Dharma Torch

Translated in the Song Dynasty by the Tripiṭaka Master Kālaṃ Yaśas from the Western Regions

Thus have I heard.

At one time, the Buddha was dwelling in the Blue Lotus Pond Monastery in the Monkey Grove of the country of Vaiśālī, together with one thousand two hundred fifty great bhikṣus. Among them were the well-known venerable Mahākāśyapa, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Mahākātyāyana, and others. There were also ten thousand great Bodhisattvas present, led by such great Bodhisattvas as Wondrous Arm Bodhisattva, Good Sound Bodhisattva, Still Sound Bodhisattva, Jewel Virtue Bodhisattva, Wisdom Virtue Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and others. There were also one billion great Bodhisattvas who had come from worlds of the ten directions, including Worthy Leader Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Medicine-King Bodhisattva, Medicine-Arisen Bodhisattva, Samantabhadra Bodhisattva, Worthy Guardian Bodhisattva, Brahmā Heaven Bodhisattva, Brahmā Banner Bodhisattva, and others. There were also five hundred Licchavi nobles from the country of Vaiśālī, including the elder Moon Canopy, the elder’s son Jewel Heap, and others.

At that time, the Buddha entered a samādhi called Universal Radiance. From every pore of his body he emitted rays of light of various colors. This light illuminated the Monkey Grove, causing the entire grove to appear in the colors of the seven treasures. The light rose into the space above the grove and transformed into a jeweled parasol canopy. Within that canopy appeared all the rare and supreme scenes of the worlds of the ten directions.

Then Jewel Heap, the elder’s son, rose from his seat, went before Ānanda, and said, “Great Virtuous One, today the World-Honored One has entered meditative concentration, and his entire body emits light. He will certainly proclaim a wondrous Dharma. I earnestly ask you to discern the proper time.” Ānanda replied, “Elder’s son, when the Buddha enters samādhi, I do not dare make such a request.”

Just as they were speaking, the Buddha emitted light from both eyes, shining directly upon the crowns of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva. This light remained firmly fixed upon the crowns of the two Bodhisattvas like a vajra mountain, and the bodily images of immeasurable Buddhas of the ten directions all appeared within that mountain. At the same time, the Buddhas of the ten directions also emitted light from their eyes, universally illuminating the crowns of all the Bodhisattvas, and the light formed upon the Bodhisattvas’ crowns mountain shapes as pure as lapis lazuli. The great Bodhisattvas in the worlds of the ten directions who had already realized the Śūraṅgama Samādhi also appeared within these mountains of light. At this time, jeweled lotus flowers suddenly arose from the Monkey Pond. Their color was like pure white treasure, clean, bright, and beyond compare. Many manifested Buddhas sat upright upon the lotus pedestals. Their bodily marks were majestic, subtle, and wondrous. They likewise entered samādhi, and each emitted light from his eyes, illuminating the crowns of Medicine-King Bodhisattva, Medicine-Arisen Bodhisattva, and all the Bodhisattvas. Afterward, the Buddha arose from samādhi, and a gentle, joyful smile appeared upon his face. Rays of light in five colors issued from the Buddha’s mouth, illuminating the Buddha’s countenance, which was like the full moon. At that time, the radiance of the Buddha’s face surpassed its usual brightness by hundreds, thousands, and millions of times.

When Jewel Heap, the elder’s son, beheld the Buddha’s appearance of such awesome virtue, he marveled that this was a sight never before seen. He immediately rose, adjusted his robes, bared his right shoulder, circumambulated the Buddha seven times, knelt on both knees, joined his palms, and looked up at the Buddha without turning his gaze away for even a moment. He respectfully said, “World-Honored One, today the Tathāgata has emitted great light, universally illuminating the Buddhas and Bodhisattvas of the ten directions and causing them all to come and assemble. Within the ocean of the Buddhadharma, I have some questions that I wish to ask. I earnestly ask the World-Honored One to instruct me.” The Buddha said to Jewel Heap, “Ask whatever you wish.”

Then Jewel Heap asked the Buddha, “World-Honored One, today the Tathāgata emitted light from both eyes, and it remained upon the crowns of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva like a vajra mountain. The bodily images of the Buddhas and Bodhisattvas of the ten directions all appeared within this mountain of light. The awesome virtue and radiance of these two Bodhisattvas are as resplendent as a wish-fulfilling jewel, surpassing those of the other Bodhisattvas by hundreds, thousands, and millions of times. After the Buddha’s Nirvāṇa, when the Correct Dharma has passed away, if there are sentient beings who hear the names of these two Bodhisattvas, how much merit and virtue will they obtain? If virtuous men and virtuous women wish to cut off the obstructions of karmic offenses, how should they contemplate the bodily forms and radiance of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva?”

The Buddha said to Jewel Heap, “Listen carefully and think well upon this. I shall explain it fully for you.” As soon as these words had been spoken, five hundred elder’s sons rose at the same time, bowed to the Buddha, and scattered blue lotus flowers toward the Buddha as an offering. They were joyful and wished to hear.

At this time, the great assembly and the Bodhisattvas in the Dharma gathering praised Jewel Heap with one voice: “Excellent! Excellent! Jewel Heap, you are able, for the sake of sentient beings in future ages who will be as though blind and sunk in darkness, to ask the Tathāgata about this Dharma Gate of consecration, which is like nectar and wondrous medicine.” After they had spoken these words, the entire assembly became silent and still.

The Buddha said to Jewel Heap, “If sentient beings of future ages possess five reasons, only then will they be able to hear the names of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva. What are the five? First, they cherish compassion in their hearts and do not kill living beings, strictly uphold the precepts established by the Buddha, and are complete in dignified conduct. Second, they are filial and respectful toward their parents, support and serve them, and practice the ten wholesome deeds of the world. Third, their bodies and minds are settled, serene, and still, and they focus on mindfulness without distraction. Fourth, when they hear the Vaipulya scriptures, fear, doubt, and suspicion do not arise in their minds, and they do not lose faith. Fifth, their faith in the Buddhadharma does not diminish, and their conviction in the ultimate meaning is continuous, like flowing water.”

