Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Furthermore, Śāriputra, when the Bodhisattva-Mahāsattva diligently and indefatigably cultivates Vīrya-Pāramitā, he gives rise to the perception that all beings are like sick persons. Why is this so? Because all beings are constantly sick, always burned and afflicted by the three kinds of scorching afflictions. Śāriputra, what are these three kinds of scorching afflictions? They are the scorching affliction of craving, the scorching affliction of anger, and the scorching affliction of delusion. The Bodhisattva-Mahāsattva thinks thus: ‘We should now use this agada ointment of unsurpassed and perfectly True Dharma to anoint these beings who are scorched by afflictions.’ Why is this? Because, by the reason of anointing with this cool and subtle ointment of the unsurpassed and perfectly True Dharma, all the illnesses of the scorching afflictions of craving, anger, and delusion in all beings can be utterly eliminated. Śāriputra, because the Bodhisattva-Mahāsattva anoints beings with this excellent medicine of the True Dharma and causes the three poisons to be extinguished, therefore this Bodhisattva-Mahāsattva cultivates Vīrya-Pāramitā indefatigably and vigorously. One should learn in this way.

“Furthermore, Śāriputra, when the Bodhisattva-Mahāsattva cultivates Vīrya-Pāramitā, its characteristics are measureless, and I should now proclaim them. Śāriputra, the Bodhisattva-Mahāsattva constantly thinks thus: ‘All beings are those who are sick. Why is this? Because they are constantly pressed by the scorching of the three poisons. If there are beings who fall into the hells, they are burned and afflicted by such craving, anger, and delusion; likewise those who fall among the animals, those in the realm of Yama, those among humans, and those in the heavens—there are no beings who are not burned and afflicted by these three poisons. If there are beings who are entangled in doubt, views, and the various afflictions, they too are constantly burned and afflicted by craving, anger, and delusion.’ Śāriputra, these beings possess the illness of afflictions. Apart from the Tathāgata, the unsurpassed physician king of the supreme Great Dharma, and the Bodhisattva-Mahāsattvas who have realized the Dharma-body and, with great vow-power, adorn their own bodies as the good medicine—aside from these, no other skilled physicians or superior wondrous medicines, whether applied as ointment or used as a poultice, can cause the scorching afflictions of craving, anger, and delusion to be calmed. Only these two—those just stated—can extinguish for all beings the illnesses of the scorching afflictions of craving, anger, and delusion.

“Furthermore, Śāriputra, you should understand this Dharma gate: the illnesses of craving, anger, and delusion in all beings cannot be cured by other physicians or medicines. Only the unsurpassed physician king, the Tathāgata, and the Dharma-body Bodhisattvas, through great power of vows, can eliminate them. Śāriputra, what is your thought on this? Are the sentient-being-realms more numerous, or are the earth-realms more numerous?”

Śāriputra said to the Buddha, “World-Honored One, according to my understanding of the subtle meaning taught by the Buddha, the sentient-being-realms are more numerous than the earth-realms, and they cannot be compared with the water-realms, fire-realms, or wind-realms either.”

The Buddha said, “So it is, so it is. Just as you have stated: the sentient-being-realms are more numerous than the great earth-realms; and further, the sentient-being-realms are more numerous than the wind-realms. Śāriputra, I shall now further proclaim such characteristics. Śāriputra, there are beings whose bodies are exceedingly subtle and difficult to see, not visible to the eyes of the various devas and sages outside the Buddha-Dharma, nor visible to the heavenly eye of the Śrāvakas or Pratyekabuddhas; only the Tathāgata’s pure heavenly eye can clearly perceive them. Śāriputra, with the pure heavenly eye, the Tathāgata can clearly behold within the space of an area the size of a chariot wheel beings possessing consciousness who are extremely subtle in form, whose numbers are measureless, far exceeding all beings born in the human and heavenly destinies throughout the trichiliocosm. Śāriputra, such boundless and limitless sentient-being-realms, and even all sentient beings throughout the trichiliocosm—whether born from eggs, or from wombs, or from moisture, or by transformation; whether possessing form or without form; whether having perception, or lacking perception, or neither with perception nor without perception; whether visible or invisible; and extending to all beings established by mere conventional designation—suppose that in a single kṣaṇa, or a single lava, or a single muhūrta of time, without before or after, all of them were to be reborn as humans at once. These beings would all become skilled physicians, with a life force of one kalpa, versed in the craft of medical formulas, fully knowing the medical arts, capable of being great physicians, expert in curing all diseases, all like the present physician king Jīvaka. Śāriputra, these physician kings gather together and deliberate, saying: ‘There is a being who harbors the illness of the scorching afflictions of craving, anger, and delusion. We, being physician kings, should apply ourselves diligently to eliminate them for him.’ Thus, Śāriputra, even if each of these physician kings were to hold in hand a cool and wondrous medicine, in quantity lofty and vast like Mount King Sumeru, and were diligently to apply themselves, desiring to extinguish the afflictions of craving, anger, and delusion of a single being; and were to grind that mountain king of medicine into powder and, for the entirety of their kalpa-long life force, apply and anoint that one being; even if all the physician kings exhausted their medical skills and all became utterly fatigued, and even if that mountain king of medicine were completely ground away and entirely applied, they would still never be able to extinguish the illnesses of the scorching afflictions of craving, anger, and delusion of that single being.

