The original translator is unknown and is now cataloged in the Later Han records.
Chapter Three: Remedies
At that time, the World-Honored One was dwelling among the multitude, just like the sun, whose great radiance obscures all the stars; just like a great nāga, coiling upon the great toona tree, its colors bright and dazzling, upon seeing it one’s eyes are bedazzled, upon thinking of it one’s mind becomes confused, its majestic brilliance shining forth, with no color that can be compared to it. Just as the light of fireflies vanishes when the sun rises; just as though the sun and moon have a hundred thousand radiances, compared with Śakra, it is like gathered ink; though Śakra has pure and wondrous brightness, compared with the light of the great Brahmā King, it is like rubble compared with a wish-fulfilling maṇi jewel; though the great Brahmā King has pure and wondrous hundreds of thousands of radiances, compared with the light of the Tathāgata, it is still like gathered ink. Why is this so? The Tathāgata’s complete aura is only seven feet, yet it shines far and illuminates the worlds of the ten directions. When the beings therein encounter this light, the blind can see, the hunchbacked can become upright, the lame beings can obtain hands and feet, the deluded and confused can behold the true words—in short: every sort of unsatisfactory circumstance can be fulfilled according to one’s wish.
At that time, within the assembly, seventy great Bodhisattva-Mahāsattvas immediately rose from their seats, with head and face bowing to the Buddha, circumambulated the Buddha a hundred thousand times, stood to one side, and with one voice in unison, recited hundreds of thousands of verses, praising the Tathāgata.
Their names are: Inconceivable Bodhisattva, Depart from Awakened Sound Bodhisattva, Solely Mindful of Peace Bodhisattva, Freed from Defilement Fame Bodhisattva, Measureless Sound Bodhisattva, Greatly Renowned Bodhisattva, Radiant Jewel Topknot Bodhisattva, Firm Lion Bodhisattva, Solitary Wandering Bodhisattva, Renounced Thought Bodhisattva, Accumulated Wisdom Bodhisattva, Abiding in Good Intention Bodhisattva, Infinite Form Bodhisattva, Radiance of Wisdom Bodhisattva, Subduer of Arrogance Bodhisattva, Able to Protect Bodhisattva, Utterly Sincere Heroic Bodhisattva, Lotus Realm Bodhisattva, Peaceful to All Bodhisattva, Holy Wisdom Deeds Bodhisattva, Bearer of Merits Bodhisattva, Beyond Conception Bodhisattva, Pure Brahmā Giving Bodhisattva, Jewel Deeds Bodhisattva, Dwelling in Heavenly Flowers Bodhisattva, Wholesome Contemplation Bodhisattva, Infinite Dharma Bodhisattva, Renowned Intention Bodhisattva, Already Discerning Accumulation Bodhisattva, Sovereign of Gates Bodhisattva, Ten Powers Bodhisattva, Possessor of Ten Powers Bodhisattva, Great Holy Compassionate Bodhisattva, Surpassed by None Bodhisattva, Wandering in Quiescence Bodhisattva, Dwelling There Bodhisattva, Innumerable Heavens Bodhisattva, Sumeru Light Bodhisattva, Extremely Heavy Treasury Bodhisattva, Transcending Cause Bodhisattva, Solitary in Progress Bodhisattva, Majestic and Superior Bodhisattva, Vast Realm Bodhisattva, Protected by Mountains Bodhisattva, Holder of Three Times Bodhisattva, Possessor of Merits Bodhisattva, Proclaimer of Fame Bodhisattva, Sunlight Radiance Bodhisattva, Heroic Lion Bodhisattva, Seasonal King Bodhisattva, Lion Treasury Bodhisattva, Manifesting Existence Bodhisattva, Light Shining Afar Bodhisattva, Mountain Lion Bodhisattva, One Who Takes and Gives Bodhisattva, None Can Surpass Bodhisattva, Supreme Banner Bodhisattva, Delightful Praise Bodhisattva, Firm in Diligence Bodhisattva, Undiminished Bodhisattva, Fame Bodhisattva, Fearless Bodhisattva, Unattached in Heavens Bodhisattva, Great Luminous Lamp Bodhisattva, World Illuminating Bodhisattva, Subtle Sound Bodhisattva, Upholder of Merits Bodhisattva, Remover of Darkness Bodhisattva, Peerless Bodhisattva.
They each made vows before the Buddha, saying: “After the World-Honored One’s Nirvāṇa, we shall protect and uphold the Buddha-Dharma, allowing it to be widely spread in the worlds of the ten directions and never to be cut off. Why is this so? Because now we behold the Tathāgata’s Inconceivable wondrous light—within this radiance we all hear the Inconceivable Buddha-Dharma, and upon hearing the Dharma, we are freed from obstructions of mind, the knots of affliction are forever eliminated, body and mind are pure—bright like the gold of the heavens, illuminating all beings. Because we contemplate such meritorious benefits, we regard the Tathāgata as our great master, like a compassionate father. Always remembering the Buddha’s kindness, we ought to repay the Buddha’s benevolence. Why is this so? Because we are able to hear the true Dharma, and before long shall sit upon the seat of awakening, turn the wheel of the true Dharma, liberate all beings, so that all, through hearing the Dharma, shall accomplish Anuttarā Samyaksaṃbodhi.”
