大寶積經

– Again, Shariputra! When a great bodhisattva tirelessly and diligently cultivates the perfection of vigor, he regards all beings as sick, for they are continually afflicted by three kinds of burning torment.

What are these three kinds of burning torment? They are the burning torment of craving, the burning torment of anger, and the burning torment of delusion.

The great bodhisattva thinks: “I must now apply to these tormented beings the unsurpassed true Dharma, this ointment free from affliction. When this wondrous, cooling ointment of the unsurpassed true Dharma is applied, the burning torments of their craving, anger, and delusion will be eliminated.”

– Again, Shariputra! The cultivation of the perfection of vigor by a great bodhisattva has immeasurable aspects. The Buddha will now explain them briefly.

The great bodhisattva constantly thinks: “All beings are sick, for they are continually tormented by the three poisons of craving, anger, and delusion. Beings born in the hells, as hungry ghosts, or as animals are tormented by this craving, anger, and delusion. Beings born among gods or humans are likewise burned and afflicted by these three poisons. Even beings who have formed views rooted in doubt are continually burned and afflicted by the three poisons.”

– Shariputra! Beings afflicted by the disease of the defilements cannot be cured by other skilled physicians or other excellent medicines, nor can the burning fires of craving, anger, and delusion thereby be extinguished.

Only the Tathagata, the unsurpassed, excellent, wondrous King of Physicians, and great bodhisattvas who have realized the Dharma-body, adorning and sustaining their bodies through the power of great vows and making themselves into excellent medicine, can eliminate the burning diseases of craving, anger, and delusion in all beings.

– Shariputra! What do you think: are there more beings in the realm of beings, or more elements such as the earth element?

– Blessed One! As I understand the wondrous meaning spoken by the Buddha, the realm of beings is greater; the earth, water, fire, and wind elements cannot compare with it.

– Shariputra! It is just as you have said: the realm of beings is greater, not the elements such as the earth element. I shall now further explain its characteristics.

– Shariputra! There are beings whose bodies are so subtle that they are difficult to see. Neither the divine eyes of seers nor the heavenly eyes of shravakas and pratyekabuddhas can see them. Only the Tathagata’s pure heavenly eye clearly perceives them. Within a space no larger than the capacity of a single wheel, the Tathagata’s pure heavenly eye clearly sees immeasurably many such subtle beings, more numerous than all the gods and humans throughout the entire trichiliocosm.

– Shariputra! Thus the realm of beings is immeasurable and boundless. Consider all the beings in the trichiliocosm—whether egg-born, womb-born, moisture-born, or spontaneously born; whether with form or without form, with perception or without perception, or neither with perception nor without perception; whether visible or invisible; indeed, however many realms of beings are provisionally designated and established. Suppose that in a single instant, without one preceding or following another, all those beings simultaneously obtained human bodies, became skilled physicians, and lived for an entire kalpa. Suppose that all thoroughly mastered medicine, skillfully compounded remedies, and became great physicians capable of curing diseases as well as the present divine physician Jivaka. If all those great physicians gathered to deliberate upon medicines with which to cure the burning disease of craving, anger, and delusion in a single being, and if every one of them brought a quantity of wondrous cooling medicine equal to Mount Sumeru, carefully tending, treating, anointing, and applying it to the patient with the utmost extent of their medical skill until all that wondrous medicine was exhausted, they still could not cure the burning disease of craving, anger, and delusion in that one being.

– Shariputra! When the Buddhas, the Tathagatas, appear in the world and see beings afflicted by the disease of the defilements, a Tathagata need only teach the single Dharma gateway of contemplating impurity—the unsurpassed true Dharma, the ointment free from affliction—and immeasurable beings are freed from the burning disease of craving. It may be applied to and cure immeasurable hundreds of beings, immeasurable thousands of beings, immeasurable hundreds of thousands of beings, immeasurable kotis of beings, immeasurable hundreds of kotis of beings, immeasurable thousands of kotis of beings, immeasurable hundreds of thousands of kotis of beings, immeasurable kotis of nayutas of beings, immeasurable hundreds of kotis of nayutas of beings, immeasurable hundreds of kotis of nayutas of beings, immeasurable thousands of kotis of nayutas of beings, immeasurable hundreds of thousands of kotis of nayutas of beings, and even immeasurably many ineffable and yet more ineffable beings, whose burning torment of craving is simultaneously eliminated through the contemplation of impurity.