The Buddha said to Jewel Heap, “If sentient beings possess these five reasons, in every lifetime they will be able to hear the names of these two Bodhisattvas, and they will be able to hear the names of the Buddhas and Bodhisattvas of the ten directions. When they hear the Vaipulya scriptures, they will have no doubts. Because of the awesome virtue and supernormal power of hearing the names of these two Bodhisattvas, in every birth throughout the next five hundred asaṃkhyeya kalpas, they will not fall into an evil destiny.” When the Buddha had spoken these words, Medicine-King Bodhisattva, receiving the Buddha’s awesome supernormal power, recited a mantra:

amukhe mahāmukhe / jvale mahājvale / dakṣi mahādakṣi / jāṅgulī mahājāṅgulī / umaṭi mahāuumaṭi / dakṣi dakṣi mahādakṣi / tute tute mahātute / ayu ayu mahā-ayu / rucaka mahārucaka / daśame daśame mahādaśame / tatu tatu mahātatu / kāruṇika dhaśara svāhā / aṭukṣu aṭukṣu mātaṅgi pataṅgī cate cārukati buddhacārī kāruṇika svāhā

At that time, after Medicine-King Bodhisattva had finished reciting the mantra, he said to the Buddha, “World-Honored One, this divine mantra was formerly proclaimed by eight billion Buddhas. Now, Śākyamuni Buddha, and the one thousand Buddhas of the future Worthy Kalpa will all expound this mantra. After the Buddha’s Nirvāṇa, if bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās hear, recite, read, receive, and uphold this mantra, they will be able to purify the obstruction of karma, the obstruction of retribution, and the obstruction of afflictions, and will swiftly eliminate their karmic offenses. In this present life, they will be able to cultivate and accomplish various profound meditative concentrations. In each thought-moment, they will see the Buddha’s form body, and they will never lose the mind of Anuttarā-Samyak-Saṃbodhi. Whether yakṣas, pūtanas, rākṣasas, kumbhāṇḍas, kṛtyas, piśācas, or any other evil ghosts that feed on human vital essence, if it is said that any could harm one who receives and upholds this mantra, this is utterly impossible. When the life of one who receives and upholds it comes to an end, all Buddhas of the ten directions will come to receive and guide that person, who may be reborn at will in other pure Buddha lands.”

At that time, the World-Honored One praised Medicine-King Bodhisattva, saying, “Excellent! Excellent! Virtuous man, you are well able to proclaim this mantra. All Buddhas of the past, present, and future proclaim this mantra, and I rejoice deeply in this mantra.

At that time, Medicine-Arisen Bodhisattva also recited a mantra before the Buddha:

nanamo phuṭ phuṭ / rubhukṣu rubhukṣu kāruṇika / lomu lomu kāruṇika / vite vite kāruṇika / avitatha abhīta abhīta kāruṇika sañcara svāhā

After Medicine-Arisen Bodhisattva had finished reciting the mantra, he said to the Buddha, “World-Honored One, I now proclaim before the Tathāgata this Dhāraṇī of consecration, which can subdue the great ocean of afflictions. This Dhāraṇī mantra has been proclaimed by all Buddhas of the three times. If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās hear this mantra, recite and read this mantra, and receive and uphold this mantra, they will obtain ten kinds of meritorious benefits. What are the ten? First, through the awesome supernormal power of the mantra, the karmic offenses of killing living beings will swiftly be purified. Second, the evil reputation of having broken the precepts will be completely eliminated. Third, neither humans nor nonhumans will be able to find an opportunity to inflict harm. Fourth, whatever is recited, upheld, and remembered will not be lost, just as Ānanda forgot nothing. Fifth, they will be revered by Śakra, Brahmā, and the other devas who protect the world. Sixth, they will be respected by kings and ministers. Seventh, the teachers of the ninety-five kinds of heterodox paths will be unable to refute or overcome them in debate. Eighth, their minds will enter meditative concentration and they will not crave worldly pleasures. Ninth, they will be protected and kept in mind by the Buddhas and Bodhisattvas of the ten directions, and the noble Śrāvakas will all come to ask instruction from them. Tenth, when they approach the end of life, their karmic obstructions will be purified; the Buddhas of the ten directions will emit golden light to receive and guide them, teach them the Dharma, and they may be reborn at will in pure Buddha lands.” After Medicine-Arisen Bodhisattva had spoken this mantra, he joined his palms, reverently bowed his head to the Buddha’s feet, and withdrew to one side.

The Buddha praised Medicine-Arisen Bodhisattva: “Excellent! Excellent! Virtuous man, you are well able to proclaim this mantra. The Buddhas of the ten directions and the three times also expound this mantra, and with a deep mind I rejoice in your merit and virtue.”

At this time, after the two Bodhisattvas had finished speaking the mantras, each removed his jeweled necklace and offered it to the Buddha. The necklace scattered by Medicine-King Bodhisattva became like Mount Sumeru and remained above the Buddha’s right shoulder. The necklace of Medicine-Arisen Bodhisattva became like Mount Sumeru and remained above the Buddha’s left shoulder. At the summit of the two mountains were palaces of Brahmā Heaven, where hundreds, thousands, millions, and billions of Brahmā Kings stood in attendance, reverently joining their palms. Within the palaces were jeweled lotus flowers like maṇi jewels, covering the whole trichiliocosm. From the palace walls they suddenly descended, joined together into a single golden lotus flower of one thousand petals, and settled within the palace walls. Buddhas of the ten directions sat upright upon the golden lotus flower. In the east was a Buddha named Sumeru Lamp Radiance; in the southeast was a Buddha named Treasury of Jewels Adornment; in the south was a Buddha named Sandalwood Maṇi Radiance; in the southwest was a Buddha named Golden Ocean Sovereign King; in the west was a Buddha named Great Compassion Radiance King; in the northwest was a Buddha named Superior Utpala Lotus; in the north was a Buddha named Lotus Filament Adornment King; in the northeast was a Buddha named Vajra Firm Sovereign King; above was a Buddha named Supreme Moon King; and below was a Buddha named Sun and Moon Radiance King.

These Buddhas of the ten directions praised Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva with one voice: “The divine mantras you have spoken are jointly proclaimed by the Buddhas of the ten directions and the three times. In the past, when we were cultivating the Bodhisattva practice, we heard these mantras and rejoiced in them with deep minds. By the causal power of the wholesome root of that rejoicing, we were able to transcend the offenses of birth and death for five hundred ninety-six billion kalpas, and only now have we accomplished the fruit of Buddhahood. If sentient beings hear the names of you two Bodhisattvas, as well as the names of us Buddhas of the ten directions, they will be able to eliminate the offenses of birth and death for hundreds, thousands, and millions of kalpas. How much more so if they receive and uphold them, read and recite them, bow in reverence, and make offerings.”

After the Buddhas of the ten directions had spoken these words, they sat silently and peacefully, as though entering meditative concentration.

Śākyamuni Buddha then said to the assembly, “Do you now see Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva making offerings with jeweled necklaces and standing before me with joined palms?” At that time, the assembly headed by Maitreya Bodhisattva answered in one voice, “World-Honored One, we have indeed seen them.”

