Dharma Torch

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

At that time, the World-Honored One was in the palace of Secret Vajra Guardian and expounded the Dharma in response to the afflictions of sentient beings. During the Dharma assembly, twenty thousand devas gave rise to the Bodhi mind of unsurpassed, perfect enlightenment, and countless others undertook the five precepts. Then, the Four Heavenly Kings approached the Buddha and inquired, “O World-Honored One, out of great compassion, please instruct us—how should we protect and uphold the sentient beings of this world?”

The Buddha said to the Four Heavenly Kings, “Venerable ones, you should practice ten principles to protect and uphold sentient beings. What are these ten? One, not harming any living being. Two, not stealing others’ possessions. Three, not violating others’ spouses. Four, not sowing discord. Five, not speaking deceitful or false words. Six, not uttering harsh or abusive speech. Seven, speaking honestly, without flowery deception. Eight, not giving rise to jealousy or discrimination. Nine, not harboring anger toward karmic retribution, whether good or evil. Ten, maintaining right view, free from doubt and wrong views. These are the ten principles. Noble ones, you should uphold these ten principles to safeguard the world in accordance with the Buddha’s teachings.”

The Buddha further instructed the Four Heavenly Kings, “Venerable ones, there are also eight principles to protect the world. What are these eight?

Having words and actions in harmony, without contradiction.

Revering elders and superiors, without arrogance.

Speaking gently and kindly, avoiding coarse speech.

Being humble and respectful, always yielding.

Being simple and sincere, without flattery.

Being kind and gentle, without pretense.

Abstaining from all unwholesome deeds.

Following worldly customs through wholesome actions.

These are the eight principles for protecting the world.”

The Buddha said to the Four Heavenly Kings, “There are six principles that can protect and uphold the world. What are these six?

Practicing compassion with one’s body, never harming living beings.

Speaking kindly with one’s mouth, refraining from harsh words.

Maintaining a compassionate mind, treating all beings with impartiality and without discrimination.

Distributing offerings fairly when receiving them.

Upholding precepts equally without transgression.

Guiding those with wrong views through right understanding.

These are the six principles.”

The Buddha said to the Four Heavenly Kings, “Moreover, there are four fundamental principles that can protect the world. What are these four?

Abandoning greed and jealousy in all actions.

Not giving rise to anger or harming others.

Avoiding ignorance and dispelling delusion.

Remaining fearless in all circumstances.

These are the four fundamental principles.”

The Buddha said to the Four Heavenly Kings, “There are also two principles that can safeguard the people of the world. What are these two?
Cultivating a sense of shame, feeling remorse for not following the Buddha’s teachings over countless kalpas. Developing repentance, reproaching oneself for unable to deeply practice the Dharma and unable to liberate all beings. These are the two principles.”

The Buddha said, “Venerable ones! You should uphold these principles to safeguard the world. Only by establishing such practices can one truly protect and sustain all beings.”

At that time, the Secret Vajra Guardian covered the Buddha with a jewel net as an offering and then inquired of the Buddha, “How should a bodhisattva cultivate the practice of non-anger until attaining the unsurpassable, true, and perfect path?”

The Buddha said, “Noble son! There are ten dharma gates by which a bodhisattva may cultivate the practice of non-anger until attaining the unsurpassable, true, and perfect path. What are these ten? First, constantly cultivate loving-kindness and refrain from harm; second, do not avoid difficulties but always cultivate great compassion; third, diligently persevere in all endeavors; fourth, skillfully cultivate emptiness and attain samādhi; fifth, generate wisdom from conditions; sixth, universally enter all dharma gates through skillful means; seventh, purify the karmic obstructions of the three periods with wondrous wisdom; eighth, rely on the view of truth, with a mind free from attachments; ninth, uphold the Buddha’s teachings and penetrate all dharma gates; tenth, realize that all dharmas return to emptiness. These are the ten.”

The Secret Vajra Guardian further inquired of the Buddha, “What dharma gates enable a bodhisattva, upon hearing the Buddha’s inconceivable dharmas, to remain undisturbed and free from fear?”

The Buddha said, “Noble son! There are eight dharma gates by which a bodhisattva, upon hearing the Buddha’s inconceivable dharmas, remains fearless in mind. What are these eight? First, the merits cultivated are always brought to perfection; second, with single-minded concentration, one penetrates without confusion; third, one is always embraced by virtuous friends; fourth, the mind is deeply faithful and delights in subtle dharmas; fifth, one understands that all dharmas are like illusions; sixth, one comprehends that all dharmas are inconceivable and inexpressible; seventh, one realizes that no dharma has a nature that can be attained, just like empty space; eighth, one skillfully knows that all dharmas are false appearances of delusion. These are the eight.”