– Shariputra! A Tathagata need only teach the single Dharma gateway of contemplating loving-kindness and compassion, applying this cooling wondrous medicine of the unsurpassed true Dharma. Immeasurable beings are thereby freed from the burning disease of anger. Indeed, immeasurably many ineffable and yet more ineffable beings simultaneously eliminate the burning torment of anger through the contemplation of loving-kindness and compassion.

– Shariputra! A Tathagata need only teach the single Dharma gateway of contemplating causes and conditions, applying this cooling wondrous medicine of the unsurpassed true Dharma, and immeasurable beings—even immeasurably many ineffable and yet more ineffable beings—are freed from the burning disease of delusion.

– Again, Shariputra! The Buddha has just said that a great bodhisattva who has realized the Dharma-body adorns and sustains his body through the power of vows, making it into excellent medicine to eliminate the burning diseases of craving, anger, and delusion in immeasurably many ineffable and yet more ineffable beings. The Buddha will now further explain its characteristics. Listen carefully.

– Shariputra! I recall that incalculable kalpas ago, a Buddha appeared in the world named Dipankara Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.

– Shariputra! At that time, Dipankara Tathagata bestowed upon me the prediction that, after incalculable kalpas, I would become a Buddha named Shakyamuni, endowed with the ten epithets. After receiving this prediction from Dipankara Buddha, I realized and perfected the Dharma-body. Following Dipankara Buddha’s nirvana, I became Shakra, named Wondrous Eye, possessing sovereign majesty in the Heaven of the Thirty-Three. I had great supernormal powers and great majestic virtue, with a vast retinue of gods.

– Shariputra! At that time, Jambudvipa contained eighty-four thousand great cities, immeasurable villages and towns, and immeasurable hundreds of thousands of kotis of nayutas of beings. Its population was dense and exceedingly prosperous. Then a great epidemic appeared, and many beings contracted grave illnesses. Immeasurable physicians and pharmacists exerted all their strength to treat them, but the diseases did not cease. The sick beings could find no skilled physician and were tormented by their illnesses. They had no protector and no refuge. Together they cried aloud, weeping: “Now that I suffer from this painful disease, where is there a god, naga, yaksha, ghost, or spirit who will compassionately remove my illness? If my illness is cured, I shall spare none of my wealth and jewels, but will generously reward the skilled physician and follow his instructions.” At that time, from the Heaven of the Thirty-Three, with my pure heavenly eye I saw immeasurable beings suffering intensely from many epidemics, and with my pure heavenly ear I heard clearly their weeping cries and pleas.

– Shariputra! When I thus saw and heard what was happening in the human world, I aroused great compassion for those beings and thought: “How grievous this is! Immeasurable and boundless beings have contracted grave illnesses, with no one upon whom to rely, no protector, no refuge, and no one to cure them. I shall now assuredly become their reliance, their protector, their refuge, and the physician who cures their diseases.” I then concealed my immense form as Shakra and manifested in Jambudvipa as an enormous being named Soma, not far from the great city of Kuru. Having taken birth, I proclaimed these verses from the sky to all beings throughout Jambudvipa:

Not far away from Kuru City

Is an enormous body named Soma.

Whoever can eat the flesh of my body

Will be freed from every painful disease.

He bears no anger and will do no harm;

He has taken birth to be a skilled physician.

All should rejoice and harbor no doubt;

Cut off and eat the flesh as you wish, and your illness will cease.

At that time, immeasurable beings throughout the eighty-four thousand great cities, villages, and towns who were afflicted by painful illnesses heard this universal proclamation. Together they hastened to the body of the bodhisattva Soma and vied with one another in using sharp knives to cut off his flesh. As they cut it away, a great voice issued from the fleshly body of the bodhisattva Soma, speaking these verses:

If through this I shall realize bodhi,

And the treasury of wisdom become inexhaustible,

Then, in accordance with my utterly sincere vow,

May the flesh of my body likewise remain inexhaustible.