“Further, Śāriputra, when the Buddhas, the Tathāgatas, appear in the world and behold that beings possess the illness of afflictions, the Tathāgata uses only the proclamation of the ‘Contemplation of Impurity’ as this agada ointment of unsurpassed Dharma to anoint them. The scorching afflictions of craving in measureless beings are without exception extinguished. Thus anointed, measureless hundreds of beings, measureless thousands of beings, measureless hundreds of thousands of beings, measureless koṭis of beings, measureless hundreds of koṭis, measureless thousands of koṭis, measureless hundreds of thousands of koṭis of beings, measureless koṭis of nayutas of beings, measureless hundreds of koṭis of nayutas, measureless thousands of koṭis of nayutas, measureless hundreds of thousands of koṭis of nayutas of beings, extending to measureless kajkaras of beings, measureless vijvaras of beings, and even measureless inconceivable, inconceivable beings—all merely by hearing the single Contemplation of Impurity—have their scorching afflictions of craving simultaneously calmed. Śāriputra, the Tathāgata uses only the proclamation of the ‘Contemplation of Loving-Kindness and Compassion’ as this cool and wondrous medicine of unsurpassed Dharma to anoint them, and the scorching afflictions of anger in measureless beings are extinguished; and even for inconceivable, inconceivable beings, the extinguishing of anger is likewise so. Śāriputra, the Tathāgata uses only the proclamation of the ‘Contemplation of Dependent Origination’ as this cool and wondrous medicine unsurpassed Dharma to anoint them, and the scorching afflictions of delusion in measureless beings come to rest; and even for inconceivable, inconceivable beings, the ceasing of delusion is likewise so. Again, Śāriputra, the Bodhisattva-Mahāsattvas who have realized the Dharma-body also, with great power of vows, uphold and adorn their own bodies as Dharma-medicines, well able to extinguish the three-poison scorching afflictions of measureless beings, even to the extinguishing of the illnesses of the scorching afflictions of craving, anger, and delusion of inconceivable inconceivable measureless beings.

“Furthermore, Śāriputra, as I stated previously, the Bodhisattva-Mahāsattvas who have realized and accomplished the Dharma-body, through power of vows, uphold their own bodies as good medicine in order to extinguish the afflictive scorching illnesses of measureless, inconceivable beings. I shall now explain further such characteristics; you should listen attentively.

“Śāriputra, I recollect that in the past, countless kalpas ago, there appeared in the world a Buddha named the Lamp-Bearer, the Tathāgata, the Worthy One, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. Śāriputra, at that time the Tathāgata Lamp-Bearer, the Worthy One, the Perfectly Awakened One, bestowed a prediction upon me, saying: ‘You, mānava, in the future, after passing asaṃkhyeya kalpas, shall become a Buddha named Śākyamuni, the Tathāgata, the Worthy One, the Perfectly Awakened One, extending to the Buddha, the Bhagavān.’ Śāriputra, after that Buddha Lamp-Bearer bestowed the prediction upon me, I at that very moment realized and accomplished the Dharma-body. After the Buddha’s passing into Nirvāṇa, I was reborn as Śakra, named Subtle Vision, among the devas of the Heaven of the Thirty-Three, obtaining great mastery, possessing great supernormal powers, endowed with great majesty, with my lineage blazing in splendor.

“Śāriputra, at that time in Jambudvīpa there were eighty-four thousand great cities, and immeasurable thousands of villages, settlements, markets, and dwelling places, and immeasurable hundreds of thousands of koṭis of nayutas of beings living therein, densely populated and flourishing. Śāriputra, just at that time a great kalpa-ending epidemic appeared. Countless beings were afflicted with severe illnesses: their bodies festered, ulcers swelled, carbuncles and boils arose, scabies and malignant sores appeared, disorders of wind, heat, and phlegm clashed against one another; in brief, all sufferings of disease assembled in full. At that time immeasurable hundreds of thousands of physicians and medical masters labored to cure these sufferings, applying themselves diligently, becoming utterly exhausted, yet not a single being was healed. Śāriputra, those immeasurable beings afflicted by illness, having not encountered a good physician, were oppressed by disease, without protection or refuge, wailing together, crying out in pain, tears and mucus streaming, saying: ‘We now suffer such immeasurable heavy illnesses! Where might there be a deva, a nāga, a yakṣa, a gandharva, or the various rākṣasas, humans, or non-humans, who, bearing great compassion, could remove our sufferings of illness? If there is one who can remove our illness and suffering, we will withhold nothing, not even the slightest treasure; we will greatly repay their kindness and follow their instructions.’ Śāriputra, with my pure heavenly eye surpassing that of humans, I beheld all beings tormented in body by the various epidemic illnesses, encircled by sorrow and distress, without relief. And with my pure heavenly ear surpassing that of humans, I fully heard the voices of beings crying and lamenting, extremely grievous and painfully unbearable.

“Śāriputra, after I had thus seen and heard these matters, I generated profound great compassion for those beings and thought: ‘How pitiable indeed! Such immeasurable and boundless beings have fallen into these heavy illnesses, without dwelling, without shelter, without protection, without refuge, without anyone capable of healing them. I shall now determine to become a dwelling, become a shelter, become protection, become refuge, become a healer for all beings, and certainly cause their illnesses and afflictions to be entirely pacified.’ Śāriputra, at that time I concealed my vast and lofty body of Śakra and, not far from the great city of Kuru in Jambudvīpa, manifested as a vast body of a single being, named Suma. After taking birth, I dwelt in the sky and proclaimed throughout all of Jambudvīpa with a gāthā, speaking the verse:

‘Not far from the great city of Kuru, there is one of vast body named Suma.

If beings eat his flesh, all illnesses and afflictions will be cured.

He harbors neither anger nor any harming rage; He was born in Jambudvīpa in order to be good medicine.

You should rejoice and be gladdened—Do not be astonished nor harbor doubt. You may freely cut and take his flesh and dispel all sufferings.’

“Śāriputra, at that time the eighty-four thousand cities, villages, marketplaces, and dwellings throughout all of Jambudvīpa, together with immeasurable thousands of all conscious beings who were tormented by illness, after hearing this sound, all at once went to the place of the vast body of the Bodhisattva Suma near the great city of Kuru. They vied with one another, using sharp knives to cut or slice the flesh of his body. Śāriputra, the Bodhisattva Suma, cultivating Vigour with purity and steadiness, at the very moment when he was being cut and sliced, produced a mighty sound from within his body and spoke a gāthā, saying:

‘If I can truly realize Bodhi, Let the treasury of my wisdom become boundless,

And let the sincere vow that I now declare cause my bodily flesh to be forever inexhaustible.’

