Truly unprecedented, the Tathagata has expeditiously elucidated the quintessence of the supreme vehicle of Bodhisattva practice, the pure and wonderful gate. As I have contemplated the Dharma gate just proclaimed to the great sage, I perceive that all of the Bodhisattva’s superior practices converge into two types of cultivation: virtue and wisdom. Why? Because that subtle virtue is manifested by all Bodhisattvas, through this joyful state, to guide sentient beings. The practice of wisdom is beloved in the elegant speech of Bodhisattvas. If a Bodhisattva understands the practice of cultivating virtue and the luminous practice of wisdom, such practice is foremost, truly sincere. Why? Because the practice of virtue is the Bodhisattva’s skillful means, endlessly liberating, replete with blessings. The practice of wisdom, then, is the Bodhisattva’s wisdom liberating without limit, perfecting all actions. Through these two practices, universally embodying all Bodhisattva paths, grace widely benefits, and no demonic forces can resist; Bodhisattvas thus convert the realms of demons. Such practice, unwavering, will culminate in the attainment of the supreme, true path. Those unwavering Bodhisattvas, drawing near to the Buddha World Honored One, comprehend all the Tathagata’s secret treasures, freely expounding without concealment.”

At that time, Bodhisattva Tranquil Mind said to Secret Vajra Guardian, “Vajra! The two practices you described approach the Tathagata’s wisdom. Benevolent one! You willingly expound the Tathagata’s secret practices, a realm unattainable by Śravakas and Pratyekabuddhas, let alone ordinary beings.” Secret Vajra Guardian remained silent.

Bodhisattva Tranquil Mind stepped forward and addressed the Buddha, “Could Secret Guardian condescend to teach the Tathagata’s secret essences to this great assembly at an appropriate time? The entire assembly longs to hear. If they hear what is spoken, their hearts will be at ease, joyfully elated, practicing the Bodhisattva path, fully achieving this secret essence, their minds harmonious, entering the boundless compassion.”

The Buddha said to Secret Vajra Guardian, “Benevolent one! If you can undertake this great task, to explain the Bodhisattva’s secrets and the Tathagata’s secret essences to this assembly, thousands of Buddhas will praise you. You should proclaim the various practices of the Bodhisattva path, which the assembly will eagerly listen to.” Secret Vajra Guardian stepped forward and addressed the Buddha, “My capabilities are modest, insufficient to proclaim the Bodhisattva’s secret and the Tathagata’s secret essences to the assembly. If the Tathagata encourages and supports me with divine power, relying on great wisdom and the holy mandate of the Buddha, I dare to declare the Bodhisattva’s secrets and the Tathagata’s essences. World Honored One! Just as in the dark of night, relying on the brightness of a lamp, one can see the beauty and ugliness of forms, the directions of east, west, north, and south, knowing how to advance or retreat. World Honored One! With your support and the Buddha’s holy mandate, although my knowledge is limited, I can briefly explain it roughly.”

The Buddha replied, “Excellent! Now is the time; you may proclaim it.”

At that moment, Secret Guardian said to Bodhisattva Tranquil Mind, “Benevolent ones and all those gathered here, please listen to the secrets of the Bodhisattvas and the Tathagata without fear, dread, or trepidation.”

Then, Bodhisattva Tranquil Mind told all attendees, “The Tathagata has proclaimed four inconceivables, through which the supreme and true path is achieved, reaching the utmost right awakening. What are these four? The inconceivable karma he made, the incalculable intent like that of the Nāga Kings, the immeasurable concentration of single-mindedness, and the boundless realms of the Buddhas; these are the four inconceivables. The benevolent should know that these four inconceivables, with the inconceivable actions of the Buddha way as the most supreme, thus achieve right awakening, and so are called the four inconceivables. If the honorable assembly hears of the inconceivables of the Bodhisattvas and the World Honored Buddhas, you should not feel terrified or fearful, but rather more inspired and joyously delighted, to fully comprehend the vast path of liberation.”

At that moment, Bodhisattva Tranquil Mind, through perfect samadhi, enabled all attendees to hear the Dharma of the Tathagata, with no one slandering, and all present were joyful. In the assembly area, various flowers descended from the heavens, matching the thoughts of the people; various types of flowers scattered over the Buddha and the great assembly, as offerings.

Then, Secret Guardian said to Bodhisattva Tranquil Mind, “Listen carefully, think deeply. Now I will declare the secrets of the Bodhisattvas and the essential truths of the Tathagata, practicing tranquility day and night. What the Tathagata, the Bodhisattva, speaks is the language of utmost sincerity, teaching the way of liberation from the world without making discriminatory decisions about phenomena, which I have followed since then. Bodhisattvas engage in five practices: they are neither flattering nor deceitful, they do not elevate themselves; they change freely at the appropriate times; with a liberated mind, they do not concern themselves with evil and unlawful actions; they are careful in their conduct, gestures, and manners, enlightening sentient beings, not speaking idle words; the majesty of Bodhisattvas is immeasurable.