– Shariputra! At that time, because all the beings in Jambudvipa were tormented by illness, they vied with one another in slicing or chopping pieces of flesh from the body of the bodhisattva Soma, either eating them there or carrying them away. Although his flesh was cut and sliced, through the power of his vow as much flesh grew back as was removed, and it was never diminished.

– Shariputra! After eating the flesh of the bodhisattva Soma, all those beings were cured. Their minds became joyful, and their bodies remained unharmed. Then all the people of Jambudvipa, men and women alike, who had eaten the bodhisattva Soma’s flesh and been cured, thought: “This Soma has shown us exceedingly great kindness. He has removed our painful illnesses and bestowed peace and joy upon us. What offerings should we arrange to repay this kindness?” They assembled beside the body of the bodhisattva Soma near Kuru City and spoke these verses:

You are our reliance and our protector;

You are the skilled physician and the wondrous medicine.

Please have compassion and instruct us:

What offering can repay this profound kindness?

– Shariputra! At that time, seeing that the beings had been cured and were joyful, and that they felt profoundly indebted and had taken refuge in me, I caused the body of Soma to disappear and resumed my form as Shakra. Standing before them, radiant with majestic light, I said: “Because the flesh of my body has cured your painful diseases, you feel indebted and wish to repay me. I did not save you and give away the flesh of my body for kingdoms, royal thrones, cities, or houses. Nor did I give away my bodily flesh for gold, silver, or jewels; for elephants, horses, cattle, sheep, or other animals; for male or female servants, slaves, or attendants; for food, drink, clothing, beds, bedding, or medicine; or for gardens, forests, land, ponds, houses, and other necessities. I took pity upon you in your painful illnesses and gave away the flesh of my body to cure you because I wished beings to abandon unwholesome karma. If, for my sake, you can forever abandon the karma of killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, anger, and wrong views, you will benefit me and thereby repay my kindness.”

Shakra then spoke these verses before the assembly:

I did not do this for heaps of precious treasure,

Nor for cities, towns, or kingdoms;

Nor was it for celestial maidens,

Nor for clothing, food, beds, or bedding.

If you wish to repay the bodhisattva Soma’s kindness,

You need only honor one another and live in harmony,

Cherish and respect one another with loving hearts,

And diligently cultivate the ten pure, wondrous wholesome deeds.

All of you should uphold the ten wholesome deeds,

Always dwelling in harmony and guarding them firmly.

This is called the great Dharma offering,

For a bodhisattva seeks no wealth.

I have no use for worldly treasures,

Nor for delicious food or fine clothing,

Nor for elephants, horses, or vehicles,

Nor for beds, bedding, or ornaments.

All of you should live together in harmony,

Purely observing the ten wholesome deeds;

Together arouse the mind of great loving-kindness,

And cultivate conduct beneficial to self and others alike.

– Shariputra! After hearing my verses, all the people of Jambudvipa at that time, moved by gratitude for my virtue, bowed their heads at my feet and together undertook to observe the pure and wondrous path of the ten wholesome deeds.

– Shariputra! I clearly remember that, from that time until now, not one of all those people of Jambudvipa who ate the flesh of the bodhisattva Soma has ever fallen into an evil realm. They were all born in the Heaven of the Thirty-Three and, because of their former karmic conditions, were continually born together with me. At that time, I further taught those gods the true Dharma, causing them all to abide in the noble paths of the three vehicles: the shravaka vehicle, the pratyekabuddha vehicle, or the One Vehicle of unsurpassed bodhi. Some among them have entered nirvana, some will enter nirvana, and some are presently entering nirvana.

– Shariputra! I observe that because a great bodhisattva abiding in the Dharma-body practices the perfection of vigor, he accomplishes such great supernormal powers, such great majestic virtue, and such great might. Thus, merely by relinquishing the flesh of a single body, he can bring boundless beings to maturity, establishing them irreversibly in the noble paths of the three vehicles.”

The Elder Shariputra said: “Blessed One! What are the characteristics of a great bodhisattva who, through diligently cultivating the perfection of vigor, realizes the Dharma-body? May the Blessed One instruct us.”