At that time Śākyamuni Tathāgata spoke to the entire great assembly, saying: “These seventy Bodhisattva-Mahāsattvas, long ago in the past, in measureless hundreds of thousands of trillions of dust kalpas, have already made offerings to measureless hundreds of thousands of myriads of koṭis of Buddhas as numerous as the dust motes of worlds in the Ganges. In the presence of those Buddhas, they constantly cultivated the Brahma conduct, making offerings to the Buddhas, with their minds never weary; with compassion they cultivated their bodies, well able to protect and uphold the Buddha-Dharma; never abandoning great compassion, always in the ten directions benefiting all. If there are beings at the time of approaching death, if they hear the name of one Bodhisattva, or two, three, four, up to seventy, and if they recite their names and take refuge, then at death they shall be reborn in the land where there is a Buddha, born from a lotus flower, far removed from sensual desire; not dwelling in a womb, far removed from all filth and impurity; their bodies are pure, with wondrous fragrance; honored by the multitudes, cherished and remembered by people. Because they are honored and cherished by people, their minds are joyful; because of this joy, they can give rise to the thought of Anuttarā Samyaksaṃbodhi; because of giving rise to the thought of Anuttarā Samyaksaṃbodhi, they can give rise to a great compassionate heart toward all beings; because of giving rise to a heart of compassion, they further give rise to the mind of benefiting beings; because of giving rise to the mind of benefiting beings, they again give rise to the mind of never abandoning beings, the mind of benefiting beings, the mind of benefiting self and others, the mind of extinguishing obstacles, the mind of quiescent afflictions, the mind of being able to approach good friends and constantly give rise to reverence, the mind of attentively listening to Dharma, the mind of remembering without forgetting and contemplating wondrous meanings, the mind of wishing to hear little but understand much, not wishing to hear much yet not understand; then further giving rise to the mind of faith in the meaning as it is, the mind of faith in the true meaning; because of giving rise to the mind of the true meaning, they then give rise to the mind of cultivating in accord with what is spoken; because of giving rise to the mind of cultivating in accord with what is spoken, they then give rise to the irreversible mind; because of giving rise to the irreversible mind, toward all beings they give rise to the mind of regarding them as themselves:
“Just as I do not delight in death, so too all beings within the three realms and twenty-five states of existence, whether with form or without form, with four feet or with many feet, even to ants—all beings endowed with life are likewise. Therefore a Bodhisattva, even if losing his own life, will never arbitrarily take away the life of others.
“Just as I do not delight in others seizing my wealth, grain, cloth, clothing, food and drink, elephants, horses, chariots, cities, wives, body, hands and feet, all of these things I guard and protect, and do not delight in others violently infringing upon them, so too all beings are likewise. Therefore a Bodhisattva, even if losing his own life, will never give rise to the thought of plundering the clothing, possessions, and food of beings.
“Just as I do not delight in others insulting and robbing away my beautiful sisters and wives, so too all beings are likewise. Therefore a Bodhisattva, even if losing his life, toward the beauty of others does not give rise to evil thoughts, does not give rise to a defiled mind, how much less to carry out acts of lust and evil.
“Just as I do not delight in others slandering me face to face, sowing discord with double-tongued speech, or assailing me with harsh words, so too all beings are likewise. Therefore a Bodhisattva, even if losing his life, will never utter false speech or divisive speech, will not stir up conflict among each other.
“Just as I do not delight in others striking me with sticks and stones, whipping or interrogating me with torture, so too all beings are likewise. Therefore a Bodhisattva, even if losing his life, will never use sticks, stones, or beatings and tortures against beings.
“Just as I do not delight in being shackled with chains and fetters, bound by instruments of punishment, and subjected to various sufferings, so too all beings are likewise. Therefore a Bodhisattva, even if losing his life, will never use chains to imprison or instruments of punishment to bind beings.
“Just as I do not delight in being insulted, coerced by force, oppressed by threats of power or by favors, restrained by those who rely on influence and might, not allowing me to speak openly and prove my own innocence, so too all beings are likewise. Therefore a Bodhisattva, even if losing his life, will never without cause bring harm to beings.
“Just as when I am provided offerings, respected, praised, and rejoiced, so too I should constantly bestow upon beings clothing, bedding, food and drink, resting places, medicines, and all things needed for happiness.
“If I were to undertake great matters, such as affairs of the Buddha, Dharma, or Saṅgha, yet because wisdom and strength are limited, I could not cause them to be accomplished, thus bringing forth sorrow and distress. If a wise person sees me thus anxious and afflicted, unable to bring affairs to fulfillment, he would tell me: ‘Virtuous man, do not be sorrowful. I should prepare what you require, so that your wish is satisfied, so that your important matter is accomplished.’ Hearing these words, my heart would rejoice. Therefore I too should constantly exhort and guide beings, benefiting beings.
“Just as when I encounter perils of kings, perils of bandits, perils of water, perils of fire, or when pressed by officials, or confined and imprisoned, my heart gives rise to sorrow, bitterness, and hatred. Then if a wise person sees me beset by these many sufferings and difficulties, he comes to me, with kind words admonishes and consoles, saying: ‘Do not be sorrowful. I shall on your behalf entreat the king or the great ministers, or provide wealth, or establish another expedient, to cause you to obtain release, so that you are freed from adversity.’ Hearing these words, my heart would rejoice.
“Therefore, a Bodhisattva should constantly and diligently cultivate skills, mastering many kinds of arts: music, singing and dancing, calendars and calculations, incantations and divine medicines, the taming of elephants and horses, the use of spears, arrows and shields, marching forth to battle, and possessing outstanding martial prowess. ‘I possess such a multitude of refined skills that all people, including kings and ministers, do not dare to go against my will. Moreover, I also possess garments and wealth, food and drink, pearl necklaces and ornaments, gold, silver, crystal, coral, amber, conch, agate, genuine pearls, roses, maṇi-jewels, elephants, horses, carriages, servants and attendants, palace maidens, flowing springs and bathing pools, towers and pavilions of the seven treasures—all these manifold exquisite things, measureless in the thousands and hundreds.’ Although a Bodhisattva may have such majesty and power, such mastery of hundreds and thousands of skills, such inexhaustible treasures, such elephants, horses and chariots, and also women, wondrous terraces, flowing streams, bathing pools, and all the pleasures of the five desires, his mind is not attached, but always harbors the heart of few desires and contentment, delighting in quietude; dwelling beneath forests and trees in serene meditation and silence; though dwelling among the multitudes, speaking and discoursing, his mind is always abiding in the Dharma gate of remedies; though blending light with the dust among beings, managing wealth, occupations and livelihoods, in the end he does not commit evil acts, but only for the sake of benefiting beings. If there are poor ones or those afflicted with sufferings who come to the Bodhisattva to beg for what they need, the Bodhisattva grants to them according to their wishes, satisfying their minds.