“Furthermore, Tranquil Mind! Bodhisattvas adapt to the behavior of sentient beings, illuminating all forms of decorum and rituals. They master various academic pursuits, meditation, and manners, learning and making clear each kind of speech and sound. They understand the actions and movements, the coming and going, the decorum and rituals of both men and women. If there are people in need of teaching—whether adults, children, or infants—Bodhisattvas follow their decorum and rituals. Whether dealing with the elderly, middle-aged, young, noble, lowly, wise, or foolish, Bodhisattvas accommodate their demeanor and rituals, educating them according to their needs, and dispelling their ignorance. Beings in hell, hungry ghosts, animals, as well as deities, nāgas, spirits, Asuras, Garudas, Kinnaras, Mahoragas, as well as humans and non-humans in need of guidance—all are led by Bodhisattvas. bhikṣus, nuns, laymen, laywomen, the four heavenly kings, and the great divine Maitreya, if in need of teaching, are all taught by Bodhisattvas.

“Bodhisattvas understand the depth and surface, the difficulty and ease of transforming the mind-nature of beings. They prescribe Dharma like medicine according to the ailment, helping those consumed by lust to be free from it and thus establish their dignity according to ritual. Bodhisattvas, in their effortless tranquility, practice with the body without abandoning silence, manifesting dignity. If there are envious people, Bodhisattvas also manifest for them, sparing no effort to provide relief at any time, while their own conduct remains pure. Bodhisattvas emit great light, rescuing sufferers in hell, among hungry ghosts, and animals, securing their stability free from troubles. If there are stingy beings, Bodhisattvas manifest various treasures and goods as they wish. If someone seeks body parts, muscles, joints, limbs, marrow, a wife, followers, vehicles, servants, clothing, or coats, Bodhisattvas grant these as wished. If someone seeks fine food or superior clothing, Bodhisattvas satisfy them according to their desires. Bodhisattvas give countless bodies to sentient beings because the Dharma realm is immeasurable and can fulfill all. With infinite wisdom, Bodhisattvas manifest everywhere, in the ten directions unbounded, and their expedient means are inexhaustible. Bodhisattvas manifest countless bodies at any time, enlightening beings each according to their needs.

“If there are beings with deep desires, immersed in sensual thoughts, Bodhisattvas may manifest as beautiful women with fine and wonderful features, causing joy and reverence in the beholder, spending joyful time with her, treasuring her as a precious jewel. However, the body of the woman manifested by the Bodhisattva suddenly becomes foul and ugly. Seeing this change, the person feels disgust; the Bodhisattva then manifests death, deepening his sense of disenchantment, and teaches him the Dharma, explaining impermanence, suffering, emptiness, and that all of the three realms are like illusions, without reality. Hearing this, the person gains insight and aspires to the supreme true path, reaching a state of non-retrogression.

“Additionally, the Bodhisattva covers the entire trichiliocosm with a single treasure umbrella, omnipresent, and also able to contain the entire trichiliocosm within a single mustard seed. Should a great fire consume the world at the end of an kalpa, the Bodhisattva holds all worlds in his palm without his body enlarging or the worlds diminishing. The Bodhisattva offers his body as sustenance to the Buddhas of the ten directions, and manifests flowers as large as Mount Sumeru, catching them with his robe to form a floral canopy to honor the Tathagata. The Bodhisattva also produces a fragrance, with a fire basin as large as a thousand Buddha lands and torches as tall as Mount Sumeru to honor the Tathagata, illuminating as many Buddha lands as there are grains of sand in the Ganges, in homage to the Buddha. The Bodhisattva wraps his body in fine silk, fills it with sesame oil as lamp oil, self-ignites to emit light, illuminating the three thousand great thousand Buddha lands. Should sentient beings see this, amazed, they then contemplate the Bodhisattva’s realm, witnessing these transformations, countless sentient beings then awaken their aspiration for enlightenment, gaining fulfillment and joy.

“Should there be arrogant and self-exalted beings, the Bodhisattva immediately appears in the majestic form of Mahā Nārāyaṇa or Vajrapāṇi Bodhisattva. Seeing this, those beings are terrified, promptly submit to the Bodhisattva, devote their lives and worship, and plead to hear the Dharma. The Bodhisattva displays a great Guardian among the graves, where beings gather, and the Bodhisattva manifests his own death, his extensive and lengthy body discarded among the great tombs, consumed by birds and beasts, and animals on four or two legs nibble at his flesh, all of whom after dying ascend to the heavens. Due to this cause, even unto entering Nirvana, it is all caused by the Bodhisattva’s original profound vow. Why? Because the Bodhisattva once vowed when he first resolved to pursue enlightenment, ‘If any person, bird, or beast, sees my dead body and eats my flesh, upon their death, they shall ascend to heaven and attain enlightenment, upholding precepts and desires.’ Tranquil Mind! Thus, should one contemplate, the Bodhisattva always enlightens beings through his timely rituals.”