“Śāriputra, at that time all beings of Jambudvīpa, oppressed by illness, cut away portions of the Bodhisattva’s body—some carried them off, and some consumed them on the spot. Although the Bodhisattva endured such injury, by the power of his original vow his body was restored instantly with every cut, without the slightest depletion or loss. Śāriputra, after these beings had eaten the flesh of the Bodhisattva Suma, all illnesses were entirely eliminated; and once cured, their minds obtained ease and their bodies displayed no variation. When these beings attained bodily and mental ease, they spread the word throughout the whole of Jambudvīpa, saying: ‘Come and eat this flesh. All illnesses are cured and removed. There is no variation, and body and mind become peaceful and joyful.’

“Śāriputra, at that time all the people of Jambudvīpa—whether men or women, boys or girls—who had eaten the Bodhisattva’s flesh and been cured of their illnesses, bore profound gratitude toward this Suma Bodhisattva and reflected: ‘This Suma has bestowed exceedingly great kindness, removed our illness and suffering, granted us well-being, and caused our bodies and minds to remain unchanged. How should we make offerings in order to repay such deep benevolence?’ Having generated this thought, they gathered together and went to the place of the vast body of the Bodhisattva Suma near the great city of Kuru. When they arrived, they circumambulated the Bodhisattva, their gratitude profound, their sorrow and joy intertwined to the point of being unable to restrain themselves, and spoke this gāthā:

‘Virtuous One, you are like a dwelling and a protector; Virtuous One, you are a good physician and a wondrous medicine.

We pray you will compassionately reveal your teaching. How should we make offerings to you?’

“Śāriputra, at that time, I manifested such a vast body in order to relieve these beings of such suffering from illness. Seeing that these immeasurable beings felt gratitude toward me and took refuge in me, I withdrew the great manifested body of Suma and restored the form of Śakra, standing before the beings, my majesty radiant and blazing. I said to them: ‘You should understand: if, because of illness and suffering, you were cured by the flesh of my body, and now you feel gratitude and wish to repay me, then know this well—

‘It was not for the sake of villages, cities, rest-houses, royal capitals, kingdoms, fields, houses, or dwellings that I felt compassion for your illness and gave my bodily flesh. It was not for the sake of gold, silver, maṇi-jewels, beryl, pearls, conch-shells, jade, or coral that I performed the giving of bodily flesh. It was not for the sake of elephants, horses, cattle, sheep, herds, or livestock. t was not for the sake of women, men, boys, girls, servants, or attendants. It was not for the sake of food, drink, clothing, bedding, medicines for illness, or other requisites. It was not for the sake of gardens, pools, palaces, or towers that I felt compassion for your suffering and performed the giving of bodily flesh.

‘You should understand that the sole reason I felt compassion for your suffering and relinquished my flesh was to cause beings to be distant from unwholesome deeds. If you truly wish to repay me, then for my sake you should forever cut off and forever abandon killing, forever cut off and forever abandon taking what is not given, forever cut off and forever abandon the conduct of wrong desire; likewise, you should forever cut off and forever abandon false speech, divisive speech, harsh speech, and frivolous speech, as well as the karmas of craving, anger, and wrong views. If you can thus forever cut off and forever abandon these, this is the true benefit; this is the true repayment of kindness.’

“Śāriputra, at that time Śakra further spoke this gāthā to the great assembly:

‘I do not seek heaps of treasure vast and lofty like Mount Sumeru,

Nor do I seek maidens of the heavens, Nor any kinds of clothing, food, or bedding.

If you wish to make offerings to the great-bodied Suma, You should honor one another and live in harmony,

Regard each other with respect and compassion, And diligently cultivate the pure and excellent Ten Wholesome Paths.

You should safeguard one another, Constantly and unitedly abiding within the Ten Wholesome Paths.

This is what is called the great flourishing offering of Dharma, For the Bodhisattva does not seek worldly wealth.

I have no need of any worldly treasure, Nor abundant food or splendid garments,

Nor elephants, horses, chariots, cattle, sheep, Nor bedding, nor maidservants, nor various requisites.

You should unite together and uphold well the pure Ten Wholesome Paths,

Gradually giving rise to vast compassion And mutually nurturing and cultivating its realization—This indeed is the meaning of benefit.’

“Śāriputra, at that time the immeasurable beings throughout all of Jambudvīpa, having heard my words of encouragement and exhortation, in gratitude for the kindness received, bowed at my feet and all upheld the ten kinds of pure and wondrous wholesome karmic paths. Śāriputra, at that time I further expounded the True Dharma extensively for that great assembly, opening, revealing, teaching, and guiding them, urging them toward joy; afterward I gathered in my divine body and disappeared from the world. Thus, Śāriputra, I clearly recollect that in that past age, all beings of Jambudvīpa who ate the flesh of the Bodhisattva Suma, from that time until now, not a single one has fallen into any evil destiny. When their lives ended, all were born in the Heaven of Thirty-Three and, due to their past karmic power, were born together with precepts. Śāriputra, at that time I taught those devas further according to their capacities, opening and revealing the Dharma, instructing them and urging them toward joy, so that some abided in the Śrāvaka Vehicle, some abided in the Pratyekabuddha Vehicle, and some abided in the Vehicle of the Anuttarā Knowledge of All-Aspects. Because these beings heard my Dharma, some have already entered Parinirvāṇa, some are presently entering Parinirvāṇa, and some in the future will certainly enter Parinirvāṇa. Śāriputra, observe this: a Bodhisattva-Mahāsattva who abides in the Dharma-body, through cultivating Vīrya-Pāramitā, accomplishes such great supernormal power, such great majestic power, such great might, that merely by the blessing of relinquishing a single body he can greatly mature boundless beings, enabling them all to abide in the three vehicles and attain non-retrogression.”

At that time the venerable Śāriputra said to the Buddha, “World-Honored One, what is it that the Bodhisattva-Mahāsattva attains as the mark of the Dharma-body when he practices Vīrya-Pāramitā with diligent cultivation? I pray that the World-Honored One will explain this for me.”

The Buddha said to Śāriputra, “The marks of the Dharma-body of the Bodhisattva-Mahāsattva are birthless and deathless, firm and indestructible, like vajra, Inconceivable. Yet the Bodhisattva-Mahāsattvas who have attained the Dharma-body, wishing to transform beings whose bodies perish, manifest a perishable body; and wishing to transform those whose bodies do not perish, manifest an imperishable body. Nevertheless, this Dharma-body is perfectly complete and replete, not burned by fire, not cut by a blade, firm and indestructible like vajra.