The Secret Vajra Guardian further asked the Buddha, “How can a bodhisattva attain mastery over all bodhi dharmas?”

The Buddha said, “A bodhisattva attains mastery through four dharma gates. What are these four? First, by cultivating the illusion-like samādhi, penetrating all dharmas, attaining the five supernatural powers, and transcending worldly phenomena; second, by surpassing the four meditative states through the three gates of liberation; third, by perfecting the four brahmavihāras through infinite wisdom; fourth, by skillfully practicing and perfecting the six pāramitās through expedient means. These are the four.”

The Secret Vajra Guardian again asked the Buddha, “Through which dharma gates can a bodhisattva deeply penetrate the Buddha’s teachings?”

The Buddha replied, “Noble son! A bodhisattva has four gateways to deeply penetrate the Buddha’s teachings. What are these four? First, the gateway of samādhi, thoroughly understanding the faculties and karmic retributions of all sentient beings; second, the gateway of wisdom, discerning the meanings of all scriptures and expounding them for beings; third, the gateway of dhāraṇī, retaining all dhāraṇīs without ever forgetting; fourth, the gateway of eloquence, skillfully expounding the Dharma in accordance with beings’ inclinations. These are the four gateways to profound penetration.”

The Secret Vajra Guardian again asked the Buddha, “How many kinds of power does a bodhisattva have to accomplish the bodhisattva path, making these powers unopposable and capable of subduing all demons?”

The Buddha replied, “Noble son! A bodhisattva possesses eight kinds of irresistible power that subdue all demons. What are these eight? First, the power of bodhicitta, inherently pure and undefiled; second, the power of diligence, never regressing; third, the power of extensive learning, upholding supreme wisdom; fourth, the power of patience, protecting sentient beings; fifth, the power of knowing all dharmas are unproduced, thus never giving rise to anger; sixth, the power of not being confused by falsehoods, fully endowed with liberation’s merits.; seventh, the power of the path, perfecting all wisdom; eighth, the power of great compassion, teaching and transforming all beings. These are the eight.”

When the Buddha proclaimed this Dharma, the Secret Vajra Guardian and his five hundred children and retinue immediately attained the patient acceptance of the non-arising of dharmas. Having attained this acceptance, they approached the Buddha and addressed him, “May the Great Sage, out of compassion, deign to let this Secret Trace Palace naturally expand and widen, so that the light of these virtuous roots may universal illuminated, and the essential meaning of these eight Dharma teachings may spread throughout the world. Even after the Tathāgata’s parinirvāṇa, may they be universally transmitted without ever fading away.”

At that time, the World-Honored One, observing the Dharma-protecting vows arising in the hearts of the Secret Guardian’s children, said to the Secret Vajra Guardian, “Secret Guardian, you are truly capable of upholding these Dharma essentials. When I attained enlightenment under the Bodhi tree, you led the bodhisattvas in protecting me. When the demon king led his armies to attack, you subdued them with your majestic supernatual power and guarded me, instantly memorizing and reciting this Dharma. Now, you must further protect it in the future Dharma-ending age, ensuring the true Dharma spreads throughout Jambudvīpa and pervades the ten directions, so that the Tathāgata’s teachings may long abide in the world and vanquish all heretical views.”
Hearing the Buddha’s entrustment, the Secret Vajra Guardian rose from his seat, knelt with palms joined, and immediately recited this mantra:

(Translator’s note: This passage in the original Chinese text appears as a mixture of transliteration and meaning. I cannot determine whether its source language was Sanskrit or a Central Asian language. )

“Hri hulu hulu | The fierce whirlwinds gather | The eyes of the wicked shake | Seek refuge| Patience force | Force exhausted | Tranquil | Craft horn sparrow hawk | ilikhakhu | khare khare | protect without select | abide in the life of victory | coming and going without illusion | accept with mind of loving-kindness| harmony | give | uphold

All devas, nāgas, spirits, gandharvas, yakṣas, humans, and non-humans dwell in auspiciousness | The kings of mountains tremble, heaven and earth shake, and the kings of watery realms be stirred | By this divine mantra, may all heretics be subdued, bathed in the majestic light of the Dharma King | May the Dharma’s radiance shine universally | Firmly know this mantra is true and unfailing!”

Hearing this mantra, the celestial beings all praised, saying:

“This mantra ensures the true Dharma’s long abiding; its majestic power shakes the trichiliocosm.