Secret Vajra Guardian says to Tranquil Mind Bodhisattva, “In the distant past, the world of Jambudvipa was vast and boundless, with eighty-four thousand countries and countless counties, villages, and a thriving population. At that time, wealth, clothing, and food were naturally plentiful, and trees bearing rare and precious treasures intertwined with the houses. However, the beings suffered many illnesses and pains, their bodies weak, some wounded by sharp weapons, others suffering from malignant ulcers and diseases. Despite numerous skilled physicians, none could cure these afflictions. People suffered from illnesses for years, unable to heal themselves or find any support. At that time, encountering such adversities without rescue, each lamented on their own, calling upon the heavens, nāgas, gods, Gandharvas, Kinnaras, Mahoragas, humans and non-humans: ‘Who can cure our ailments?’ The Bodhisattva, as the leader of all beings at that time, manifested as a skilled physician, treating the people’s diseases, always compassionate, diligently tending to them, serving the people like a servant, providing what was needed, with great compassion rescuing the beings from peril.

“Tranquil Mind! In ancient times, the current World-Honored One was the heavenly ruler Indra, named Good-Self. From heaven, he saw sentient beings suffering various afflictions and diseases, and with his divine hearing, he heard their agonizing moans. Witnessing and hearing such, his heart was moved with great compassion, and he thought to himself: ‘These beings are trapped in great distress, without anything to rely on. I should relieve their suffering, provide aid to those without help, establish support for those without refuge, and create a home for those without one.’ At that time, in the world of Jambudvipa, there was a great city called Kuru. Not far from this city, the heavenly ruler Bodhisattva manifested as a being named Benevolent, naturally appearing within that realm. Indra, in the sky, spoke in verse to the beings of the world of Jambudvipa:

‘Near this land, there exists a being named Benevolent.

If anyone eats its flesh, they can eliminate all diseases.

Do not be afraid, do not fear, take its flesh with joy as you please,

for it is a marvelous medicine, containing no harm or anger.’

Secret Vajra Guardian again spoke to Tranquil Mind Bodhisattva, “At that time, the sick people in the cities, counties, villages, hills, and settlements of that great nation, having heard this voice, all gathered to the great nation of Kuru. They reached the place where the being resided, took its flesh, and each took it back home to treat their diseases, and everyone was healed, yet the body and flesh of that being remained as before, undiminished. Then, in the wilderness of that realm, the being recited this verse:

‘If I can become a Buddha in the future, attain enlightenment, let my marvelous wisdom be infinite and endless.

If this statement is true, then the flesh taken from my body will never be exhausted.’

Secret Vajra Guardian said, “Tranquil Mind! All the sick people in the world of Jambudvipa went to partake of the flesh of this being named Benevolent, and there was not a single one whose physical ailments were not cured. At that time, this being, pitying sentient beings, experienced no increase or decrease in its body; each time someone cut from it, it would regenerate, remaining whole and intact. All the suffering people from the districts, counties, cities, and great states dared to eat the flesh of Benevolent and all found peace. Within seven days, there were no more diseases and various sufferings in the world, although the diseases of the mind, namely lust, anger, and ignorance, had not yet disappeared. At that time, men and women, old and young alike, all found peace, no longer suffering from physical ailments, and everyone thought: ‘How can we now repay the nurturing grace of Benevolent, to be worthy of its healing our ailments, bringing peace to our bodies, and freeing us forever from all kinds of suffering?’ All those who were healed gathered together, went to the country of Kuru, and reached where the benevolent being resided, all clasped their hands and spoke this verse to Benevolent:

‘O benevolent one, to protect us, you used your body as medicine,

freeing us all from disease; how can we repay you?’

“At that time, Benevolent concealed its own form and appeared in the image of Lord Indra, and spoke this praise to the crowd:

My body today does not reside in settlements,

you do not need to use food, gold, silver, and precious treasures to make offerings to me,

nor do you need to offer me chariots or swift horses.

You men and women, old and young, should initiate compassion towards one another,

each personally practicing the ten virtues,

showing mercy to each other,

meeting each other as if family, like parents and children,

harboring no ill will in your hearts; this is how you repay my nurturing grace.’”

Secret Vajra Guardian said to Tranquil Mind Bodhisattva: “At that time, the people heard its teachings and, moved by the blessings of their past lives, all together practiced these ten virtuous acts, completely pure without omission. Tranquil Mind! At that time, the people of the world, men and women, old and young, all practiced the ten virtues, and after death, they would not fall into evil realms and the sufferings of the three bad destinations, and after their lives naturally ascended to the Trayastrimsa heaven. Lord Indra also spoke the Dharma to them, taught them the Bodhisattva path, they all arose with the supreme, true mind of enlightenment, and immediately all stood firm in an unretreating position. Silent Intent, you should know, this is the secret practice of the Bodhisattva, keeping the body pure, not sparing life, using one’s own body to give, enlightening and rescuing countless beings, leading them to the great path.”