– Shariputra! The Dharma-body of a great bodhisattva is unborn and undying, firm and indestructible like vajra, and inconceivable. Yet to liberate beings whose bodies are destructible, great bodhisattvas possessing the Dharma-body manifest destructible bodies; and when they wish to liberate those whose bodies are indestructible, they manifest indestructible bodies. That Dharma-body, however, is perfectly complete: fire cannot burn it, knives cannot cut it, and it is firm like vajra.

– Shariputra! Because a great bodhisattva abiding in the Dharma-body practices the perfection of vigor, he advances tirelessly. Without deliberate effort and solely through his body, he can bring immeasurable beings to maturity, without conceptual thought or discriminative reflection. This bodhisattva’s own body is itself capable of knowing. All bodily characteristics enter in accordance with the suchness and Dharma-nature of his own body. The suchness of his own body enters the suchness of all dharmas; the suchness of all dharmas enters the suchness of his own body. The suchness of his own body enters the suchness of all Buddhas; the suchness of all Buddhas enters the suchness of his own body. The suchness of his own body enters the suchness of past, future, and present; and the suchness of past, future, and present enters the suchness of his own body. Moreover, the suchness of the past does not conflict with the suchness of the future, nor does the suchness of the future conflict with the suchness of the past. The suchness of the past does not conflict with the suchness of the present, nor does the suchness of the present conflict with the suchness of the past. The suchness of the future does not conflict with the suchness of the past, nor does the suchness of the past conflict with the suchness of the future. The suchness of the future does not conflict with the suchness of the present, nor does the suchness of the present conflict with the suchness of the future. The suchness of the present does not conflict with the suchness of the past, nor does the suchness of the past conflict with the suchness of the present. The suchness of the present does not conflict with the suchness of the future, nor does the suchness of the future conflict with the suchness of the present. Furthermore, the suchness of past, future, and present is precisely the suchness of the skandhas, ayatanas, and dhatus. The suchness of the skandhas, ayatanas, and dhatus is precisely the suchness of defilement and purity. The suchness of cyclic existence and quiescent cessation is precisely the suchness of applied practice. The suchness of applied practice is precisely the suchness of all practices. All practices are suchness, and suchness is all practices.

– Shariputra! Suchness is true nature, the nature of being thus, the nature of not being otherwise, the nature of non-separation, the nature unmoved by any dharma, the nature free from defilement and disorder, the nature of nonopposition, and the nature of noncontention.

– Shariputra! Suchness is free from contention. Because it is free from contention, it is called suchness; yet the Tathagatas speak of contention.

– Shariputra! Suchness is called conforming acceptance. Why, then, does the Tathagata speak of contention? Because the Tathagata opposes all contention. Therefore, bodhisattvas constantly manifest every kind of contention. The Tathagatas themselves are free from contention and have never initiated it. Why? Because freedom from opposition and contention is what is called a Tathagata. Yet they constantly manifest forms and appearances of contention, although the Tathagata is not disturbed.

Great bodhisattvas use wisdom in accordance with reality to contemplate the Tathagata’s body and its equality in Dharma-nature as precisely the equality in Dharma-nature of their own bodies. Within the equality in Dharma-nature of their own bodies, they contemplate the Tathagata’s equality in Dharma-nature. Within the equality in Dharma-nature of their own bodies, they further contemplate all bodies and non-bodies; and within all bodies and non-bodies, they contemplate that inconceivable body. Great bodhisattvas completely comprehend all bodies within dependently arisen dharmas. Having comprehended them, they draw forth and embrace the Dharma-body.

When a great bodhisattva draws forth and embraces that Dharma-body, the Buddha declares that he has realized the Dharma-body. Having realized the Dharma-body, he can manifest bodies composed of the skandhas, ayatanas, and dhatus. You should know that such bodies of skandhas, ayatanas, and dhatus are manifestations of the Dharma-body.

Therefore, Shariputra, whenever any being encounters such a body, whether by seeing or hearing it, that being is immediately tamed. Contact with that body can cause beings to perform wholesome dharmas of meaningful benefit.