The Buddha told Maitreya, “Ajita, this Medicine-King Bodhisattva has long cultivated pure brahmacarya, and all his vows have been fulfilled. In the future, after immeasurable kalpas have passed, he will become a Buddha named Pure Eye, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, the Perfect Clarity and Conduct One, the Well Gone One, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the World-Honored One. His Buddha land will be called Constant Peaceful Blissful Radiance, and the kalpa in which he abides will be called Supreme Fulfillment. When that Buddha appears in the world, the great earth will be like vajra, and its color will be like pure white treasure, extending down to the vajra foundation. From the empty sky, white jeweled lotus flowers fifty yojanas in diameter will naturally descend, filling the land. The sentient beings of that land will have no illness in body or mind. Devas and human beings will offer them nectar, yet they will not consume it. They will be nourished only by the wondrous Dharma of the Unsurpassed Great Vehicle. That Buddha’s lifespan will be five hundred trillion asaṃkhyeya kalpas. The Correct Dharma will abide in the world for four million asaṃkhyeya kalpas, and the Semblance Dharma will abide in the world for hundreds of thousands of trillions of asaṃkhyeya kalpas. Sentient beings reborn in that land will all attain the Gates of Dhāraṇī, and their thoughts will be settled and never retreat.”

After Medicine-King Bodhisattva received this prediction, he rose from his seat, flew up into the empty sky, manifested eighteen kinds of transformations, and then descended and scattered lotus flowers toward the Buddha. The flowers he scattered lined up like a golden flower forest, remaining suspended in the air.

Then the World-Honored One again told Maitreya, “Medicine-Arisen Bodhisattva will become a Buddha after Medicine-King Bodhisattva. His Buddha name will be Pure Treasury, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, the Perfect Clarity and Conduct One, the Well Gone One, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the World-Honored One. When Pure Treasury Tathāgata appears in the world, the great earth of white treasure will turn golden, and golden flowers and golden light will fill the world. The sentient beings of that land will all realize the acceptance of the nonarising of dharmas. The Buddha’s lifespan will be sixty-two small kalpas. The Correct Dharma will abide in the world for one hundred twenty small kalpas, and the Semblance Dharma will abide in the world for five hundred sixty small kalpas.”

After Medicine-Arisen Bodhisattva received this prediction, he immediately entered samādhi, and his body transformed into flowers, like a forest of campaka flowers, adorned with the seven treasures, forming clouds of flowers as an offering to the Buddha. From the flower clouds came golden light; within the light appeared clouds of lapis lazuli; and from within the clouds of lapis lazuli these verses were spoken:

“The World-Honored One, the Correct and Universal-Knowing One, the undefiled Śākya Lion King, is without peer in the worlds of the ten directions.

The radiance of his wisdom universally illuminates all.

With great compassion he keeps all sentient beings in mind and appears in the world.

I now bow my head and face to the ground before the one with great compassion and the three applications of mindfulness.”

After Medicine-Arisen Bodhisattva had recited these verses, he returned to his original seat.

The Buddha said to the assembly, “After the Buddha’s Nirvāṇa, if there are sentient beings who bind their minds to recollection, reflection, and contemplation of Medicine-King Bodhisattva, they should cultivate five kinds of contemplative practice. First, they should focus on the breath and subdue the scattered mind. Second, they should cause the mind to abide in stillness. Third, they should gather in the mind and contemplate inwardly, without following external conditions. Fourth, they should recollect the true reality of all dharmas. Fifth, they should abide in samādhi.”

The Buddha said to Maitreya, “If virtuous men and virtuous women cultivate these five kinds of contemplative practice, they will be able, in a single thought-moment, to see Medicine-King Bodhisattva. This Bodhisattva’s body is twelve yojanas tall, yet in order to liberate sentient beings he may manifest bodies one hundred and eighty feet or eight feet in height. His body is purple-gold in color, complete with the thirty-two marks and the eighty secondary characteristics, no different from a Buddha. Upon the uṣṇīṣa at the crown of his head are fourteen maṇi jewels. Each jewel has fourteen facets, and between each facet are fourteen jeweled flowers adorning his heavenly crown. Within the heavenly crown, the bodily images of the Buddhas and Bodhisattvas of the ten directions appear as clearly as if inlaid with many jewels. The white hair between his eyebrows is the color of white lapis lazuli and encircles his whole body seven times like a white jeweled curtain. From his pores he emits lights like maṇi jewels, numbering eighty-four thousand rays. Each jewel turns and flows to the right, like an utpala flower in a city of the seven treasures. Upon each flower is a manifested Buddha with a golden body sixteen feet tall, like Śākyamuni Buddha, and each has five hundred Bodhisattvas as attendants. The two arms of this Medicine-King Bodhisattva are the color of hundreds of jewels, and from the tips of his ten fingers there descends a rain of the seven treasures. If sentient beings contemplate the Bodhisattva’s ten fingers, four hundred four kinds of illness will naturally be cured, and the various afflictions of the body will not arise. Beneath the Bodhisattva’s two feet, vajra jewels are scattered. Each jewel transforms into a cloud platform, and within the platform are manifested Bodhisattvas, with countless devas and human beings attending on the left and right. These manifested Bodhisattvas expound the Four Noble Truths and also proclaim the profound and various Bodhisattva practices. When this contemplation is accomplished, it is called the initial contemplation of the meritorious bodily marks of Medicine-King Bodhisattva.

“The second contemplation is that the practitioner’s capacity of mind gradually expands, and he sees the complete bodily appearance of Medicine-King Bodhisattva. At this time, the Bodhisattva’s heart is like a sandalwood maṇi jewel, pure and radiating ten billion rays of light. Each ray of light circles his body one hundred times, like ten billion jeweled mountains. In each mountain there are ten billion jeweled caves, and in each cave there are one billion manifested Buddhas, all with majestic bodily marks. The manifested Buddhas proclaim with one voice the causes and conditions of Medicine-King Bodhisattva’s former cultivation. When this state appears, the practitioner, in every thought-moment, sees Buddhas of the ten directions teaching the Dharma according to his capacities. At that time, from every pore Medicine-King Bodhisattva emits the light of ten billion maṇi jewels, illuminating the practitioner. When the practitioner sees this light, his six faculties are purified, and at once he sees five hundred trillion nayuta Buddhas and Bodhisattvas in the worlds of the ten directions, who proclaim for him the nectar medicine that removes offenses. After he takes this medicine, he immediately realizes five hundred trillion Gates of Dhāraṇī. This comes about because of the empowering support of Medicine-King Bodhisattva’s original vows, and because the practitioner recollects the Bodhisattva’s majestic merit and virtue. The Buddhas and Bodhisattvas of the ten directions personally come before the practitioner and proclaim to him the profound Six Pāramitās. At this time, because the practitioner personally sees the Buddhas, he immediately realizes hundreds of thousands of trillions of Gates of ocean of samādhi for contemplating the Buddha.”