“If a Bodhisattva sees beings who delight in the Buddha-Dharma, who come near to make offerings, to serve and attend, to wash feet and massage, to launder clothes and dry them, to prepare toothbrush twigs and pure water, to sweep and dust the couch, to arrange bedding and pillows; in the early and late night to provide lamps, to provide before-meal food, after-meal food, tarpana food, bhojanīya food, khādaniya food, and various fruit juices—so-called the giving of ṛṣi juice, richly fragrant rasāyya fruit juice, grape juice, black rock candy juice. Thus they serve, for seven days or even up to sixty-three days, all in order to request from the Bodhisattva to hear the Buddha-Dharma. At such a time, though the Bodhisattva sees people providing in this way, his mind does not give rise to delight. Why is this so? Because through measureless asaṃkhyeya kalpas, for the sake of seeking the Buddha-Dharma, the Bodhisattva has made the vow: ‘I toward all beings shall have no increase or decrease of mind, because I abide in a mind of compassion and equality.’
Sometimes a Bodhisattva becomes a Cakravartin King, always with the ten good deeds transforming and guiding all beings, saying: ‘Because this is my wish, therefore they joyfully practice accordingly, and after death they are reborn among humans and gods, enjoying subtle pleasures of the five desires.’ Beings there are noble and wealthy, following their wishes in freedom; entering palaces, riding saddled horses, playing in parks and gardens, with music and entertainment, joyful in food and drink. Yet impermanence suddenly arrives: old age, sickness, and death; their families and children suffer sorrow and torment, crying aloud, beating their chests with their hands, or pulling out their hair, swallowing ashes and dust, fainting and falling to the ground, bearing banners and riding carriages, weeping and wailing in funeral processions. After the burial rites are finished, families and children support each other with their hands, returning home, in sorrow and affliction, fainting again and falling to the ground for a long time, or thereby becoming ill, or thereby becoming mad and deluded, or thereby dying. This brings great harm to the living, yet no benefit whatsoever to the dead.
At that time, the Cakravartin King, surrounded before and behind by his retinue, made inspection within the borders of his realm. Seeing beings suffering such afflictions, his heart gave rise to pity and sorrow, and he spoke these words: “As a king, ruling over the land, gathering in and caring for beings, though I guide and transform with the ten wholesome deeds, and though beings by their karmic results can obtain such subtle pleasures of the five desires, yet still they cannot avoid birth, old age, sickness, and death, the impermanence and decay. One should know that although I govern the country with true Dharma, yet toward beings I bring no real benefit. If I bring no benefit to beings, how can I be called a great Cakravartin King? How can I be called a great compassionate father? How can I be called a great king of physicians? How can I be called a great guide? A so-called great guide should guide along the true path, point out the road of Nirvāṇa, cause them to arrive at the state of non-conditioned, and always obtain peace and joy. Now we are but names without reality. It is like a man dying of thirst, running east and west, seeking cool water. From afar he sees an empty well, and his heart rejoices, making this thought: ‘My body is now reborn. Why? If I do not obtain water, my life shall not last long. Now that I see a fine well, surely there is hope to obtain pure cool water, to relieve my perilous thirst and rescue my dying life.’ Having made this thought, he runs to the well’s edge, removes the clothes he wears, and sets them aside. Entering the well to fetch water, yet he does not obtain water, he only sees venomous snakes, lizards, vipers, scorpions, centipedes, and the like, as well as rubble, thorns, and all manner of weeds and filth. At that time, the thirsty man, because his hopes fall to emptiness, not only fails to obtain water, but is further stung upon his body by many poisons. Immediately he wishes to climb out of the well. Yet because the well is already decayed, the well’s walls collapse steep and perilous. This rotten well is as deep as a single arrow’s reach, and there are no ladders, no rungs, no ropes, no poles, no branches to cling to. Though he strains to leap upward, his strength cannot lift him high; his energy exhausted, again he falls into the bottom of the well, devoured by many venomous snakes. While life has not yet ended, he speaks these words: ‘Had I earlier known this well had no water, I would not even have looked at it, how much less gone forth to fetch water. Today’s poisonous suffering is entirely due to being deceived by this well.’
“At that time, the Cakravartin King, seeing the people, families and children, parted from those they love, suffering afflictions, spoke these words: ‘Today my body is just like an empty well—though it bears the name of well, it has no real water. It seems to promise attainment, but in truth yields nothing at all, bringing loss of life and such affliction. I now, though seated in the position of Cakravartin King, complete with the seven treasures, guiding and transforming with the ten wholesome deeds, governing the country with true Dharma, though causing beings to be born among humans and gods, enjoying the subtle pleasures of the five desires, yet in the end I am not able to cause them to be free from birth, old age, sickness, and death, from separation from the loved, from meeting with the hated, from sorrow, grief, and affliction, weeping and crying among each other. Yet this is my own fault, not the fault of beings. Why is this so? Because I possess no world-transcending Dharma that can benefit all beings—beings may from me receive wholesome Dharma, hoping to obtain happiness, yet in truth it cannot aid them in crossing beyond the sea of suffering.’
“At that time, the Cakravartin King again thought thus: ‘My present situation is like an extremely foolish donor without wisdom. That donor encounters a great drought, seven years without rain, the trees all scorched and withered. At that time, the world suffers famine, grain is exceedingly costly, the people starving, unable to endure, devouring one another, drinking blood and eating flesh, harming and killing each other without reason, slaying the innocent in vain; some fathers eat their sons, some sons eat their fathers, parents and brothers, wives and children, devour one another.’