– Again, Shariputra! At present the divine physician Jivaka combines various medicines and fashions them into the figure of a beautiful woman whom everyone delights to see. Because the divine physician skillfully molds and adorns her, although that female figure has neither thought nor discrimination, she can interact with others, walking, standing, sitting, and lying down. When wealthy and noble people—kings, officials, and householders—fall ill, they come to the divine physician’s house. After examining their illnesses, the physician gives the female figure to the patient. When the patient embraces that female figure for a short time, every illness is eliminated and both body and mind become peaceful and joyful. The divine physician Jivaka possesses wondrous knowledge for curing worldly diseases, and no physician in the world can equal him.

– Shariputra! The manifestations of a great bodhisattva’s Dharma-body are likewise. Whenever any being, male or female, afflicted by the burning diseases of craving, anger, and delusion comes to that bodhisattva and touches the bodhisattva’s body even briefly, every painful illness is eliminated, and that being feels body and mind freed from all burning torment. Why? Because those great bodhisattvas formerly made great and perfectly purified vows.

– Again, Shariputra! The Dharma-body of a great bodhisattva does not remain alive through eating solid food. Although the bodhisattva clearly knows that all food and drink are fundamentally nonexistent, out of compassion for beings he manifests eating and drinking. Although he manifests eating and drinking, he is not attached to them and has never cherished his own body. Why? Because the power of the Dharma-body neither declines nor diminishes, and that body does not depend upon food and drink for its existence.

– Shariputra! Although the birth and death of a bodhisattva’s Dharma-body are difficult to comprehend, he nevertheless manifests a body subject to birth and death. Why? He manifests living and dying in order to bring beings to maturity. Although he manifests death and disappearance, that great bodhisattva clearly knows that no dharma ever ceases. Although he manifests birth, he reveals that no dharma arises through fabrication. Although he manifests arising and birth, he clearly knows that ultimately all dharmas are unborn. Furthermore, that Dharma-body takes the Dharma as its food, is sustained by the power of the Dharma, and relies upon the Dharma. Because of his original vows, without deliberate effort, reflection, or discrimination, he brings beings to maturity.

– Shariputra! Such are the characteristics of a bodhisattva’s Dharma-body, realized through tirelessly and vigorously cultivating the perfection of vigor.

Wishing to restate this meaning, the Blessed One spoke these verses:

“The body, like vajra, cannot be damaged;

Knowing the proper time to teach, it manifests birth.

Venom, cruel weapons, and fire cannot harm it,

Yet those to be taught may see it burned or injured.

The sick behold it as excellent medicine;

The hungry and thirsty behold it as food and drink.

Because the nature of all dharmas is without discrimination,

One realizes the Dharma-body, wherein body and non-body share one principle.

Clearly knowing that all dharmas arise from conditions,

There is no self, person, male, female, or mind-born being.

Because conditions exist, suffering continues;

Because conditions cease, suffering ends.

Knowing form to be unstable, like a heap of foam,

One reflects that feelings are like bubbles on water.

The skandha of perception is like a shimmering mirage;

One observes the skandha of formations as like a plantain trunk.

Like a skilled illusionist performing his art,

Who in an instant displays many forms and images,

Know the functioning of consciousness to be the same;

The wise seek nothing within the five skandhas.

Know worldly possessions to be like an arrow loosed from its string,

Like a flash of lightning or water plunging down a cataract;

They briefly gather and disperse like floating clouds.

The wise seek no possessions in the world.

In all the realms there is not a single person

Who has never enjoyed the pleasures of heaven

And later fallen into evil realms and suffered poverty.

Knowing this, children of the Buddha do not seek heaven.

Their minds rest on nothing, like empty space,

Neither existent nor nonexistent, free from reliance.

Though born throughout the realms, they undergo no birth and death,

For by realizing the Dharma-body, they are free from aging and death.”

– Again, Shariputra! When tirelessly and vigorously cultivating the perfection of vigor, a great bodhisattva should train with an upright mind in this way.

– Shariputra! Even if worldly physicians filled the entire world, they would not understand the three great diseases. Why? Because they lack skill and wisdom, they do not recognize the three great diseases of craving, anger, and delusion. Not only do they fail to recognize these three great diseases, but they also fail to recognize the three excellent medicines that counteract them. They do not recognize the great disease of craving and its counteracting medicine, the contemplation of impurity; the great disease of anger and its counteracting medicine, the contemplation of loving-kindness and compassion; or the great disease of delusion and its counteracting medicine, the contemplation of dependent origination.