The Buddha told Maitreya, “After my Nirvāṇa, whether devas, human beings, nāgas, spirits, bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās, if they wish to see Medicine-King Bodhisattva and recollect Medicine-King Bodhisattva, they should cultivate two kinds of pure conduct. First, they should arouse the Bodhi mind, receive and uphold the Bodhisattva precepts, and be without deficiency in dignified conduct. Because they are complete in the Bodhisattva precepts, the holy assembly of Bodhisattvas from the worlds of the ten directions will gather before them all at once. Medicine-King Bodhisattva will personally serve as their preceptor and proclaim for the practitioner hundreds of thousands of trillions of Gates of Dhāraṇī. Upon hearing these Dhāraṇīs, the practitioner will be able to transcend the karmic offenses of birth and death for nine billion kalpas and will immediately realize the acceptance of the nonarising of dharmas. Second, after the Buddha’s Nirvāṇa, all ordinary beings will be bound by afflictions. If they wish to see Medicine-King Bodhisattva, they should cultivate four practices: first, with a mind of loving-kindness, they should not kill and should not commit the ten evils; they should constantly recollect the Great Vehicle and cultivate diligently, as though saving their own heads from burning fire. Second, with the four requisites of food and drink, clothing, medicine, and bedding, they should make offerings to teachers, elders, and parents; with lamps of ghee, lamps of sumanas flower oil, and torches of bamboo and wood, they should offer illumination and dedicate these offerings to the Three Treasures of Buddha, Dharma, and Sangha, as well as to those who teach the Dharma. Third, they should enter deeply into meditative concentration, delight in being far removed from the dust and clamor, always dwell in quiet places such as charnel grounds, beneath trees, and āraṇyas, and diligently cultivate the twelve kinds of dhūta practice. Fourth, with respect to body, life, wealth, and all things, they should relinquish them and not give rise to attachment. Those who cultivate these four practices will, in thought after thought, see Medicine-King Bodhisattva teaching the Dharma, or in dreams receive teachings from the Bodhisattva. After awakening, they will be able to recollect events from former lives throughout immeasurable kalpas, and great joy will arise in their minds. At that time, they should enter a Buddha stūpa, contemplate the image, and bow in reverence. Before the image, they will realize the ocean of samādhiof the contemplation of the Buddha, and they will see immeasurable Bodhisattvas. Medicine-King Bodhisattva will personally teach them the Dharma.”

The Buddha told Ānanda, “After the Buddha’s Nirvāṇa, if disciples of the fourfold assembly contemplate Medicine-King Bodhisattva according to the Dharma and recite and uphold his name, they will be able to remove the karmic offenses of birth and death for eight hundred thousand kalpas. If they single-mindedly bow in reverence and invoke his name, they will not encounter calamities or untimely death. Contemplative practice carried out in accordance with the Dharma is called correct contemplation. Other contemplations are called wrong contemplation.”

The Buddha said to Maitreya, “After the Buddha’s Nirvāṇa, if disciples of the fourfold assembly wish to contemplate the pure form body of Medicine-Arisen Bodhisattva, they should cultivate seven kinds of conduct. First, they should always delight in upholding the precepts and not draw near to Śrāvakas or Pratyekabuddhas. Second, they should cultivate worldly wholesome dharmas and supramundane wholesome dharmas. Third, their minds should be like the great earth; they should not give rise to pride and arrogance, and they should be universally compassionate toward all. Fourth, their minds should have no greed or attachment and should be indestructible like vajra. Fifth, they should abide in equality and not lose dignified conduct. Sixth, they should constantly cultivate vipaśyanā and śamatha, and their minds should be without indolence or weariness. Seventh, with respect to the Great Liberation Prajñā-Pāramitā, their minds should have no fear, dread, or doubt.”

The Buddha said to Maitreya, “Virtuous men and virtuous women who are complete in these seven qualities will quickly be able to see Medicine-Arisen Bodhisattva. This Bodhisattva’s body is sixteen yojanas tall. His purple-gold body emits many lights, like jambūnada gold. Within his circular radiance are one billion six hundred million manifested Buddhas, each appearing with an eight-feet golden body, sitting cross-legged upon a jeweled lotus. Each manifested Buddha has sixteen Bodhisattva attendants holding white lotuses and revolving to the right along with the light. Within the light pervading the Bodhisattva’s whole body appear the pure lands of the Buddhas of the ten directions. The Buddhas and Bodhisattvas all appear within the pure lands. The uṣṇīṣa on the crown of his head is like the Śakravilamgama-maṇi jewel, emitting golden light in the four directions. Within each ray of light are jeweled flowers of four colors, and upon the flowers are manifested Buddhas and Bodhisattvas, sometimes hidden and sometimes appearing, in unknowable number. This Medicine-Arisen Bodhisattva is complete with the thirty-two marks and the eighty secondary characteristics. Within each mark there is light of five colors, and within each secondary characteristic there are thousands and hundreds of rays of light. The white hair between his eyebrows is the color of jambūnada gold and is adorned with hundreds and thousands of white jeweled pearls as a necklace. Each pearl emits the light of a hundred jewels, adorning the golden radiance like crystal banners and streamers, reflecting images made of true gold and all the precious things of the world. Various adornments all appear within it. If disciples of the fourfold assembly hear the name of this Medicine-Arisen Bodhisattva, hold fast to the name of this Medicine-Arisen Bodhisattva, invoke the name of this Medicine-Arisen Bodhisattva, and contemplate the bodily marks of this Medicine-Arisen Bodhisattva, this Medicine-Arisen Bodhisattva will emit the light of his body and come to gather in that person. The light of this Bodhisattva may appear in the form of Maheśvara Heaven, or appear in the form of Brahmā Heaven, or appear in the form of Māra Heaven, or appear in the form of Śakra, or appear in the form of the Four Great Heavenly Kings, or appear in the form of an asura, or appear in the form of a gandharva, or appear in the form of a kiṃnara, or appear in the form of a mahoraga, or appear in the form of a garuḍa, or appear in the form of a human or nonhuman, or appear in the form of a nāga, or appear in the form of an emperor, or appear in the form of a minister, or appear in the form of an elder, or appear in the form of a householder, or appear in the form of a śramaṇa, or appear in the form of a brāhmaṇa, or appear in the form of a sage, or appear in the form of grandparents, or appear in the form of parents, or appear in the form of brothers, sisters, beloved wife, and various relatives, or appear in the form of a good physician, or appear in the form of a good friend.