“Śāriputra, the Bodhisattva-Mahāsattva who abides in the Dharma-body, because he cultivates Vīrya-Pāramitā with indefatigable diligence, is one who, without function, merely through his body can mature measureless beings, not requiring mental discrimination or conceptual thought. This Bodhisattva’s body itself is able to know and fully understand the characteristics of all bodies and at once enters the Dharma-nature of True Thusness of his own body. The True Thusness of his own body enters the True Thusness of all dharmas; the True Thusness of all dharmas enters the True Thusness of his own body. The True Thusness of his own body enters the True Thusness of all Buddhas; the True Thusness of all Buddhas enters the True Thusness of his own body. The True Thusness of his own body enters the True Thusness of the past, future, and present; and the True Thusness of the past, future, and present likewise enters the True Thusness of his own body.

“Moreover, the True Thusness of the past does not contradict the True Thusness of the future, and the True Thusness of the future does not contradict the True Thusness of the past. The True Thusness of the past does not contradict the True Thusness of the present, and the True Thusness of the present does not contradict the True Thusness of the past. The True Thusness of the future does not contradict the True Thusness of the present, and the True Thusness of the present does not contradict the True Thusness of the future. The True Thusness of the present does not contradict the True Thusness of the future, and the True Thusness of the future does not contradict the True Thusness of the present.

“Furthermore, the True Thusness of the past, the future, and the present is the True Thusness of the aggregates, elements, and sense-fields; the True Thusness of the aggregates, elements, and sense-fields is the True Thusness of defilement and purity; the True Thusness of defilement and purity is the True Thusness of cyclic existence and quiescence; the True Thusness of cyclic existence and quiescence is the True Thusness of preparatory practices; the True Thusness of preparatory practices is the True Thusness of all formations. And all formations are True Thusness, and this True Thusness is all formations.

“Furthermore, Śāriputra, what is called True Thusness is the real nature, the suchness-nature, not non-suchness-nature, not distant-from-nature, having no movement, having no turmoil, being non-conflicting, being without contention. Again, Śāriputra, True Thusness is that which has no contention; because it has no contention, it is named True Thusness. And yet the Tathāgatas speak of it as ‘contention.’ Śāriputra, the meaning of True Thusness is compliance and receptivity. For what reason do the Tathāgatas then refer to it as ‘contention’? Śāriputra, because the Tathāgata is free from all contention. For this reason the Bodhisattvas constantly manifest all forms of contention. Yet the Tathāgatas themselves have no contention and have never produced contention. Why is this? Because without opposition and without contention, they are called Tathāgatas. However, the Tathāgatas constantly manifest various forms and shapes appearing as contention, not because the Tathāgatas themselves possess inner agitation. The Bodhisattva-Mahāsattvas, with the knowledge of seeing things as they truly are, contemplate the body of the Tathāgata. Within the Tathāgata’s body of equal Dharma-nature they contemplate their own body’s equal Dharma-nature; within their own body’s equal Dharma-nature they contemplate the Tathāgata’s equal Dharma-nature. Again, within their own equal Dharma-nature they contemplate all bodies and non-bodies; and within all bodies and non-bodies they contemplate that Inconceivable body. Because the Bodhisattva-Mahāsattvas comprehend dependent origination, they penetrate all bodies; and having thus penetrated, they draw in and gather the Dharma-body.

“Śāriputra, when the Bodhisattva-Mahāsattva is drawing in and gathering this Dharma-body, I say that such Bodhisattvas have realized the Dharma-body. Having realized it, they can also manifest bodies of aggregates, elements, and sense-fields. You should know that such bodies are manifestations of the Dharma-body. Therefore, Śāriputra, whenever beings encounter such a Dharma-body, whether by seeing or hearing it, they are all tamed. And even when they touch that body, they are enabled to accomplish various benefits.

“Furthermore, Śāriputra, it is like the physician king Jīvaka. He gathers various medicines and blends them into a single form, transforming them into the figure of a woman, whose appearance is beautiful, whose body is splendid, whose complexion is pure and radiant, pleasing to behold. Because this physician king is skilled in fabrication, he causes this medicine-woman image to be exquisitely fashioned and well adorned. Śāriputra, although this medicine-woman image has no thought and no discrimination, she is able to display various actions such as walking, standing, sitting, or lying down. Whenever noble and wealthy ones, great kings, princes, ministers, elders, and the lesser kings suffer the pains of illness and come to the physician king Jīvaka, after the physician king has examined their illnesses, he gives this medicine-woman to them as a companion. When they receive the medicine-woman, merely by holding her or by the slightest bodily contact, all their illnesses and sufferings naturally disappear; their bodies and minds become secure, stable, and joyful, without any further variation. Śāriputra, the subtle and wondrous medical wisdom of this physician king Jīvaka in curing the illnesses of the world cannot be matched by any other worldly physician. In the same way, Śāriputra, the Bodhisattva-Mahāsattva manifested by the Dharma-body is also thus. For all beings, whether men or women, boys or girls, if they suffer the illnesses of the scorching afflictions of craving, anger, and delusion and come to the Bodhisattva, simply by their bodies making brief contact with the Bodhisattva, all their illnesses and sufferings are completely extinguished, and at once they discern that they themselves are far removed from those various scorchings. Why is this? Because the great vows originally generated by the Bodhisattva-Mahāsattvas are wholesome and pure.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva of the Dharma-body does not rely on morsel-food in order for his body to abide. Although he clearly knows that all food and drink are originally empty and without self-nature, nevertheless, out of compassion for beings, he still manifests the receiving and use of food; though he manifests eating, inwardly he does not cling, nor does he ever become attached to his own body. Why is this? Because the power of the Dharma-body neither retreats nor is lost, neither decreases nor is diminished, and does not rely on food for the support of its body. Moreover, Śāriputra, although the Bodhisattva-Mahāsattva of the Dharma-body fully understands matters of birth and death, he manifests a body that has birth and has death. Why is this? For the sake of maturing beings, he manifests the completion of a life-span; yet this Bodhisattva-Mahāsattva knows that all dharmas have no completion. He manifests having birth, yet knows that all dharmas have no arising activity; and although he manifests arising, he knows that all dharmas are ultimately without birth. Furthermore, this Dharma-body takes Dharma as its nourishment and is sustained by Dharma-power, relying upon Dharma and original vow-power, and without constructed effort is able to mature beings. Śāriputra, all these characteristics of the Bodhisattva-Mahāsattva of the Dharma-body are realized because he practices Vīrya-Pāramitā with indefatigable diligence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The body is firm and indestructible like adamant; observing the proper occasion, it manifests birth.