“At that time, the great donor went forth traveling and inspecting, and saw beings who were starving and emaciated, weak and trembling, with strength exhausted, their appearances withered and dried, their hair disheveled, their bodies thin and black. He saw that what they carried upon their shoulders or held in their hands were nothing but the heads of corpses, arms, joints, wrists, elbows, backbones, ribs, shoulders, upper arms, knees, leg bones, toes, or else livers, gallbladders, intestines, and stomachs. At that time, the great donor quietly asked: ‘What are these things that you are carrying and holding?’ They replied: ‘What I carry are the heads, hands, elbows, joints, and wrists of corpses.’ The donor again asked: ‘You are carrying these corpse elbows, joints, and wrists—what use are they to you?’ They replied: ‘Do you not know? Because of the great drought, because of famine in the age, because grain is costly, the people starving, we can only eat each other. What I carry is my food.’
“At that time, the donor, hearing these words, was terrified and frightened, his hair standing on end, and he fainted and fell to the ground. When cold water was sprinkled on his face, after a long time he revived. Then again he asked: ‘Even if it is your food, whose flesh is this after all?’ At that time, the hungry one, hearing these words, wept loudly with grief, overcome with sorrow, and told the donor: ‘It cannot be spoken! Grievous! Grievous! Strange! Strange! Great donor! Now I will speak truthfully to you. What I carry, some may be my father, some may be my mother, some may be my wife and children, some may be my brothers—all are kin and family flesh and blood.’ At that time, those hungry people each in turn told the truth of the matter, saying: ‘Great donor! There is no other reason. Only because of hunger, we have devoured one another.’
“At that time, the great donor, hearing these words, forcibly restrained his sorrow and lament, and spoke to the people: ‘From now on, you must not devour human flesh among yourselves. If there is anything that you need, whether clothing or food, or any kinds of medicinal decoctions, all that you require—in seven days you should all gather at my house. I will according to your wishes provide you with clothing and bedding, with food and drink, with medicines to cure your illnesses, all in ways that satisfy your hearts.’ When the people heard this, their minds gave rise to joy, and they praised, saying: ‘Excellent! Excellent! Truly unprecedented!’
“At that time, the donor returned to his house and summoned his wife, children, servants, and attendants, gathering them all together. In the midst of them he spoke with a pleasing countenance and in a gentle voice, telling his wife and all his attendants: “You should attentively listen to what I say. Do you know? Now the weather is hot and dry, famine fills the age, countless people are starving to death. But our household stores are abundant, our grain immeasurable. Together we can seize this moment to widely cultivate the field of blessings.” The wife, hearing this, said: “Excellent! Excellent! Truly unsurpassed comfort and goodness. Our very lives and bodies are entrusted to the donor’s direction, how much more so the wealth and food stored in our granaries!”
At that time, the donor’s heart gave rise to joy: “Now indeed you are my supreme companions upon the Way. Excellent! Excellent! All of you should now each undertake your portion of the work. What should be done, do it; what should be prepared, prepare it; what should be accomplished, accomplish it promptly; what should be arranged, arrange it swiftly. Without fail, after seven days, all shall be completed.”
At that time, the great donor, having finished assigning duties one by one, personally went out everywhere to inspect, searching for a place that could be broad and level, in order to set up the field of giving. He then chose a pure place, cleared away sand, stones, salt and alkali, tree stumps and thorns. He swept that land clean, arranged couches and seats, spread blankets and rugs. Swiftly preparing the places for the assembly to sit, he then solemnly readied five hundred great elephants, loading them with food and drink to carry to the field of giving. The piled food was like hills and mountains, the milk and curds were like pools of water, oils, cakes, dried meats, and all kinds of delicacies and flavors, with a hundred tastes in full abundance. At the same time he also prepared various garments, jeweled necklaces, adorned bracelets, elephants, horses, and the seven treasures, all manner of articles entirely complete, all solemnly arranged. After seven days, at dawn when the sky first broke, bells and drums were struck, great conches were blown, and loudly it was proclaimed: “All the multitudes, come together at the field of the great donor!”
At that time, the people, hearing this proclamation, their hearts gave rise to joy, just as though they had met a sage or worthy. Having heard these words, the people followed the sound and went to the great assembly place, freely taking garments and bedding, food and drink, jeweled bracelets and ornaments, a hundred kinds of medicines, elephants, horses, and the seven treasures. According to each one’s preference, they selected and used as they wished. At that time, all the articles which the donor had given were entirely taken away by the multitude. At that time, the donor’s heart gave rise to joy, and afterward he returned home. His wife and children also rejoiced and delighted, amusing themselves with the five desires.
After seven days, the donor heard people outside saying: “Those who before accepted the giving, who took garments and food, have all died when the poison attacked.” Those who had not yet died also said: “Strange! Strange! That great donor, although he had a mind of compassion and pity, providing us with the garments and food we required, though at that time it filled our hunger and quenched our thirst, saving our very lives, yet after several days, when the potency of the poison acted, it caused us to perish.” At that time the great donor was sorrowful, indignant, distressed, and reproached himself, and he asked his wife and children: “How did you prepare the food and drink, that evil poison was allowed to be mixed into it?” The wife, servants, and all attendants said: “Not so.” “If not by you, then whence came the poison?” They replied: “We do not know.”
At that time the donor himself went again to investigate, and then entering his house, inspecting one place after another, he saw a well whose mouth was covered over. He asked his household: “What is this well?” The family answered: “This is the well that you, great donor, when young, dug in order to keep three venomous snakes inside it. This well is the dwelling of those snakes, and its water too is poisoned; if drunk it will kill people.” The donor, seeing this, asked the attendants: “When you previously cooked, did you not fetch this well’s water and use it for food?” The attendants answered: “The quantity of food and drink was vast, and at that time we were pressed for time and hurried, so we drew water from this well and used it in the food.” The great donor said: “Strange! Strange! That I am now like this, truly foolish and without wisdom. Why did I raise these venomous snakes, and dig this poisoned well?” He told his wife and children: “Quickly go and fill it up! As for the three venomous snakes inside, burn them for me!” At that time, the attendants swiftly went and removed them all.