The holy assemblies of the ten directions gather in this Dharma assembly, Spontaneously taking refuge before the King among Humans.

Sincere refuge purifies transgressions; widely spreading this Dharma dispels beings’ fears.

All who uphold these profound words, will surely cause the ultimate true Dharma to abide eternally in the world.”

At that time, the World-Honored One dwelled for seven days in the Secret Vajra Guardian’s palace in the land of the Wilderness Ghost King, liberating immeasurable beings. During the seven days, the Buddha suddenly vanished from the palace and, together with the bodhisattvas and śrāvaka saints, manifested in the sky. All the devas made offerings to the Buddha and the assembly in midair; celestial maidens praised in unison, emitting great light; heavenly music played without being struck; flowers rained down from the sky; and the entire Buddha-land trembled, revealing the Buddha’s vast spiritual transformations. Like the king of phoenixes, the Buddha vanished from the Secret Trace’s palace and returned to Vulture Peak. The saṃgha of bhikṣus, bodhisattvas, and their retinues reverently encircled him, each contemplating the Dharma.

At that time, King Ajātaśatru left the great city of Rājagṛha together with elders and Brahmins who devoutly believed in and revered the Buddha’s teachings. Upon hearing that the Buddha had returned to the country, the entire populace gathered in the afternoon and also exited the city gates, proceeding to Vulture Peak where the Buddha resided. They paid homage to the Buddha’s feet, circumambulated him seven times to the right, then withdrew and stood to one side. The king stepped forward and addressed the Buddha, saying, “I was originally seated discussing state affairs when several bhikṣus came to the crown prince’s residence and personally announced: ‘Today the World-Honored One has gone to the territory of the Wilderness Ghost King, to the home of the Secret Vajra Guardian to partake of an offered meal.’ O World-Honored One! Hearing this, I was filled with great wonder, for such a thing is truly rare and unprecedented. The Buddhas, the World-Honored Ones, are indeed inconceivable, that they could manifest such great compassion to pity sentient beings in this way. The Tathāgata practices compassion universally benefiting all beings, impartial like the sky, pervading all sentient beings—thus He went to the territory of the Wilderness Ghost King, to the home of the Secret Vajra Guardian to partake of meals. The Buddha’s vast vow-power cannot be described with words; no language can fully express it. If anyone is blessed to hear the Tathāgata expound the Dharma, propagate the teachings, and resolve doubts through the precepts, none will fail to attain peace. Moreover, World-Honored One! By what causes and conditions, and before which Buddha did this Secret Guardian plant roots of virtue in the past, that he could attain such eloquence?”

The Buddha said, “Great King! If I were to exhaustively answer this question, it would be extremely difficult for people to believe and comprehend. Only those who have truly planted roots of virtue can give rise to faith and understanding regarding this matter.”

The king said to the Buddha, “True Thusness! It must be so—because he planted roots of virtue, he attained such retribution. If you speak to those who believe, then what exactly are the merits of the Secret Guardian?”

The Buddha told the king, “Suppose there were as many worlds in the ten directions as the sands of the river—in these numerous worlds, each grain of sand could still be counted, yet the number of Buddhas whom the Secret Vajra Guardian has beheld is incalculable. He exhausted his strength in making offerings and serving these Buddhas. For this reason, he accumulated vast eloquence. One should observe thus: all things arise from causes and conditions.”

The Buddha told the king, “In the immeasurably distant past, countless kalpas ago, there was a Buddha named Thought-Cessation Tathāgata, True Thusness, the Enlightened One, the Perfect Clarity and Conduct one, the Well Gone, the Knower of the world, the Unsurpassed leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The world he taught was named Chosen Lord, and the kalpa was called Immovable. This Thought-Cessation Buddha taught all the assembly of Bodhisattvas, urging them to practice diligently. He said: ‘Bodhisattvas should strive with vigor, their minds free from weariness, willing to relinquish even their own lives without regret, single-mindedly cultivating the Dharma.’