“At that time, the practitioner will see all these various forms in dreams. According to the forms that appear, they will teach him the divine mantras spoken by Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva. After the practitioner hears them, he will be able to extinguish the karmic offenses described above, equivalent to kalpas in number. After he awakens, he will recollect, receive, and uphold them, and will never forget or lose them. He will bind his thoughts to samādhi, and in that concentration he will be able to see the pure, subtle, and wondrous form body of Medicine-Arisen Bodhisattva. Medicine-Arisen Bodhisattva will then proclaim for the practitioner the names of the fifty-three Buddhas of the past, saying: ‘Son of the Dharma, in the past, there was a Buddha named Universal Radiance, the next one named Universal Brightness, the next one named Universal Purity, the next one named Tamāla-patra Candana Fragrance, the next one named Candana Radiance, the next one named Maṇi Banner, the next one named Joy Treasury Maṇi Jewel Heap, the next one named Supreme Great Vigor Joyfully Seen by All Worlds, the next one named Maṇi Banner Lamp Radiance, the next one named Wisdom Torch Illumination, the next one named Sea Virtue Radiance, the next one named Vajra Firm Strength Universally Scattering Golden Radiance, the next one named Great Strong Vigor Heroic Courage, the next one named Great Compassion Radiance, the next one named Loving-Kindness Power King, the next one named Loving-Kindness Treasury, the next one named Candana Cave Adornment Excellence, the next one named Virtuous and Auspicious Foremost, the next one named Auspicious Intention, the next one named Vast Adornment King, the next one named Golden Flower Radiance, the next one named Jewel Canopy Illuminating Space Sovereign Power King, the next one named Space Jewel Flower Radiance, the next one named Vaiḍūrya Adornment King, the next one named Universal Manifestation of Form Body Radiance, the next one named Immovable Wisdom Radiance, the next one named Subduing All Māra Kings, the next one named Eloquence Radiance, the next one named Wisdom Excellence, the next one named Maitreya Sage Radiance, the next one named World Tranquility Radiance, the next one named Auspicious Quiescence Moon Sound Wondrous Venerable Wisdom King, the next one named Nāga Lineage Supreme Wisdom Venerable King, the next one named Sun and Moon Radiance, the next one named Sun and Moon Pearl Radiance, the next one named Wisdom Banner Superior King, the next one named Lion’s Roar Sovereign Power King, the next one named Wondrous Sound Excellence, the next one named Constant Radiance Banner, the next one named Observing the World Lamp, the next one named Wisdom Majesty Lamp King, the next one named Dharma Excellence King, the next one named Sumeru Radiance, the next one named Sumanā Flower Radiance, the next one named Udumbara Flower Superior King, the next one named Great Wisdom Power King, the next one named Akṣobhya Joy Radiance, the next one named Immeasurable Sound and Voice King, the next one named Eloquence Radiance, the next one named Golden Sea Radiance, the next one named Mountain and Sea Wisdom Sovereign Supernormal Power King, the next one named Great Supernormal Power Radiance, the next one named All Dharmas Constant Fullness King Buddha.’

“At that time, after Medicine-Arisen Bodhisattva had finished proclaiming the names of the fifty-three Buddhas of the past, he remained standing in silence. Then, in samādhi, the practitioner was able to see the Seven Buddhas of the past. The World-Honored Vipaśyin Buddha praised him, saying, ‘Excellent! Excellent! Virtuous man, the fifty-three Buddhas you have proclaimed are those who, since kalpas long past, formerly dwelt in the Sahā World, matured sentient beings, and then entered Parinirvāṇa. If virtuous men, virtuous women, and all other sentient beings are able to hear the names of these fifty-three Buddhas, then for hundreds of thousands of trillions of asaṃkhyeya kalpas, they will not fall into an evil destiny. If, moreover, there are those who can invoke the names of these fifty-three Buddhas, then in lifetime after lifetime, wherever they are born, they will always be able to encounter the Buddhas of the ten directions. If, moreover, there are those who, with utmost sincerity, reverently bow in homage to these fifty-three Buddhas, they will be able to extinguish the karmic offenses of the four grave transgressions, the five heinous crimes, and the slander of the Vaipulya scriptures, causing them all to become completely purified. By virtue of these Buddhas’ original vows, in thought after thought they will be able to extinguish the various karmic offenses described above.’ Śikhin Tathāgata, Viśvabhū Tathāgata, Krakucchanda Tathāgata, Kanakamuni Tathāgata, and Kāśyapa Tathāgata also praised the names of these fifty-three Buddhas. They also praised those virtuous men and virtuous women who are able to hear the names of these fifty-three Buddhas, invoke the names, and bow in homage with reverence, saying that their eradication of karmic obstructions is entirely as stated above.”

At that time, Śākyamuni Buddha told the assembly, “In the past, countless kalpas ago, during the Dharma-ending period of Wondrous Radiance Buddha, I renounced and studied the Way, and I heard the names of these fifty-three Buddhas. After hearing them, I joined my palms and joy arose in my mind. I also taught others so that they could hear and uphold them. After others had heard them, they taught one another in succession, until the number reached three thousand people. These three thousand people, with one voice, invoked the names of the Buddhas and bowed in homage single-mindedly and reverently. Through the power of the merit and virtue from these causes and conditions of reverently bowing to the Buddhas, they were able to transcend the offenses of birth and death for countless koṭis of kalpas. The first one thousand of them, beginning with Flower Radiance Buddha and ending with Viśvabhū Buddha, were able to become Buddhas in the Adornment Kalpa. These are the one thousand Buddhas of the past. The one thousand Buddhas among them, beginning with Krakucchanda Buddha and ending with Rucika Tathāgata, will become Buddhas in succession in the Worthy Kalpa. The last one thousand Buddhas, beginning with Sunlight Tathāgata and ending with Sumeru Appearance Buddha, will become Buddhas in the Constellation Kalpa.”