At that time, the donor, having destroyed the poisoned well, went forth to inspect, and saw that those who had received the giving had all died from the poison’s attack. With one voice they all said: “It is all the fault of this donor, who gave us poisoned food, causing us to lose our lives early. Had we known before that this food was poisoned, we would never have eaten it.” At that time, the donor, hearing these words, gave rise in his heart to grief and regret. This is just like the Cakravartin King, who, though with the ten wholesome deeds transformed beings, and enabled them to be reborn among humans and gods, enjoying such subtle pleasures of the five desires, yet still could not cause them to be freed from the sufferings of birth, old age, sickness, and death. At that time, the Cakravartin King immediately gave rise to a vow, saying: “I now should seek the unsurpassed Buddha-Dharma, the world-transcending Dharma, so that beings may read, recite, and study it, thereby departing from birth and death, and arriving at Nirvāṇa.”
At that time, the Cakravartin King, for the sake of seeking the Buddha-Dharma, made proclamation throughout Jambudvīpa: “Who understands the Buddha-Dharma? The great Cakravartin King wishes to study.” Everywhere the proclamation was made, all replied, “There is none.” When arriving at a small and remote kingdom, there was a certain brāhmaṇa who understood the Buddha-Dharma. Then the envoy went directly, and having arrived at the brāhmaṇa’s place, asked: “Venerable one, do you understand the Buddha-Dharma?” He replied: “I understand.”
At that time, the envoy bowed his head and face to the ground at his feet and reported: “Great master! The Cakravartin King wishes to invite you. We earnestly beseech the great master to condescend and go to that Cakravartin King.” Then the Cakravartin King himself went far to receive him, bowed his head and face to the ground at his feet, asked after his health and whether the long journey had brought fatigue. Immediately he invited him into the palace, and in the great hall, he spread out the king’s throne, and respectfully requested the great master: “Please be seated upon this seat.” At that time, the brāhmaṇa ascended the wondrous seat, and sat in full lotus posture.
At that time, the great king, seeing the master already seated in composure, provided him with the necessities, having arranged all properly, then joined his palms and said to the brāhmaṇa: “Great master, do you understand the Buddha-Dharma?” At that time, the brāhmaṇa replied: “I understand the Buddha-Dharma.” Then the great king said: “Great master, please expound it for me.” The brāhmaṇa said: “Great king, you are too ignorant. I studied this Buddha-Dharma, long enduring toil and hardship, and thereby attained accomplishment. Now you, great king, how is it that you merely wish to hear it directly?”
At that time, the great king spoke to the master: “What things are required?” The brāhmaṇa said: “Provide me an offering.” The king said: “What offering is required? Is it clothing and food? Or gold and silver, jewels and treasures?” The brāhmaṇa said: “I do not require such offerings.” The king said: “If not such offerings, then elephants, horses, and carriages? Cities and wives? Music and maidens?” The brāhmaṇa said: “These offerings I do not require. If upon the king’s body one may cut one thousand wounds, fill them with oil, set therein lamp wicks, and light them as an offering, then I will expound the Buddha-Dharma for you. If this cannot be done, then I will leave.” Before the king could answer, he descended from the high seat.
At that time, the great king advanced and embraced him, saying: “Great master, please remain with a moment’s thought. Now my wisdom is shallow, my merit is scant, allow me but a little while to reflect, and I shall certainly offer the required offering.”
At that time, the Cakravartin King then reflected within himself, giving rise to such a thought: “From beginningless worlds until now, I have lost this body countless times, never once for the sake of the Buddha-Dharma. Now this body will in the end decay and perish, of no true use. Today is indeed the time.” He then raised his face toward the great master and said: “The offering that is required shall quickly be prepared.”
“At that time, the great king entered the palace and told his consorts: “Today I must part from you.” Then the consorts, hearing the words of the king, were struck with terror, their hair standing on end, not knowing the reason, and softly asked the king: “Where does the king intend to go?” The king said: “Now my body is to be cut with a thousand wounds, to make the lamp-offering to the great master.”
At that time, the consorts, hearing the king’s words, fell to the ground, rolling about, crying aloud, fainting and vomiting, after a long time reviving. They spoke to the great king: “In all under heaven, there is nothing more precious than one’s own body, to be revered, respected, cared for at all times, and guarded lest it suffer harm. Why today do you wish to destroy, injure, and cast it away? The king is a man of wisdom, yet today he appears as though crazed, as though possessed by ghosts and demons?” The king said: “Not so.” “If not so, why is it thus, that you bring upon yourself such torment, to make this offering to that brāhmaṇa? For what reason?”
The king told his consorts: “It is because I wish to seek the Buddha-Dharma, for the sake of all beings.” They said: “If it is for the sake of all beings, why do you today abandon us?” The king told the consorts: “All bonds of affection under heaven must in the end part. Therefore, today I offer my body. I wish, for your sake and for the sake of all beings, to light the great lamp of wisdom in the great chamber of darkness, to illumine the blackness of your birth-and-death ignorance, to cut off the many bonds of affliction, to transcend the perils of birth and death, to rescue you from all sufferings, and to cause you to arrive at Nirvāṇa. Why do you now oppose my resolve?”
At that time, the consorts, hearing the words of the king, were silent and said nothing, their hearts sorrowful and choking, crying aloud, pulling out their hair, scratching their faces, again speaking: “Our merit is thin, we have lost the one upon whom we depend.”
The great king had five hundred princes, all of them of handsome appearance, endowed with wisdom and intelligence, complete in human marks. Their father cherished them as his very eyes.
At that time, the great king told his sons: “Today I am to make this offering, and I fear I shall not preserve my life, and must part from you. The land, the people, and all the royal law, entrust to the governance of the elder among you.” Then the princes, hearing these words, their limbs and sinews convulsed with pain, like a man choking, neither able to swallow nor to spit out. They softly asked their father the king: “Why today do you abandon us forever?” At that time, the princes advanced, embracing the king’s neck, or grasping his hands and feet, crying aloud: “Strange! Strange! Why today do we forever lose our refuge?”