Poison, evil, blades, and fire cannot burn or injure it, yet it transforms and liberates beings who, as they perceive, are burned and harmed.

For those who are ill, it manifests as good medicine; for beings who are hungry and thirsty, it manifests as food and drink.

Because the Dharma-nature of all dharmas is originally without distinction, apart from the Dharma-body there is no other body.

Having thoroughly understood that all dharmas arise from conditions, he knows there is no such thing as a mānava or mind-made.

When many conditions converge, suffering continues without interruption; when many conditions disperse, the continuity of suffering is cut off.

He knows that the aggregate of form is not solid, like a bubble of foam; the aggregate of feeling is like a bubble floating upon water;

all perceptions are like the shimmering mirage in great heat; all formations are like the plantain trunk, hollow and without substance.

Like a dancer in the world skilled in illusion, who in a single instant can manifest various forms,

so too is the functioning of the consciousness aggregate; one who is wise gives rise to no longing for it.

One should understand that worldly wealth is like an arrow released from the bowstring, like lightning, or like a waterfall in the mountains.

It gathers for a moment and then disperses like drifting clouds; the wise give rise to no longing for it.

In the three realms there is no being who has not once enjoyed pleasures like those of the heavens,

and then fallen again into the hells to suffer affliction. The Buddha-sons observe this and do not seek birth in the heavens.

His mind abides nowhere, like one wandering in empty space; it is neither existent nor nonexistent, free from all supports.

Though he is born in various realms, he has no birth and death, because he has realized the Great Self that is without old age and without death.”

“Furthermore, Śāriputra, when the Bodhisattva-Mahāsattva of indefatigable diligence cultivates Vīrya-Pāramitā, he should train with a right mind in this way. Śāriputra, even if the world were entirely filled with physicians, spread across the whole earth, they still would not be able to comprehend the three great illnesses. Why is this? Because they are unskilled and without wisdom, and therefore cannot recognize the three great illnesses of craving, anger, and delusion. Śāriputra, those physicians without wisdom not only cannot recognize these three great illnesses, they also cannot understand the three great medicines that counteract them. Which three? They cannot understand that craving is a great illness, which should be treated with the medicine of the Contemplation of Impurity; anger is a great illness, which should be treated with the medicine of loving-kindness; delusion is a great illness, which should be treated with the medicine of dependent origination.

“Śāriputra, such physicians can treat only one or two individual diseases; they cannot universally cure all illnesses. They can only temporarily ease a few symptoms; they cannot utterly eradicate or bring about final healing. The Bodhisattva-Mahāsattva reflects thus: ‘Now, because I cultivate Vīrya-Pāramitā and walk the Bodhisattva Path, how could I follow and imitate such physicians? I should rely upon the Buddhas, the World-Honored Ones, the unsurpassed Kings of Great Physicians who understand all dharmas and who are able to bring complete healing to all sufferings. This Great Physician-King I should follow, rely upon, and learn from. After learning, I should universally cure all illnesses, not merely individual ailments. I should utterly remove the root of all illnesses, not merely give temporary relief without eliminating the cause.’

“Śāriputra, this Bodhisattva-Mahāsattva further thinks: ‘I should accumulate this agada ointment of unsurpassed Dharma, so that all beings, simply upon hearing the sound of this medicine, will naturally eliminate the heavy illnesses of craving, anger, and delusion.’ Therefore, Śāriputra, the Bodhisattva-Mahāsattva of indefatigable diligence, because he cultivates Vīrya-Pāramitā, accumulates this agada ointment of unsurpassed Dharma and applies and anoints all beings who are ill. This ointment is not shared by the teachings of the Śrāvakas or pratyekabuddhas. Only the Tathāgata, the unsurpassed King of Great Physicians who understands all dharmas, can use this agada ointment of unsurpassed Dharma to anoint the great conch of vast Dharma. After anointing it he sounds it, and its sound circulates throughout the triple-thousand great-thousand world-system; all beings within it, without limitation to any category, simply upon hearing this sound, have all the heavy illnesses of craving, anger, and delusion completely eliminated.

“Those thus cured are not merely one hundred beings, nor one thousand beings, nor one hundred thousand beings; they are not one koṭi of beings, nor one hundred koṭis, nor one thousand koṭis, nor one hundred thousand koṭis of beings. They are not one koṭi of nayutas of beings, nor one hundred koṭis of nayutas, nor one thousand koṭis of nayutas, nor one hundred thousand koṭis of nayutas of beings, nor even one kajkara of beings. Those thus liberated extend to inconceivable inconceivable beings, all of whose great illnesses of the three poisons are entirely extinguished.

“Furthermore, Śāriputra, it is like in the great snow mountains there is a great medicine king called vigama. If someone merely hears its sound, all the fierce poisonous heat in the world is extinguished. And within one hundred yojanas around the place where this medicine king abides, through the blazing strength of its majestic power, all evil poisons lose their potency. If one uses the Medicine-King vigama to anoint a great conch or a great drum, then whether struck or blown, wherever its sound reaches, any beings who have drunk poison, or been bitten by venomous insects, or afflicted by poisoned ointments, poisoned arrows, and the various forms of poison, simply by briefly hearing that conch or drum sound, all poisons are eradicated.