“At that time, there was a Bodhisattva named Heroic Strength, who immediately rose from his seat, approached Thought-Cessation Buddha, paid homage at his feet, and said: ‘O Great Sage, as you have proclaimed, I understand the meaning of the Buddha’s words to be this: If a Bodhisattva thinks, “I must swiftly attain the supreme, true enlightenment and achieve perfect awakening,” such a Bodhisattva is actually lazy. Why? If a Bodhisattva lacks diligence and loathes the cycle of birth and death, then his mind is not in harmony with the Great Path of Buddhahood. If a Bodhisattva regards birth and death as difficult, he will perceive bondage and fail to reach liberation—only by guiding sentient beings can he attain perfect enlightenment. Why? O World-Honored One! The Bodhisattva’s Dharma-door is to universally cultivate diligence. In the cycles of birth and death, no matter where he dwells, he must guide and benefit immeasurable beings, enabling them all to attain liberation, yet without any sense of having taught them. Therefore, O World-Honored One! A Bodhisattva possesses resolute faith and understanding, finding joy in birth and death, without craving liberation. A Bodhisattva is blissfully at ease in the realm of birth and death, diligently benefiting beings, and thus he constantly beholds innumerable Buddhas, constantly hears immeasurable pure and true Dharma, and constantly matures countless sentient beings. Because the Bodhisattva abides in the realm of birth and death, he can skillfully enter the realms of beings without clinging to Nirvāṇa. If a Bodhisattva fears birth and death, harboring dread while delighting in the practice of Nirvāṇa, one should observe thus: such a Bodhisattva is in decline—he lacks the Bodhisattva’s conduct, he has lost the Tathāgata’s conduct, and he is at fault toward sentient beings. What is it for a Bodhisattva to act contrary to his duty, preferring instead the paths of Śrāvakas and PratyekaBuddhas? If he only practices for himself, without the aspiration to guide others, this is called lacking the Bodhisattva’s conduct. His conduct is Śrāvaka’s, rather than the Bodhisattva’s conduct. Why? Because Śrāvakas fear the suffering of birth and death, whereas Bodhisattvas roam freely through immeasurable births and deaths without being bound by them.’

“At that time, the Tathāgata Thought-Cessation praised the Bodhisattva Heroic Strength, saying, ‘Excellent, excellent! Noble one! You have spoken well, your teaching is pure and correct. A Bodhisattva’s practice is to relinquish his own comfort but never abandon others, to constantly reflect on himself and not harshly judge the faults of others.’ The Bodhisattva Heroic Strength then asked, ‘What should a Bodhisattva cultivate?’
The Buddha said, ‘Noble son! They rectify own conducts and be able to speak to sentient beings about matters of success and failure, the suffering of birth and death. Be able to take in and bear limitless cycles of birth and death without giving rise to fear or dread. They do not covet or delight in the states of the Śrāvakas or PratyekaBuddhas, but instead cultivate the practice of the Bodhisattva path. Although not focusing heavily on meditative absorption and contemplative thought, yet they clearly understand the meditations of the Three Realms, distinguish the evil destinies, practice skillful means, thoroughly understand the merits of meditative wisdom and the noble wisdom without end or limit. They give rise to the wisdom of non-arising, and for the sake of others, explain all things as originally non-existent, without a place of arising. They understand that the sentient beings they are guiding are devoid of self-attachment, and with wisdom they guide and transform all sentient beings. Although they know that all dharmas lack inherent nature, they are still skilled in embracing and upholding the true Dharma. Although they know that the Buddha-lands are, in their nature, like emptiness, yet they adorn the pure Buddha-lands with wondrous wisdom. Their wisdom is bright and clear; with noble wisdom they penetrate the emptiness of all dharmas, diligently seek the Tathāgata’s all-excellent marks and features. Although they observe that all dharmas are originally without fabrication, yet with wondrous wisdom they diligently cultivate and practice upon all wholesome roots, upholding all wholesome roots without ever forgetting. Although they have few afflictions and trivial concerns, yet they are skillful in establishing means suited to all sentient beings, constantly practicing the deliverance from suffering and hardship. Although their body and mind are tranquil and detached, yet they accumulate the wealth of merit and Dharma without rejection or aversion. Although they give rise to meditative contemplation and understand quiescence and extinction, yet with right concentration and a unified mind they skillfully comprehend and access the profound and subtle Dharma, expounding the Dharma with wondrous wisdom and without weariness. Although with wisdom they observe all dharmas as empty, yet they are skilled in protecting the fruits they have attained. Although they contemplate the states of Śrāvakas and PratyekaBuddhas, yet they skillfully seek the Tathāgata’s liberation and the ease and lightness therein. Although they are not weary or averse to abandoning the practices of the Bodhisattva path, they always skillfully contemplate the realms of the Buddhas. Noble son! These are the deeds practiced by the Tathāgata.’