“At that time, the great king instructed and admonished his sons, declaring to them that all bonds of affection under heaven must end in parting. The sons replied: “Though it is as father has said, yet the emotions and attachments in our hearts cannot be cast away. Today the great king should grant us one wish: that we, his sons, with our very lives, may offer them to the great king, to make the offering in place of the king to the brāhmaṇa master.”
The king said: “My sons are young, not yet with knowledge. You cannot accomplish such an offering. As for me, who today invited the great master from afar, and promised to make this offering, I cannot fail to keep my word. As filial sons, you must not oppose your father’s intention. Why do you now oppose my resolve?”
At that time, the princes, hearing these words, cried aloud in wailing, shaking heaven and spirits, their whole bodies falling prostrate to the ground, as if a great mountain had collapsed.”
At that time, the great king also bid farewell to the kings of the small countries. Returning to the hall, he went before the great master, removed the jeweled ornaments and fine garments from his body, set them aside, sat upright and properly, and told the ministers, the kings of the small countries, the five hundred princes, and the twenty thousand consorts: “Who among you today can cut a thousand wounds upon my body?” The consorts, the princes, and the ministers, all with one mind, said: “Today we would rather with sharp knives gouge out our own eyes than with our hands cut the king’s body.” At that time, the great king’s heart gave rise to worry and distress: “I am alone and without help today. Among this great assembly, not one person aids me.”
“At that time, the king had a caṇḍāla, fierce and cruel, feared by everyone. Hearing the matter, he came quickly and spoke to the princes: “For the time being, do not grieve and suffer. I have a method that can prevent the king’s affair from being accomplished. If it is not accomplished, the king can still continue to govern the country as before.” When the princes heard these words, their hearts rejoiced. Then the caṇḍāla came before the king and said: “What does the great king intend to do today, to cut a thousand lamps from his body, to make offering to the great master?” Then the caṇḍāla said: “If the body must be cut, I can do it.”
The king, hearing these words, gave rise to joy in his heart and told the caṇḍāla: “Today you are truly my unsurpassed companion upon the Way.” At that time, the caṇḍāla, before the king, glared with wide eyes, opened his mouth, and cried aloud: “Great king, you must know the methods of killing men—beheading, severing the neck, cutting off the hands and feet, drawing out the sinews, rending the ribs—the pains are like this. Can the king now endure such things?” The king, hearing these words, his heart was joyful. At that time the caṇḍāla, taking a cow-tongue knife, in an instant cut a thousand wounds all over the king’s body. At that time the caṇḍāla thought the king would retreat, but instead the king did not move at all. Then he cast the knife upon the ground and fled away running.”
At that time, the great king, in every wound of his body filled oil, and took fine and wondrous cotton cloth, twisting it into lamp wicks. Then the brāhmaṇa master, seeing the king doing such things, thought: “Today I ought to first expound the Buddha-Dharma for the great king. Why? Because now the king is about to light the body-lamps, and I fear his life will not be preserved. If his life is not preserved, who will hear the Dharma?” Having thought thus, he told the king: “Such diligence, a thing difficult yet accomplished, such austerity cultivated, all for the sake of hearing the Buddha-Dharma. Listen well! Listen well! Carefully contemplate! I shall now expound the Buddha-Dharma for the great king.” The king, hearing these words, his heart was greatly joyful, just as a filial son who has lost his parents, sorrowing and grieving beyond measure, were to have his parents restored to life, then the son’s joy would be like this. The king, hearing these words, was also thus. Then the brāhmaṇa expounded for the king a half-verse, called the Dharma of arising and perishing:
“Where there is birth, there must be death; Tranquility and extinction—that is bliss.”
“When the king heard the Dharma, his heart rejoiced, and he told the princes and the ministers, saying thus: “If you all have minds of compassion toward me, you should remember this Dharma. In all kingdoms, in all settlements, wherever there are people, in cities, streets, and lanes, proclaim the king’s command: ‘All should know! The great Cakravartin King, seeing the people, all beings, sunk in the sea of suffering, unable to escape the evil destinies, gave rise to great compassion toward all beings, cut his body to make a thousand lamps, and sought half a verse. All people today should recall the great king’s heart of great compassion. They should write this verse, read, recite, and study it, contemplate its meaning, and cultivate according to what it says.’”
When the multitude heard these words, their hearts rejoiced, and with one voice they all praised the great king, saying: “Excellent! Excellent! The great king is truly the great compassionate father, who for the sake of beings cultivates such an austerity. We should quickly go and write it down.” Some wrote it upon paper, some upon cloth, some upon stone, some upon trees, tiles, and leaves of grass, and at crossroads and main paths where many people passed, they also wrote it down. All who saw and heard it gave rise to the thought of Anuttarā Samyaksaṃbodhi.”
“At that time, the great king lit the thousand lamps upon his body as an offering to the great master. Their radiance shone far, illuminating the worlds of the ten directions. From within the light there also came forth sound, proclaiming this half-verse. All who heard this Dharma gave rise to the thought of Anuttarā Samyaksaṃbodhi. The radiance rose upward, straight to the palace of the Trāyastriṃśa Heaven, and this lamp-radiance outshone and obscured all the heavenly lights.
At that time, Śakra, lord of Trāyastriṃśa, seeing this radiance shining far to his heavenly palace, thought: “By what cause and condition does there come forth this light?” He then used his divine eye to observe the world, and saw that this Cakravartin King, perfuming his mind with great compassion, for the sake of all beings, had cut his body to make a thousand lamps, making offering to the great master, all for the sake of saving all beings. “Therefore today we ought to go to the human world, to admonish and aid him, so that his mind may give rise to joy.” He then descended to the world, transformed into a human, went before the king, and asked the great king: “Cutting your body to make a thousand lamps, cultivating this austerity, all for the sake of seeking half a verse—why is this so?” He replied: “Virtuous man! It is for the sake of all beings, to cause them to give rise to the thought of Anuttarā Samyaksaṃbodhi.”