“Śāriputra, such a peerless and wondrous great medicine king as vigama cannot be recognized by any worldly physician; only the physician king Jīvaka knows its appearance and its medicinal nature. In the same way, Śāriputra, the Bodhisattva-Mahāsattva of indefatigable diligence is also thus. Because he cultivates Vīrya-Pāramitā, he accumulates this agada ointment of unsurpassed Dharma that is not shared by the teachings of the Śrāvakas or pratyekabuddhas. Only the Tathāgata, the unrivaled Great Physician-King of the unsurpassed True Dharma, who can extinguish all the sufferings of beings, is able to take this unsurpassed Dharma-agada ointment and anoint the great conch of vast Dharma. After anointing it, he blows it; its sound proclaims throughout the triple-thousand great-thousand world-system. All beings within it, extending even to inconceivable inconceivable numbers of beings, upon hearing that sound, have the great illnesses of craving, anger, and delusion all completely pacified with nothing remaining.

“Furthermore, Śāriputra, from where does this agada ointment of unsurpassed Dharma come, and from where does it gather here? Śāriputra, you should know that this ointment arises from the great Bodhi-vessel. And again, Śāriputra, from where does that Bodhi-vessel arise? You should know that it arises from the Bodhisattva’s treasury-chest of Dharma-wealth. And again, Śāriputra, from where does that Bodhisattva treasury-chest arise? You should know that it comes from never departing from the Great The Treasury of Bodhisattva Dharma-gate. Therefore, Śāriputra, the Bodhisattva-Mahāsattva of indefatigable diligence, wishing to cultivate Vīrya-Pāramitā, should most sincerely seek such sūtras belonging to the Great The Treasury of Bodhisattva Dharma-gate, listen to them, uphold them, or read and recite them, investigate their meanings, and widely teach and explain them for beings.

“Śāriputra, you should further understand these characteristics, which I shall now again proclaim and elucidate. If Bodhisattva-Mahāsattvas of indefatigable diligence, because they cultivate Vīrya-Pāramitā, hear what I have taught, then regarding this scripture they should most sincerely investigate its meaning and teach it for others.

“Śāriputra, in a past age long, long ago, beyond asaṃkhyeya kalpas in the far distant past—vast, measureless, Inconceivable, impossible to calculate; and even surpassing that number, and again surpassing that measure—at that time there appeared in this world a Buddha named Red-Lotus-Superior, the Tathāgata, the Worthy One, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. Śāriputra, when that Buddha’s assembly of Śrāvaka disciples gathered for the first great convocation, there were in full eighty koṭis, all great Arhats, all outflows exhausted, and having attained the supreme Pāramitā of mastery over the mind. Śāriputra, when that Buddha completed a life force of eighty years, he entered Nirvāṇa. His True Dharma abode in the world for five hundred years; the semblance Dharma also abode for five hundred years; his relics were distributed—just as, after my entering Nirvāṇa, my relics will be honored and disseminated.

“Śāriputra, nearly one hundred years after that Buddha entered Nirvāṇa, there was a Bodhisattva who, having passed away in another world-system, was reborn in this world within the household of a king. Immediately upon being born, he cried out loudly: ‘How rare! Now I have been born in a place of adharma. How rare! Now I have been born in a place of adharma.’ After proclaiming this, he again said: ‘Today I shall cultivate the practice of Dharma. Today I shall cultivate the practice of Dharma.’ The people were astonished and perplexed, and because they heard him repeatedly speak in this manner, they commonly named him ‘Dharma-Practice.’

“Śāriputra, that prince Dharma-Practice gradually grew, his faculties becoming mature; at the age of twenty, with purified faith, he renounced the household life and set forth toward the Unsurpassed Path. After renouncing the world, he dwelled alone in a secluded and silent forest, abiding in a quiet dwelling. At that time a great deva in the sky came and said to him: ‘Bhikṣu, you should know: if today you aspire to the Buddha-fruit of the Tathāgata—the Dharma that is lofty in name and supreme in rank—you should diligently study the subtle Dharma-gate of the Great The Treasury of Bodhisattva. If you have not yet obtained it, you must not abandon vigor. Seek it single-mindedly, and do not let your efforts become fruitless.’

“Śāriputra, when the bhikṣu Dharma-Practice heard the words of the deva, his mind rejoiced greatly, exulting without measure; his body and mind became peaceful and joyful, and he at once began seeking the The Treasury of Bodhisattva Dharma. He personally traveled to villages, towns, royal capitals, kingdoms, and even rest-houses, searching everywhere, yet found nothing. Then the bhikṣu Dharma-Practice continued onward to various monasteries; whenever he encountered bhikṣus or bhikṣuṇīs, he asked them: ‘Virtuous ones, where might one find the subtle Dharma-gate of the Great The Treasury of Bodhisattva, by which Bodhisattva-Mahāsattvas cultivate and bring forth the wondrous Dharma of immeasurable Buddhas?’ They replied: ‘Bhikṣu, you should know, we have never heard of anything called the subtle Dharma-gate of the Great The Treasury of Bodhisattva; today, because of your words, we have for the first time had the name “The Treasury of Bodhisattva Dharma-gate” enter our ears.’

“Śāriputra, at that time the bhikṣu Dharma-Practice further reflected: ‘Such a Dharma-gate, the wondrous Dharma of Buddhas—devas should not speak falsely of such matters. I now vow never to abandon heroic vigor; until I hear the The Treasury of Bodhisattva Dharma-gate, I shall never relax even slightly or fall away.’ He again asked those bhikṣus: ‘Where precisely is the place where the Tathāgata Red-Lotus-Superior entered Nirvāṇa and his body was cremated? Please point me the direction; I shall go there and cultivate vigorous practice.’ Those bhikṣus told him: ‘Bhikṣu, know that this direction is where the Bhagavān Red-Lotus-Superior, the Tathāgata, had his body cremated.’

“Then the bhikṣu Dharma-Practice immediately proceeded there. Upon arriving, he prostrated, circumambulated countless times, withdrew to sit at one side, crossed his legs in full lotus, gathered his mind into one-pointedness, contemplated the Buddha before him, and vowed: ‘Here I sit in full lotus. If I cannot have Red-Lotus-Superior, the Tathāgata, appear before me in person and hear from him the subtle Dharma-gate of the Great The Treasury of Bodhisattva, then I vow not to loosen this posture and not to rise from this place.’