“Great King, you should know that when the Bodhisattva Heroic Strength heard this pure practice from that Tathāgata, he further addressed the Buddha:’So rare! So rare, World-Honored One! Truly unprecedented. Now the Tathāgata, with words of utmost truth, has proclaimed these Dharma practices that Bodhisattvas ought to cultivate. Moreover, World-Honored One! According to what the Buddha has spoken, I understand the Buddha’s meaning as this: all Bodhisattvas possess skillful means and are freely able to utilize all dharmas.

‘World-Honored One! Just as space can contain all things and manifest the essence of all forms and colors in the ten directions, immeasurable and boundless, encompassing all visible things, yet the domain of space is never obstructed—so too is the Bodhisattvas’ skillful means: within all dharmas they are free and unobstructed. Whether it is dharmas of leaners, dharmas of non-learners, dharmas of ordinary beings, or dharmas of supreme awakening, they are able to employ them all with ease.

‘World-Honored One! Just as all grasses, trees, and grains, when encountering fire, none can avoid being burned—so too are the Bodhisattvas: within all dharmas they practice freely, and with the fire of wisdom, they burn away the ignorance of the Three Realms. The blaze is intense yet without smoke or hindrance.

‘World-Honored One! Just as a person full of rage and wrath burns with anger and harms others without regard—so too are the Bodhisattvas: with skillful means and the wisdom of Prajñāpāramitā, they cut off all afflictions and worldly dusts of sentient beings. World-Honored One! Just as a magic pearl dropped into muddy water immediately causes the water to become clear—so too are the Bodhisattvas: with skillful means, they cleanse sentient beings of the defilements of the three poisons.

‘World-Honored One! Just as there exists a powerful medicine called ‘Elimination’ that, when placed into poison, can destroy all toxins without leaving any residue—so too are the Bodhisattvas: with skillful means, they travel through the suffering of the Three Realms, and with the power of wisdom and expedient methods, they eradicate the defiling passions and cravings of sentient beings. World-Honored One! Therefore, one should thus contemplate skillful means: Bodhisattvas practice freely within all dharmas.’

“Great King! When the Bodhisattva Heroic Strength spoke these words, countless beings aroused the mind of unsurpassed, perfect enlightenment. Great King, you may wonder—was that Heroic Strength Bodhisattva someone else? Do not think so. Why? Because he is none other than the present Secret Vajra Guardian. This noble one, firm in body and mind, dons the indestructible armor of vast vows, so majestic and resplendent, having made offerings to immeasurable Buddhas, his radiance beyond compare.”

At that moment, King Ajātaśatru thought to himself: “How heavy is the vajra pestle held by the Secret Vajra Guardian? How can he wield it with such strength?”

The Secret Vajra Guardian perceived the king’s thoughts and gently placed the vajra pestle on the ground. The moment it touched the earth, the three thousand great thousand worlds trembled violently six times. The Secret Vajra Guardian then said to King Ajātaśatru: “Great King, you may try to lift it.”

The king exerted all his might, summoning the strength of a great warrior, yet he could not move the vajra pestle even the width of a hair.

Astonished, he approached the Buddha and said: “World-Honored One! I possess tremendous strength—I can don the finest armor, drag an elephant by its trunk, and hurl it away without hindrance. Yet today, I cannot move this small vajra pestle even slightly!” King Ajātaśatru grew even more perplexed: “World-Honored One! Why is this?”

The Buddha replied: “Great King, the weight of this vajra lies in virtue, not in the strength of wearing armor or throwing elephants.”

Then, the Secret Guardian said to Śakra, Lord of the Devas: “Venerable one! Your title is Vajra-Wielder Kauśika. You can try to lift this vajra.” Śakra, employing his boundless divine power and exhausting his supernatural abilities, still could not raise it.

Śakra then addressed the Buddha: “When we devas battle the Asuras, I can flick away the armies of Vimalacitra Asura with a single finger, like a little ball, and scattering them in defeat. Yet now, I cannot budge this small vajra pestle?”

The Buddha said: “Kauśika, the weight of the vajra lies in virtue—it cannot be compared to the strength that hurls Asuras three million and three hundred and sixty miles high. Kauśika, do you think Mount Sumeru is heavy?”

Śakra replied: “Immeasurably heavy, World-Honored One! Beyond description.”

The Buddha said: “Kauśika, suppose there were a warrior of infinite might who held this vajra in his right hand and placed it beside Mount Sumeru, concealing it. When he lifts them both, Mount Sumeru would seem as light as a feather. Śakra, if the Secret Guardian uses this vajra to strike the Iron Ring Mountains, the Great Iron Ring Mountains, or even the Vajra Mountains, the mountains would be greak into dust. Even such power is not the full power of this noble one. His power is inconceivable.”