The Buddha told Jewel Heap, “The present Buddhas of the ten directions, such as Auspicious Virtue Tathāgata and others, were also able to become Buddhas in their respective worlds throughout the ten directions because they once heard the names of these fifty-three Buddhas. If there are sentient beings who wish to extinguish the karmic offenses of the four grave prohibitions, who wish to repent of the five heinous crimes and the ten evils, and who wish to extinguish such extremely grave karmic offenses as groundless slander of the Dharma, they should diligently recite and uphold the mantras of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva spoken above. They should also reverently bow in homage to the Buddhas of the ten directions mentioned above, and they should reverently bow in homage to the Seven Buddhas of the past. They should also reverently bow in homage to the fifty-three Buddhas; they should reverently bow in homage to the one thousand Buddhas of the Worthy Kalpa; and they should reverently bow in homage to the thirty-five Buddhas. Afterward, they should universally bow in homage to all immeasurable Buddhas of the ten directions. During the six periods of day and night, they should contemplate in their minds with clarity and sharpness, and practice repentance like flowing water. Then they should bind their thoughts and contemplate the pure form bodies of Medicine-King and Medicine-Arisen Bodhisattvas. If there are those who recollect Medicine-King and Medicine-Arisen Bodhisattvas, it should be known that these persons have already planted various wholesome roots in the presence of the Buddhas throughout immeasurable kalpas in the past. Because they are adorned by the power of these fundamental wholesome roots, they will be able, in a single thought-moment, to see countless Buddhas of the east. At that time, all the Buddhas of the east will together enter the samādhi of universally manifesting form bodies. The same will be true in the south, west, and north, and in the four intermediate directions, above, and below; all will together enter the samādhi of universally manifesting form bodies. Immediately, all the Buddhas of the ten directions will manifest their bodies and abide before the practitioner, proclaiming to him the profound Six Pāramitās.

“At that time, after the practitioner sees the Buddhas, joy will arise in his mind, and before the Buddhas he will attain the profound Ocean-Like Samādhi of the Contemplation of the Buddha, seeing countless Buddhas. Each World-Honored One, with one voice, will give the practitioner a prediction, saying: ‘Because you now recollect these two Bodhisattvas, in a future age you will become a Buddha.’ At that time, after the practitioner hears this prediction, his body and mind will rejoice, and he will attain a samādhi called Vimokṣa Adornment. Through the power of this samādhi, he will advance further and see countless Buddhas throughout the ten directions. Then the Buddhas of the ten directions may teach the practitioner the Dāna-Pāramitā, or may teach the practitioner the Śīla-Pāramitā, or may teach the practitioner the Kṣānti-Pāramitā, or may teach the practitioner the Vīrya-Pāramitā, or may teach the practitioner the Dhyāna-Pāramitā, or may teach the practitioner the Prajñā-Pāramitā, or may teach the practitioner the Pāramitā of skillful means, or may teach the practitioner the Pāramitā of vows, or may teach the practitioner the Pāramitā of power, or may teach the practitioner the Pāramitā of knowledge, or may teach the practitioner loving-kindness, compassion, joy, and equanimity, or may teach the practitioner the Four Applications of Mindfulness, or may teach the practitioner the Four Right Efforts, or may teach the practitioner the Four Bases of Supernormal Power, or may teach the practitioner the Five Faculties, or may teach the practitioner the Five Powers, or may teach the practitioner the Seven Factors of Awakening, or may teach the practitioner the factors of the Eightfold Right Path, or may teach the practitioner the Noble Truth of suffering, or may teach the practitioner the Noble Truth of accumulation, or may teach the practitioner the Noble Truth of cessation, or may teach the practitioner the Noble Truth of the path, or may teach the practitioner the six harmonious respects, or may teach the practitioner the six recollections. In this way, with such various distinctions, they will broadly expound immeasurable Dharma Gates. Moreover, through the power of this Ocean-Like Samādhi of Vimokṣa Adornment, they will broadly explain for him, one by one and with distinctions, the profound Dharma of the twelve causes and conditions. Because of the awesome supernormal power of Medicine-King and Medicine-Arisen Bodhisattvas, he will also see immeasurable Buddhas and Bodhisattvas in the east, their bodies purple-gold in color, their marks and characteristics incomparable. He will also see them all in the south, west, and north, and in the four intermediate directions, above, and below, beholding the bodily marks and many excellent characteristics of each Tathāgata, as stated in the Sūtra on the Ocean-Like Samādhi of the Contemplation of the Buddha.

“If there are practitioners who invoke the names of Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva, or if there are those who recollect these two Bodhisattvas, or if there are those who hold fast to the names of these two Bodhisattvas, or if there are those who contemplate the bodily marks of these two Bodhisattvas, or if there are those who recite and uphold the Dhāraṇī divine mantras spoken by these two Bodhisattvas, when their lives end and they relinquish their bodies, in the next life they will obtain purity of the six faculties and will constantly be born into the family of great Bodhisattvas. Their faces will be handsome and majestic, like Śakra, without any repellent features. Their bodily strength will be powerful, like Nārāyaṇa, and they will awe and subdue all. Wherever they are born, they will constantly encounter Buddhas and Bodhisattvas and hear the profound and wondrous Dharma. After hearing it, they will rejoice and will attain immeasurable wondrous gates of Samādhi and Dhāraṇī.”

The Buddha told Ānanda, “If sentient beings merely hear the names of these two Bodhisattvas, the blessings they obtain will be immeasurable, boundless, and inexhaustible. How much more so if they are able to cultivate fully in accordance with what has been spoken.”

At that time, when Ānanda heard the Buddha, the World-Honored One, praise the profound wisdom and immeasurable virtuous practices of these two Bodhisattvas, he rose from his seat, circumambulated the Buddha seven times, knelt on both knees, joined his palms, and said to the Buddha, “World-Honored One, in past lives, what practices did Medicine-King Bodhisattva and Medicine-Arisen Bodhisattva cultivate, and what merits and virtues did they plant, so that now, within this great assembly, they are like Brahmā banners, praised by the Buddha and also extolled by the assembly? Now the Tathāgata emits light from both eyes, like maṇi jewels appearing upon their crowns. Such subtle and wondrous auspicious signs have never been seen before. I only pray that the World-Honored One will explain for me the past causes and conditions of these two Bodhisattvas.”

At that time, the World-Honored One told Ānanda, “Listen carefully, listen carefully, and consider and remember this well. I shall explain for you in detail the past causes and conditions of these two Bodhisattvas.”

The Buddha told Ānanda, “In the past, immeasurable, boundless asaṃkhyeya kalpas ago, and again double that number, beyond any count that could be spoken, there was at that time a Buddha named Lapis Lazuli Radiance Illumination, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, the Perfect Clarity and Conduct One, the Well Gone One, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the World-Honored One. That kalpa was called Correct Dharma Peace and Security, and the land was called Suspended Victory Banner. The sentient beings born in that Buddha land had lifespans of eight great kalpas. That Buddha, the World-Honored One, appeared in the world and remained for sixteen great kalpas, and only then entered Parinirvāṇa in the Lotus Lecture Hall. After the Buddha’s Nirvāṇa, the Correct Dharma abided in the world for a full eight great kalpas, and the Semblance Dharma also abided in the world for eight great kalpas. During the time of the Semblance Dharma, there were one thousand bhikṣus who aroused the Bodhi mind, sought to receive the Bodhisattva precepts, and traveled everywhere to teach and transform sentient beings. At that time, among the assembly there was a bhikṣu named Sun Treasury, intelligent and rich in wisdom. He traveled through settlements, villages, encampments, cities and towns, Sangha dwellings, halls and pavilions, āraṇya places, and even debating halls, broadly praising for the great assemblies the original causes and conditions of Great Vehicle Bodhisattvas, and also expounding the Tathāgata’s unsurpassed, pure, equal, great wisdom.