“Śāriputra, at that time the Deva-Seer bhikṣu Dharma-Practice, firm in vigor, having made this vow and seated in full lotus, after seven days, from the eastern world there came a Bhagavān named TreasureTathāgata, Worthy One, Perfectly Awakened One. For the sake of the bhikṣu Dharma-Practice, the Deva-Seer, he came from that realm and appeared before him, revealing and explaining the Eight-Gate-Phrase-Dharma, and further told him: “Deva-Seer bhikṣu, you should now accord with the Eight-Gate-Phrase-Dharma—the subtle Dharma-gate of the Great The Treasury of Bodhisattva—and practice diligently. Then the Dharma of the Buddhas will not be difficult to accomplish.

“At that time, the Deva-Seer bhikṣu, hearing the Buddha’s instruction, diligently cultivated the Eight-Gate-Phrase-Dharma, and before long accomplished the Inconceivable, unsurpassed, great mastery of vast hearing. Immediately he rose from the ground, leaving his former seat. Wishing to widely cultivate Vīrya-Pāramitā, he exerted heroic Vigour and traveled to the villages, towns, royal capitals, kingdoms, and even rest-houses; from place to place he proclaimed, expounded, and disseminated this subtle Dharma-gate of the Great The Treasury of Bodhisattva. For sixty years he taught, and during this time the number of beings—devas and humans—that he transformed reached a full koṭi, all of whom were established securely within the three vehicles.”

“Śāriputra, that Deva-Seer bhikṣu, having completed his instruction and transformation of beings, at the time of approaching death said: ‘May I be reborn again in the human realm of this Buddha-world and continue to cultivate the practice of Dharma.’ After making this vow, he passed away. Through the power of that vow, he was reborn in this world of Jambudvīpa in the household of a layman. On the very day of his birth he cried out in a loud voice, ‘Today I shall cultivate the practice of Dharma,’ and again he said, ‘Today I shall cultivate the practice of Dharma.’ Because the people heard him speak thus, they continued to call him by his former designation and named him ‘Dharma-Practice.’

“Śāriputra, this boy Dharma-Practice, though bearing the body of an eight-year-old child, with purified faith renounced the household life and set forth toward the Unsurpassed Path. Not long after renouncing the world, by the force of his past cultivation, the unsurpassed profound meaning of the subtle Dharma-gate of the Great The Treasury of Bodhisattva naturally appeared before him. The bhikṣu Dharma-Practice abided in this Great The Treasury of Bodhisattva Dharma-gate and, for sixty years, widely taught the Dharma and guided others. He himself traveled to villages, towns, royal capitals, kingdoms, and even rest-houses, everywhere teaching and leading beings, opening and revealing this Dharma for them. During those sixty years, he instructed devas, humans, and others numbering a full koṭi, all of whom matured within the three vehicles: some abided in the Śrāvaka Vehicle, some in the Pratyekabuddha Vehicle, some in the unsurpassed Great Vehicle.

“Śāriputra, when the bhikṣu Dharma-Practice had completed his transformation of beings and approached death once more, he again made a vow, saying: ‘May I in the future obtain a human body again, renounce the world, and hear the Dharma.’ After his life ended, due to the power of his vow, he again took birth in this world of Jambudvīpa, in a royal household. On the day of his birth, a deva in the sky proclaimed in a loud voice: ‘In this sentient-being realm, the Bodhisattva Dharma-Victory has appeared in the world.’ The deva proclaimed it once more: ‘In this sentient-being realm, the Bodhisattva Dharma-Victory has appeared in the world.’ When the people heard the deva’s proclamation, they named this prince ‘Dharma-Victory.’

“Śāriputra, the prince Dharma-Victory gradually grew, his faculties maturing; at the age of twenty, with purified faith, he renounced the household life. After he renounced the world, the people called him the bhikṣu Dharma-Victory. Śāriputra, because the bhikṣu Dharma-Victory possessed the sustaining power of great mindfulness and wisdom, the subtle Dharma-gate of the Great The Treasury of Bodhisattva naturally appeared before him. He diligently cultivated and was well able to cut off the doubts of beings forever. For sixty years he personally traveled and taught, moving through villages, towns, royal capitals, kingdoms, and even rest-houses, opening and revealing this Dharma for beings. In those sixty years he matured devas and humans numbering a full koṭi, establishing them in the mind of Anuttarā-Samyak-Saṃbodhi.”

“Śāriputra, when the bhikṣu Dharma-Victory was about to pass away, he again vowed: ‘May I, in the life to come, be born among humans and renounce the world with right faith.’ Immediately after making this vow he died and was reborn again in this world, in the household of a great and wealthy elder. At the time of his birth, a deva announced loudly: ‘In this world, the Bodhisattva Mind-Acquired appears today.’ Again the proclamation was repeated. Hearing this heavenly announcement, the people named him ‘Mind-Acquired.’ Śāriputra, this Bodhisattva Mind-Acquired, his faculties fully mature, bearing a body like one twenty years of age, renounced the household life with purified faith. As soon as he renounced the world, by the force of past habit-power, he accomplished the Inconceivable, supreme, unsurpassed, unfailing All-Retaining, and possessed vast hearing. For sixty years he personally instructed and guided others, traveling through villages, towns, royal capitals, kingdoms, and even rest-houses, everywhere disseminating teachings, proclaiming the True Dharma, cutting off the doubts of beings, and revealing the subtle Dharma-gate of the Great The Treasury of Bodhisattva. After sixty years he established devas and humans numbering a full koṭi: some abided in the Śrāvaka Vehicle, some in the Pratyekabuddha Vehicle, and some abided in the unsurpassed Buddha-wisdom.

“Śāriputra, when the Bodhisattva Mind-Acquired had completed his instruction of beings, and approached death, he again vowed: ‘May I in the future be born among humans and renounce the world with right faith.’ After his life ended, he was again reborn in this world, in the household of a great king. At the time of his birth, a deva proclaimed in a loud voice: ‘In this realm of beings, the Bodhisattva Dharma-Reliance has appeared in the world.’ This was repeated twice. Hearing the heavenly announcement, the people named this prince ‘Dharma-Reliance.’