– Shariputra! Those worldly physicians can cure only one or two other diseases, not all the diseases of beings. They can cure an illness only temporarily and cannot eliminate it forever.

A great bodhisattva thinks: “Now that I practice the perfection of vigor and cultivate the bodhisattva path, how could I follow the example of those physicians? I must rely upon the Buddhas, the Blessed Ones, the great Kings of Physicians who skillfully and thoroughly comprehend all dharmas and ultimately cure every disease. I shall train under those unsurpassed Kings of Physicians. Having completed my training, I shall universally cure every painful disease; how could I treat only one or two separate illnesses? I shall ultimately eradicate the roots of all disease; how could I merely provide a temporary cure?”

– Shariputra! That great bodhisattva further thinks: “I must gather the unsurpassed true Dharma, the ointment of ambrosia, so that when all beings merely hear the medicine’s name, their most severe diseases of craving, anger, and delusion will naturally disappear.”

– Again, Shariputra! In the Snow Mountains there is a medicine named Vigama. Whoever hears the name of that medicine is freed from all fierce, burning poisons in the world. Within one hundred yojanas of the place where the medicine Vigama grows, its mighty power renders all harmful poisons ineffective. If the medicine Vigama is applied to a great drum and a great conch, and the drum is then beaten or the conch blown, any beings who hear the sound of that drum or conch—whether they have swallowed poison, been bitten or stung by venomous creatures, been pierced by poisonous thorns, or contaminated by poison—will be freed from every poison.

– Shariputra! Apart from the divine physician Jivaka, no worldly physician knows the medicine Vigama. Only the divine physician Jivaka knows the appearance and nature of that divine medicine.

– Shariputra! In the same way, a great bodhisattva tirelessly and vigorously practicing the perfection of vigor gathers the unsurpassed true Dharma, the ointment of ambrosia, and applies it to all sick beings. This is not shared with the teachings of shravakas and pratyekabuddhas. Only the Tathagata—the unsurpassed great King of Physicians who skillfully comprehends all dharmas—applies the unsurpassed true Dharma, the ointment of ambrosia, throughout the great conch of the Dharma. Having applied it, he immediately blows the conch, whose sound resounds throughout the trichiliocosm. Many beings who hear the sound of that Dharma-conch are freed from all the grave diseases of craving, anger, and delusion. Indeed, ineffably and yet more ineffably many beings are freed from the grave diseases of craving, anger, and delusion.

– Shariputra! From where did this unsurpassed true Dharma, this ointment of ambrosia, come to be gathered here? You should know that it came from the vessel of great bodhi. From where did that vessel of great bodhi come? You should know that it came from the precious casket of the bodhisattva teachings. From where did that precious bodhisattva casket come? You should know that it came from the Dharma gateway of the Great Bodhisattva Treasury and nowhere else.

– Shariputra! Therefore, because a great bodhisattva tirelessly and vigorously wishes to cultivate the perfection of vigor, he earnestly and diligently seeks the scriptures and Dharma gateways of the Great Bodhisattva Treasury, listens to and retains them, reads and recites them, investigates their meaning, and then widely expounds them to beings.

– Shariputra! You should further understand these characteristics. The Buddha will now speak to reveal these meanings more fully. After hearing what I say, great bodhisattvas will most earnestly and diligently seek these scriptures, investigate and cultivate them, and teach them to others.

– Shariputra! Immeasurable, incalculable, inconceivable kalpas ago, a Buddha appeared in this world named Red Lotus Supreme Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. He had eighty kotis of shravaka disciples, all great arhats. Red Lotus Supreme Buddha lived for eighty years and then entered nirvana. His true Dharma remained in the world for five hundred years, and his semblance Dharma likewise remained for five hundred years. His relics were widely distributed and venerated, just as mine will be after my nirvana.