At that time, among the assembly there was an elder named Constellation Radiance. Having heard the Great Vehicle’s equal great wisdom expounded, joy arose in his mind. He rose from his seat, took harītakī fruit and various mixed medicines in his hands, came to where Sun Treasury was, and said, ‘Great Virtuous One, I have heard the benevolent one expound the wondrous medicine of nectar. As the benevolent one has said, those who take this medicine will neither age nor die.’ Having said this, he placed his head and face on the ground and bowed at the bhikṣu’s feet. He then offered this medicine to the bhikṣu and said, ‘Benevolent one, I now offer this medicine to you and to the great virtuous Sangha.’ At that time, Sun Treasury made an invocation for him and accepted the harītakī.

“When the elder heard the meaning of the Dharma and also heard the invocation, great joy arose in his mind. He bowed universally to the immeasurable Buddhas of the ten directions, and before Sun Treasury he made a vast and great vow, saying these words: ‘I have heard the benevolent one expound the medicine of Buddha wisdom, and what the benevolent one has said is true and not false. Now I take the fine medicine of the Snow Mountains and offer it to the benevolent one and to the Sangha. By this merit and virtue, may I, in lifetime after lifetime, not seek blessings in the human realm, the heavens, or the Three Realms, but with an upright mind dedicate it to Anuttarā-Samyak-Saṃbodhi. I now sincerely arouse the mind for the unsurpassed Way, and in a future age I shall certainly become a Buddha. This vow is not false; it will certainly be just as the Buddha wisdom spoken by the venerable one. When I attain the pure power of Bodhi, even before I have become a Buddha, if sentient beings hear my name, may they be able to extinguish three kinds of illness and suffering. First, for the four hundred four kinds of illness in the bodies of sentient beings, if they merely invoke my name, may these be removed and cured. Second, may they never undergo the suffering of wrong views, delusion, and evil destinies. When I become a Buddha, may all the sentient beings born in my land awaken to and understand the equal Great Vehicle, and may there no longer be any other different destinies. Third, in Jambudvīpa and in other lands elsewhere, wherever the names of the three evil destinies exist, may those who hear my name never again receive bodies in the three evil destinies. If they fall into evil destinies, then may I never accomplish Anuttarā-Samyak-Saṃbodhi. If there are those who bow in homage, bind their thoughts, and contemplate the marks of my body, may these sentient beings eliminate the three obstructions, like pure lapis lazuli clear and transparent within and without. May seeing the Buddha’s form body be like this as well. If sentient beings see the Buddha’s pure form body, may these sentient beings never retreat from equal wisdom.’ After he had made this vow, he cast his five limbs to the ground and bowed universally to the immeasurable Buddhas of the ten directions. After bowing to the Buddhas, he held pearl flowers in his hands and scattered them above Sun Treasury, saying, ‘Preceptor, because of you, I have been able to hear the unsurpassed, pure Buddha wisdom. After hearing it, before the preceptor I have already aroused the profound mind of Anuttarā-Samyak-Saṃbodhi. If this vow is not false, and if I shall certainly become a Buddha, may the wondrous pearl flowers I have scattered transform into a flower canopy and remain above the preceptor’s head.’ When he had spoken these words, the jewels he had scattered became like jeweled lotus flowers, lined up in the sky and changed into a flower canopy. That canopy had light, complete in golden color. When the entire assembly saw this, they praised the great elder Constellation Radiance with one voice, saying, ‘Excellent! Excellent! Great elder, here within this great assembly, you have been able to arouse such a profound, vast, and great vow, and thus there has appeared this subtle and wondrous auspicious sign. Now that we behold this auspicious sign, there is no doubt that you will certainly become a Buddha.’

“At that time, Elder Constellation Radiance had a younger brother named Lightning Radiance. Seeing that his elder brother had aroused the Bodhi mind, he rejoiced in body and mind and said, ‘Elder brother, I now have much ghee and various fine medicines in my household. I pray that elder brother will permit me to give them universally to all, not limiting them to the Sangha.’ His elder brother replied, ‘Do as you wish.’ At that time, Elder Lightning Radiance said to his elder brother, ‘I now also wish to follow elder brother and arouse the profound mind of Anuttarā-Samyak-Saṃbodhi.’ His elder brother answered, ‘If you wish to arouse the mind, you should now bow to the Buddhas of the ten directions. Before the great preceptor, Bhikṣu Sun Treasury, you should arouse the profound aspiration for the unsurpassed Way.’ The younger brother said to his elder brother, ‘I now give this ghee and fine medicine to all, and I also take wondrous flowers and offer them to the Buddhas of the ten directions. By the dedication of this merit and virtue, may it be just like the vow made by my elder brother, equal and without difference. If my vow is sincere, true, and not false, may the supreme jeweled flowers I scatter remain in the empty sky like flowering trees.’ Then the assembly saw the lotus flowers scattered by Elder Lightning Radiance line up and remain in the sky. Each of those flowers stood in the sky like a Bodhi tree, complete with flowers and fruits. At that time, the assembly also praised Elder Lightning Radiance with one voice, saying these words: ‘The auspicious response you now manifest is equal to that of your elder brother, the elder, and without difference. In a future age, you will certainly become a Buddha; there is no doubt.’”

The Buddha told Ānanda, “You should now know that at that time the great elder gave the supreme medicine of the Snow Mountains, harītakī, to the Sangha. After the Sangha had taken it, they were able to hear the wondrous Dharma, and by the power of the medicine they removed two kinds of illness: first, the illness of excess or deficiency in the four great elements; and second, the illness of affliction, hatred, and anger. Because of this medicine, all those in the great assembly at that time aroused the mind of Anuttarā-Samyak-Saṃbodhi and proclaimed in a loud voice, ‘In future ages, we shall all become Buddhas.’ At that time, all those in the great assembly said to one another, ‘Now, because this great being has given two kinds of medicine in charity, we have been able to arouse the mind of the Unsurpassed Dharma King, and in the future we shall become kings in the trichiliocosm. In order to repay his kindness, we should establish a name for him. Let the name be established according to his conduct, and so let him be called Medicine-King.’”