“Śāriputra, this Bodhisattva Dharma-Reliance gradually grew, his faculties becoming complete; at twenty years of age he renounced the household life in faith. Immediately upon renouncing the world, through the force of past habituation, he accomplished uninterrupted mindfulness and mindfulness-power, and the subtle Dharma-gate of the Great The Treasury of Bodhisattva naturally appeared before him. Śāriputra, this Bodhisattva Dharma-Reliance, as a bhikṣu, taught and traveled for fifty years, going from settlement to settlement, from village to village, from city to city, from rest-house to rest-house, from kingdom to kingdom, from royal capital to royal capital, opening this The Treasury of Bodhisattva Dharma-gate for beings and cutting off their doubts. In those fifty years he matured four koṭis of devas and humans, establishing them in the Śrāvaka Vehicle, or the Pratyekabuddha Vehicle, or the unsurpassed Great Vehicle of all Buddhas.

“Śāriputra, when that Bodhisattva-Mahāsattva Dharma-Reliance passed away from that place, he was born in the world of the Tathāgata Treasure in the eastern direction. Immediately upon being born, he accomplished the Inconceivable, unsurpassed mastery of vast hearing, and he taught and guided sixty-eight koṭis of devas and humans, all of whom became fully matured and abided within the three vehicles. Śāriputra, when that Bodhisattva Dharma-Reliance completed the teaching and transformation of beings in the Dharma of the Tathāgata Treasury and then passed away, he again returned to this world, into Jambudvīpa of the Buddha-realm of Red-Lotus-Superior, being born into the household of a great king. At the moment of his birth, all those beings among the sixty-eight koṭis of devas and humans who had been matured by him previously, upon dying in that world, likewise came to birth in this Buddha-realm together with the Bodhisattva and became his retinue.

“Śāriputra, at that time a Buddha appeared in this region, named Highest-Practice, the Tathāgata, the Worthy One, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. This Buddha had a life force of eighty koṭis of years; and the human life force at that time equaled that of the Buddha. Śāriputra, the Tathāgata Highest-Practice, the Worthy One, the Perfectly Awakened One, dwelled in the world teaching the Dharma, and each year he held a great Dharma assembly; at each assembly there were eighty koṭis of Śrāvaka disciples, and this Buddha held eighty koṭis such assemblies, all attended purely by great Arhats.

“At that time this Bodhisattva, being a prince named Courageous-Giver, possessed vast hearing, was intelligent, wise, and keen in discernment. Together with his retinue of sixty-eight koṭis, he approached the dwelling place of the Bhagavān Highest-Practice, the Worthy One, the Perfectly Awakened One. Upon arriving, he prostrated at the Buddha’s feet, circumambulated countless times, and withdrew to sit at one side.”

“Śāriputra, then the Tathāgata Highest-Practice, knowing the prince Courageous-Giver’s superior faith and joy, opened and revealed for him the subtle and supreme Dharma corresponding to his own previous practice. When the prince Courageous-Giver heard the Buddha’s teaching, he at once comprehended it, gained purified faith, and because his mind was purified, together with his retinue of sixty-eight koṭis, he renounced the household life in faith. After renouncing the world, for the rest of his life he diligently cultivated the purified Brahma-conduct.

“Śāriputra, as the prince Courageous-Giver diligently walked the Bodhisattva-path in the Dharma of that Buddha, his mind was on the verge of attaining unsurpassed Bodhi. The Tathāgata Highest-Practice then bestowed a prediction upon him, telling the assembly: ‘This bhikṣu, the Bodhisattva-Mahāsattva Courageous-Giver, after my passing into Nirvāṇa, shall realize Anuttarā-Samyak-Saṃbodhi and appear in the world. His name will be Great-Vigour, the Tathāgata, the Worthy One, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān.’

“Śāriputra, after the Tathāgata Highest-Practice bestowed this prediction, he entered Nirvāṇa. When the Bodhisattva Courageous-Giver personally saw the Buddha’s passing, his longing deepened, and he felt profound sorrow. He respectfully worshiped and offered to the Tathāgata’s relics, built many stupas and shrines, benefitted beings, upheld the True Dharma, and widely taught without measure. Not long afterward he attained Anuttarā-Samyak-Saṃbodhi and was named ‘Great-Diligence.’ Śāriputra, this Tathāgata Great-Diligence had a life force of half a kalpa. Throughout his teaching life he held measureless Dharma assemblies, each gathering attended by twelve nayutas of Śrāvaka disciples, all of them Arhats.

“Śāriputra, thus a Bodhisattva-Mahāsattva of indefatigable diligence, in order to cultivate Vīrya-Pāramitā, earnestly and reverently seeks this subtle Dharma-gate of the Great Bodhisattva-Treasury, listens to it, upholds it, or reads and recites it, reflects and investigates it, analyzes its meaning, and widely proclaims and expounds it for all beings. With steady, unfailing vigor and uninterrupted practice, he ultimately accomplishes Buddhahood, becoming the Tathāgata Great-Diligence, the Worthy One, the Perfectly Awakened One, appearing in the world and widely teaching the Dharma, benefiting beings as described above.

“Therefore, Śāriputra, if any virtuous man or virtuous woman abides in the subtle right practice of the Great Vehicle and wishes to swiftly attain Anuttarā-Samyak-Saṃbodhi, they should arouse heroic vigor and earnestly and reverently seek this Bodhisattva-Treasury Dharma-gate. If they can encounter it, listen to it respectfully, and then widely proclaim and reveal it for all beings, why is this so? Śāriputra, because a Bodhisattva-Mahāsattva of heroic vigor must seek the subtle Dharma-gate of the Great Bodhisattva-Treasury in order to fully accomplish Vīrya-Pāramitā.

“Śāriputra, this is the concrete manifestation of how Bodhisattva-Mahāsattvas with heroic vigor diligently cultivate Vīrya-Pāramitā and practice the Bodhisattva-path for the sake of beings. If such Bodhisattvas diligently cultivate this Bodhisattva-practice, then they cannot be disturbed by any Māras or their hosts, nor can they be subdued or bent by heretical doctrines or the wrong teachings of other sects.”