“At that time, the transformed man then resumed the form of Śakra, lord of gods, his radiance and majesty shining brightly, illustrious and eminent. Then Śakra said to the great king: “Is such an offering made in hope of becoming a heavenly king? A Māra king? A Brahmā king?” The Cakravartin King then replied to Śakra: “I do not seek the honor of gods or men. I only seek Anuttarā Samyaksaṃbodhi, for the sake of all beings—to bring peace to those unpeaceful, to bring understanding to those without understanding, to ferry across those not yet ferried, to lead to the Way those not yet upon the Way.” Śakra said: “Great king, are you not too ignorant today? One who seeks Anuttarā Samyaksaṃbodhi must long endure toil and hardship before it can be accomplished. Why do you now wish to seek the unsurpassed Way?”
He replied to Śakra: “Even if a red-hot iron wheel should turn upon my head, never would I, because of such suffering, retreat from the unsurpassed Way.” Śakra said: “Though you now speak such words, I do not believe it.” Then the Cakravartin King, before Śakra, made this vow: “If I am not truly seeking Anuttarā Samyaksaṃbodhi, but deceive Śakra with false words, then let my thousand wounds never heal. But if it is not so, then let my blood turn to milk, and my thousand wounds be healed.” As soon as he spoke these words, he was restored as before. Śakra said: “Excellent, great king! Truly great compassion! One who cultivates great compassion, who endures such austerities, shall before long attain Anuttarā Samyaksaṃbodhi. When you attain Samyaksaṃbodhi, you must first deliver me.”
At that time, Śakra released great radiance, which completely illumined the king’s body, and together with hundreds of thousands of gods, all gave rise to the thought of Anuttarā Samyaksaṃbodhi.”
The five hundred princes, seeing their father’s body healed of wounds, rejoiced beyond measure, went forward to bow their heads and faces at his feet, then withdrew to one side, joined palms before their father, and with one voice said together: “Truly unprecedented! Today our father the king is truly great in compassion, pitying all beings.” The king told the princes: “If you are filial sons, you should give rise to the thought of Anuttarā Samyaksaṃbodhi.” The princes, hearing these words, their hearts rejoiced. Out of gratitude for their father’s profound kindness, they immediately gave rise to the thought of Anuttarā Samyaksaṃbodhi. The twenty thousand consorts and the hundreds of thousands of palace maidens did likewise.
At that time, within the assembly, there were beings as numerous as seventy Ganges sands, who all gave rise to the hearts of śrāvakas and Pratyekabuddhas. And there were also immeasurable gods, and gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans, who, having seen and heard this event, all gave rise to the mind of the Way, rejoiced, and departed.
Chapter Four: The Arising of the Bodhi-Mind
At that time, within the Dharma assembly there was a great Bodhisattva-Mahāsattva named Joy-King. He rose from his seat, bared his right shoulder, knelt upon his right knee, joined his palms respectfully, and addressed the Tathāgata, saying: “How does a Bodhisattva know gratitude and repay gratitude?”
The Buddha told Joy-King Bodhisattva: “Virtuous man! Listen well, listen well! A Bodhisattva-Mahāsattva, in knowing gratitude, ought to give rise to the mind of Anuttarā Samyaksaṃbodhi; in repaying gratitude, he ought to transform and guide all beings, causing them to give rise to the mind of Anuttarā Samyaksaṃbodhi. If one gives rise to the Bodhi-mind, how is it aroused? For what causes and for what matters can a Bodhisattva give rise to it?
Virtuous man! When a Bodhisattva-Mahāsattva first gives rise to the Bodhi-mind, he establishes great vows, saying thus: ‘When I attain Anuttarā Samyaksaṃbodhi, I shall broadly benefit all beings, I must certainly establish all beings in great Nirvāṇa, and I must also transform and guide all beings, causing them all to be endowed with Prajñāpāramitā. This is called self-benefit, and also called benefiting others.’ Therefore one who first arouses the Bodhi-mind is called the cause of Bodhi, the cause of beings, the cause of right meaning, the cause of the Thirty-seven Aids to the Path, the root that gathers in all wholesome Dharmas. Thus the Bodhisattva is called great goodness, also called the good root of all beings, able to destroy the evils of the three karmas of body, speech, and mind of all beings. Among all vows of the world, and all vows of the world-transcending, none surpass the vow of Anuttarā Samyaksaṃbodhi—this vow is unsurpassed, none is higher.
When a Bodhisattva-Mahāsattva first gives rise to the Bodhi-mind, there are five matters: first, nature; second, conduct; third, realm; fourth, merit; fifth, growth. If a Bodhisattva can give rise to the Bodhi-mind, he can then be called a Bodhisattva-Mahāsattva, certain to attain Anuttarā Samyaksaṃbodhi, cultivating the practices of the Great Vehicle. Thus, with the first arising of the Bodhi-mind, one can gather in all wholesome Dharmas. A Bodhisattva-Mahāsattva, arousing the Bodhi-mind, by cultivation gradually attains Anuttarā Samyaksaṃbodhi; if he does not arouse the mind, in the end he cannot attain it. Therefore arousing the mind is the root of attaining Anuttarā Samyaksaṃbodhi. When a Bodhisattva-Mahāsattva sees beings suffering, his heart gives rise to compassion; therefore, out of compassion he can arouse the mind of Anuttarā Samyaksaṃbodhi; because of the Bodhi-mind he can cultivate the Thirty-seven Factors of the Path; because of the Thirty-seven Factors he attains Anuttarā Samyaksaṃbodhi. Therefore arousing the mind is the root. By arousing the Bodhi-mind one can cultivate the Bodhisattva śīla. Thus arousing the mind is called root, is called cause, is called branch, is called leaf, is also called flower, is called fruit, is also called seed.
The Bodhisattva’s arousing of the mind is of two kinds: ultimate and non-ultimate. Ultimate is that which endures until attainment of Anuttarā Samyaksaṃbodhi, never retreating or losing it. Non-ultimate is that which retreats and is lost. Retreat is of two kinds: ultimate retreat and non-ultimate retreat. Ultimate retreat is that which in the end cannot give rise to the Bodhi-mind, cannot pursue and cultivate its Dharma. Non-ultimate retreat is that which seeks the Bodhi-mind and cultivates its Dharma.