The Buddha told Ānanda, “You should now know that when this Medicine-King Bodhisattva heard that all those in the great assembly had established a name for him, he bowed in homage to the assembly and said these words: ‘The great virtuous Sangha has established a name for me and called me Medicine-King. I should now accord with this name and cause what it signifies to be true and not false. If the giving that I have practiced, dedicated to the Buddha Way, will certainly come to accomplishment, then may my two hands rain down all medicines, and may I rub and wash sentient beings, removing all illness and suffering. If there are sentient beings who hear my name, bow to me, or contemplate the marks of my body, may I cause all these sentient beings to take the profound, wondrous, unobstructed Dharma medicine of Dhāraṇī. May I cause all these sentient beings, in their present bodies, to remove every evil, and may there be no prayer that does not come into accord. When I become a Buddha, may all sentient beings be complete in the Great Vehicle practice.’ When he spoke these words, from the empty sky there rained down canopies of flowers of the seven treasures, covering Medicine-King’s body. From within the light of the flower canopies, verses were spoken:

‘The great being’s wondrous and good vow gives medicine in charity and rescues all sentient beings.

In the future he will become a Buddha, named Pure Eye.

He will broadly liberate devas and human beings. His mind of loving-kindness will be without limit.

His wisdom eye will illuminate and penetrate all things. In the future he will become a Buddha.’

“At that time, after Medicine King heard these verses, his body and mind rejoiced, and he immediately entered samādhi. That samādhi was called Vimokṣa Adornment. Through the power of this samādhi, he saw countless Buddhas, purified his karmic obstructions, and immediately transcended the offenses of birth and death for nine hundred trillion asaṃkhyeya kalpas. The one whom obtained name from the the assembly at that time is now this Medicine King Bodhisattva-Mahāsattva.”

The Buddha told Ānanda, “You should now know that the younger brother who gave medicine to the people, because he gave medicine in charity, the people of the world praised this elder for giving medicine to the Sangha and giving it to all. Those who took this medicine obtained superior strength, obtained the wondrous and supreme medicine, and also heard the supreme and wondrous Dharma medicine of the Great Vehicle. At that time, the people of the world established a name for him according to his conduct and called him Medicine-Arisen. When Medicine-Arisen Bodhisattva heard that all the people of the world praised his virtuous conduct and established the name Medicine-Arisen for him, he thereupon aroused a vow, saying, ‘Now all the people of this world have established a name for me and called me Medicine-Arisen. In future lives, when I attain the ten kinds of pure powers, may I use the supreme Dharma medicine to give universally to all. May the blazing fires of affliction of all sentient beings who hear my name be swiftly extinguished. If there are sentient beings who bow to me, invoke my name, or contemplate the marks of my body, may I cause these sentient beings to take the supreme wondrous medicine of the deathless nectar of liberation.’

“At that time, after the great assembly heard these words, they each removed their necklaces and together scattered them toward Medicine-Arisen Bodhisattva. The necklaces they scattered became like a platform of the seven treasures and remained in the empty sky. Within the platform there was light, entirely golden in color, and it gave forth a sound like the voice of Brahmā, speaking these verses:

‘Excellent, supreme great being, you reveal and arouse a vast and great vow.

You will surely liberate sentient beings in suffering, and in your mind there is no doubt.

In the future you will become a Buddha, named Pure Treasury.

You will rescue and protect those submerged in the sea of suffering of all worlds.’”

The Buddha told Ānanda, “You should now listen well and carefully to the words spoken by the Buddha, and be cautious not to forget or lose them. Medicine-King and Medicine-Arisen Bodhisattvas are consecrated Dharma sons of the Buddhas, the World-Honored Ones of the past, present, and future. If sentient beings hear the names of these two Bodhisattvas, they will be able forever to cross beyond the sea of suffering, will not fall into birth and death, and will constantly be able to encounter Buddhas and Bodhisattvas. How much more so if they cultivate fully in accordance with what has been spoken. If virtuous men and virtuous women hear the divine mantras spoken by these two Bodhisattvas and contemplate the bodily marks of these two Bodhisattvas, in the present world they will certainly be able to see Medicine-King and Superior Medicine, and to see me and the one thousand Buddhas of the Worthy Kalpa. In future ages, they will see countless Buddhas, and each World-Honored One will teach them the Dharma. They will be born in pure Buddha lands, their minds will be firm, and they will never retreat from the mind of Anuttarā-Samyak-Saṃbodhi.”

At that time, Ānanda rose from his seat, bowed to the Buddha, circumambulated the Buddha seven times, and said to the Buddha, “World-Honored One, what should this scripture be called? How should it be received and upheld?”

The Buddha told Ānanda, “Listen carefully, listen carefully, and consider and remember this well. The essence of this Dharma is called The Extinguishing of All Karmic Obstructions. It is also called The Divine Mantras for Repenting of Evil Karma. It is also called The Wondrous Nectar Medicine for Curing the Illness of Afflictions. It is also called The Contemplation of the Pure Form Bodies of Medicine-King and Medicine-Arisen.”

The Buddha told Ānanda, “The essence of this Dharma has such supreme and wondrous names. After my Nirvāṇa, if bhikṣus and bhikṣuṇīs hear this scripture and, even for a brief moment, rejoice in it with utmost sincerity, the evil karma of the four grave transgressions will all be purified. If upāsakas and upāsikās hear this scripture and, even for a brief moment, rejoice in it with utmost sincerity, then if they have violated the five precepts or broken the eightfold fast, they will swiftly attain purity. If kings, ministers, kṣatriyas, householders, vaiśyas, śūdras, brāhmaṇas, and all others hear this scripture and, even for a brief moment, rejoice in it with utmost sincerity, the five heinous crimes and the ten evils will all be purified.”

The Buddha told Ānanda, “The original practices and causes and conditions of Medicine-King and Medicine-Arisen are good medicine for the illnesses of the people of Jambudvīpa.” At that time, after the World-Honored One had spoken these words, he remained silent, as though entering samādhi.

At that time, Jewel Heap, the elder’s son, together with the venerable Ānanda and the countless great assembly, heard the Buddha’s teaching and all greatly rejoiced. Because of their joy, among the assembly of elders five thousand people realized the acceptance of the nonarising of dharmas; among the Bodhisattvas who had come from other lands, ten thousand abided in the Śūraṅgama Samādhi; five hundred bhikṣus, disciples of Śāriputra, no longer received any outflows and accomplished Arhatship; and the devas, nāgas, and the eight classes of beings, immeasurable in number, all aroused the aspiration for the Unsurpassed and Perfect Enlightenment. At that time, the bhikṣus, bhikṣuṇīs, and the entire great assembly heard the Buddha’s teaching, rejoiced, received it, and practiced accordingly. They bowed and withdrew.