– Shariputra! Nearly one hundred years after Red Lotus Supreme Buddha entered nirvana, a bodhisattva passed away in another world and was born into the royal household in this world. Immediately upon birth, he proclaimed: “How strange that I have now been born in a place without Dharma!” Having proclaimed this, he said again: “I shall now practice the conduct of Dharma. I shall now practice the conduct of Dharma.” Everyone found this extraordinary and together named the newborn child “Dharma Conduct.” At the age of twenty, Prince Dharma Conduct, through pure faith, renounced the household life and turned toward the unsurpassed path. After going forth, the bhikshu Dharma Conduct dwelt alone in a secluded forest hermitage.

At that time, a great celestial spirit appeared in the sky and said: “Bhikshu! If you now seek the Tathagata’s unsurpassed Dharma, you should diligently seek the wondrous Dharma gateway of the Bodhisattva Treasury. Until you obtain it, do not abandon your vigor. Seek it with single-minded resolve and do not allow yourself to fail.”

After hearing the celestial spirit’s instruction, the bhikshu Dharma Conduct rejoiced greatly, his body and mind becoming light and refreshed. He immediately set forth to inquire after the teachings of the Bodhisattva Treasury. He personally visited cities, towns, villages, and public lodges in search of them, but despite searching continually, he did not find them.

The bhikshu then visited monasteries. Whenever he saw a bhikshu or bhikshuni, he would say: “Excellent one, where can the wondrous Dharma gateway of the Bodhisattva Treasury be found—the teaching according to which bodhisattvas train and from which the immeasurable wondrous dharmas of the Buddhas arise?” They replied: “Bhikshu, we have never heard of anything called the wondrous Dharma gateway of the Bodhisattva Treasury.

Only now, because you have spoken of it, have we heard its name.”

The bhikshu Dharma Conduct then thought: “How could a celestial spirit speak falsely about the wondrous Dharma of the Buddhas? I must not abandon courageous vigor. Until I hear the wondrous Dharma gateway of the Bodhisattva Treasury, I shall certainly not stop halfway.”

Having reflected thus, he again asked the bhikshus: “Where did Red Lotus Supreme Tathagata enter nirvana and undergo cremation?” After learning the place, the bhikshu Dharma Conduct immediately went to the Buddha’s cremation ground, bowed his head in homage, circumambulated it innumerable times, and then sat cross-legged to one side. With single-minded right mindfulness, he visualized himself face-to-face with the Buddha and made this vow: “I shall now remain seated cross-legged here. Unless I hear the wondrous Dharma gateway of the Bodhisattva Treasury directly in the presence of Red Lotus Supreme Buddha, I shall never uncross my legs or leave this seat.”

Having made this vow, the bhikshu Dharma Conduct remained steadfast in vigor, sitting cross-legged in single-minded right mindfulness for more than seven days. At that time, in a world to the east, there was a Buddha named Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One. For the sake of Dharma Conduct, he came and manifested before him, saying: “You should now vigorously cultivate according to the eight sentence-gate teachings within the wondrous Dharma gateway of the Bodhisattva Treasury. Then the Buddha-Dharma will not be difficult to attain.” Having said this, Jewel Treasury Buddha expounded the eight sentence-gate teachings to the bhikshu Dharma Conduct.

After hearing the Buddha’s instruction, the bhikshu Dharma Conduct vigorously cultivated the eight sentence-gate teachings. Before long, he accomplished unsurpassed and inconceivable great learning. He then uncrossed his legs and rose from his seat.

Wishing extensively to practice the perfection of vigor, he advanced with courageous diligence through cities, towns, villages, and public lodges, successively proclaiming, elucidating, and disseminating everywhere that wondrous Dharma gateway of the Bodhisattva Treasury for a full sixty years. During that time, the bodhisattva Dharma Conduct taught one koti of gods and humans, establishing all of them in the three vehicles.

At the end of his life, the bodhisattva Dharma Conduct vowed: “May I be born again among humans in this world, and may I continue to cultivate the conduct of Dharma.” Through the power of this vow, after his death he was reborn in the household of a layman. Immediately upon birth, he proclaimed: “I shall cultivate the conduct of Dharma! I shall cultivate the conduct of Dharma!” Therefore, everyone again named the child Dharma Conduct.