This Bodhi-mind is of four kinds:
The first: If there are virtuous men or virtuous women, who either with their own eyes see, or hear of, the Inconceivable deeds of Buddhas and Bodhisattvas, then immediately their minds give rise to faith and reverence, and they think thus: ‘The deeds of Buddhas and Bodhisattvas are truly Inconceivable. If the Inconceivable deeds of Buddhas and Bodhisattvas can be accomplished, then I too should attain Anuttarā Samyaksaṃbodhi.’ Therefore, with a heart of utmost sincerity seeking Bodhi, they arouse the Bodhi-mind.
The second: Though not with their own eyes seeing the Inconceivable deeds of Buddhas and Bodhisattvas, yet by hearing the profound teachings of Buddhas and Bodhisattvas, and upon hearing, immediately their minds give rise to faith and reverence. Because of the arising of faith, in pursuit of Anuttarā Samyaksaṃbodhi and Mahā-prajñā, they arouse the Bodhi-mind.
The third: Though neither seeing the Inconceivable deeds of Buddhas and Bodhisattvas, nor hearing the Buddha-Dharma, yet when seeing the decline of the Buddha-Dharma, they think thus: ‘The unsurpassed Buddha-Dharma can eliminate the boundless sufferings of beings and bring forth great benefit. Only Buddhas and Bodhisattvas can cause the Buddha-Dharma to abide long without perishing. I now also ought to arouse the Bodhi-mind, to cause all beings to be freed from afflictions. I vow to endure great hardships with this body, and for the sake of protecting the Buddha-Dharma and making it abide long in the world, I arouse the Bodhi-mind.’
The fourth: Without seeing Buddhas and Bodhisattvas, and without encountering a time of Dharma-decline, but only by seeing beings in an evil age, full of deep afflictions—greed, anger, delusion; shamelessness and stinginess; jealousy, resentment, infatuation, and suffering; not believing in the true Dharma, holding wrong views, doubting, indolence, and negligence. Having seen such circumstances, they immediately think thus: ‘In this great evil age, beings find it difficult to cultivate wholesome Dharmas. In such an evil world, even the hearts of the two vehicles of śrāvakas and Pratyekabuddhas are hard to arouse, how much more the mind of Anuttarā Samyaksaṃbodhi? I now ought to arouse the Bodhi-mind, and after arousing the Bodhi-mind, I must teach and guide all beings, causing them all to arouse the mind of Anuttarā Samyaksaṃbodhi.’”
At that time, Joy-King Bodhisattva again asked the Buddha: “World-Honored One! A Bodhisattva, in knowing gratitude, arouses the Bodhi-mind himself; in repaying gratitude, teaches all beings so that they arouse the Bodhi-mind. Then when the Tathāgata, the World-Honored One, was within birth-and-death and first aroused the Bodhi-mind, for what matter did he arouse the mind?”
The Buddha said: “Virtuous man! In the past, long ago, beyond reckoning of kalpas, I, within the round of birth-and-death, because of the heavy burden of afflictions, created bodily, verbal, and mental karma, and fell into the eight great hells—namely the Ahaha hell, the Apapa hell, the Adada hell, the Copper Cauldron hell, the Great Copper Cauldron hell, the Black Stone hell, the Great Black Stone hell, and even the Flaming Chariot hell. At that time I fell into the Flaming Chariot hell, where two men together pulled the flaming chariot. An ox-headed demon sat upon the chariot, clenching his lips, glaring with eyes, blowing forth fire. From his mouth, eyes, ears, and nose came smoke and flames. His body was exceedingly vast, his arms and legs coiled and bound, his color red and black, his hands holding an iron staff, following and lashing with blows.
“At that time, I suffered pain unbearable, straining to pull the chariot, exerting myself forward. Then my companion was frail and weak, falling behind. Then the ox-headed demon used an iron fork to stab his belly, and with the iron staff beat his back. Blood flowed out, soaking his whole body, streaming down along it. That man, unable to endure such torment, cried aloud, suffering beyond bearing—sometimes calling for father and mother, sometimes calling for wife. Yet though he called, there was no benefit for himself.
“I, seeing such great suffering, gave rise to pity in my heart, and because of the arising of compassion, I aroused the Bodhi-mind. For the sake of those sinners I entreated the ox-headed demon: ‘These sinners are truly pitiable. Please have a little mercy, please arouse compassion.’ The ox-headed demon, hearing this, gave rise to anger, and immediately with the iron fork pierced forward at my neck. Instantly I died, and thereby escaped a hundred kalpas of retribution in the Flaming Chariot hell. Because I aroused the mind of Anuttarā Samyaksaṃbodhi, I at once was freed from the suffering of the Flaming Chariot hell.”
The Buddha told Joy-King: “At that time, the one who pulled the Flaming Chariot was none other than myself now. Because of arousing the Bodhi-mind, I swiftly attained Buddhahood. Thus one should know that when beings arouse the Bodhi-mind, the causes and conditions are each not the same: some because of compassion, some because of anger; some because of the mind of giving, some because of stingy grasping; some because of joy, some because of afflictions; some because of separation from loved ones, some because of encountering those they hate; some because of approaching good friends, some because of evil companions; some because of seeing a Buddha, some because of hearing the Dharma. Therefore you should know: all beings, in arousing the Bodhi-mind, their causes and conditions are not the same. Joy-King! You should know that the Bodhisattva-Mahāsattva’s knowing gratitude and repaying gratitude is of this kind.”
When the Buddha spoke this Dharma, eighteen thousand people gave rise to the mind of Anuttarā Samyaksaṃbodhi. Among the great assembly, some attained Srotāpanna up to Arhat. At that time, gods, nāgas, spirits, humans, and non-humans also gave rise to the hearts of śrāvakas and Pratyekabuddhas. Hearing the Dharma, they rejoiced, bowed their heads and faces at the Buddha’s feet, circumambulated him to the right, and departed.
Dharma Torch 