At birth, the boy Dharma Conduct had the physical stature of an eight-year-old. Through pure faith, he renounced the household life and turned toward the unsurpassed path. Not long after going forth, because of his former cultivation, the wondrous meanings of the wondrous Dharma gateway of the Bodhisattva Treasury naturally appeared to him.

The bhikshu Dharma Conduct abided in this Great Bodhisattva Treasury for a full sixty years and then traveled everywhere, teaching that Dharma for sixty years. One koti of those he taught were all established in the three vehicles. At the end of his life, the bodhisattva Dharma Conduct vowed to be born again as a human in this world and to continue cultivating the conduct of Dharma.

Through the power of that vow, after his death he was born in a royal palace. On that day, a celestial spirit proclaimed from the sky: “The bodhisattva Dharma Supreme has appeared in the world! The bodhisattva Dharma Supreme has appeared in the world!”

Because of the celestial spirit’s proclamation, the newborn prince was named Dharma Supreme. At the age of twenty, through pure faith, the prince renounced the household life and became known to all as the bhikshu Dharma Supreme. Through the power of the great mindfulness and wisdom he already possessed, the wondrous Dharma gateway of the Bodhisattva Treasury naturally appeared to the bhikshu Dharma Supreme. He cultivated it vigorously and could skillfully and completely eliminate the doubts and errors of all beings. After sixty years, he personally traveled everywhere and taught for a full sixty years, establishing one koti of gods and humans in the mind of unsurpassed bodhi.

At the end of his life, the bodhisattva Dharma Supreme vowed to be born in the human realm, renounce the household life, and cultivate the conduct of Dharma. After his death, through the power of that vow, he was born into the family of a wealthy householder. On that day, a celestial spirit proclaimed from the sky: “The bodhisattva Attained Mindfulness has now appeared in the world!

The bodhisattva Attained Mindfulness has now appeared in the world!” Therefore, everyone named the child Attained Mindfulness. At the age of twenty, the youth went forth as a bhikshu. Through the power of former cultivation, he naturally attained the supreme, unsurpassed, inconceivable dharani of unforgetting and became fully learned.

He abided thus for sixty years and then personally traveled everywhere, teaching for a full sixty years and establishing one koti of beings in the three vehicles. At the end of his life, the bodhisattva Attained Mindfulness vowed to return to the human realm, renounce the household life, and cultivate the conduct of Dharma. He was therefore born again in a royal palace.

A celestial spirit proclaimed: “The bodhisattva Reliance on Dharma has now appeared in the world! The bodhisattva Reliance on Dharma has now appeared in the world!” Following this proclamation, everyone named the child Reliance on Dharma. At the age of twenty, Prince Reliance on Dharma, through pure faith, renounced the household life and became a bhikshu.

Through the power of former cultivation, he naturally attained uninterrupted mindfulness, and the Dharma gateway of the Bodhisattva Treasury naturally appeared to him. For fifty years, the bodhisattva Reliance on Dharma traveled and taught everywhere, liberating four kotis of gods and humans and establishing them in the three vehicles. After his death, the bodhisattva Reliance on Dharma was born in the world of Jewel Treasury Buddha in the east.

Immediately upon birth, he accomplished unsurpassed, inconceivable great learning and taught sixty-eight kotis of gods and humans, establishing them all in the three vehicles.

– Shariputra! After the bodhisattva Reliance on Dharma had taught the great assembly in Jewel Treasury Buddha’s eastern world, he passed away and was again born in a royal palace in Jambudvipa, within the world of Red Lotus Supreme Buddha. The sixty-eight kotis of gods and humans he had taught in the eastern region likewise died and followed that bodhisattva to be born in this land, becoming his retinue.

At that time, a Buddha appeared in this realm named Supreme Conduct Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. His lifespan was a full eighty kotis of years. The people of that time had lifespans equal to the Buddha’s.

– Shariputra! Supreme Conduct Buddha held one great Dharma assembly each year. Each assembly contained eighty kotis of shravakas. Altogether there were eighty kotis of great assemblies of shravakas, all of whom were great arhats.

At that time, the bodhisattva was a prince named Courageous Giving. Accomplished in great learning, wisdom, and keen understanding, he went with his retinue of sixty-eight kotis of people to the Buddha, bowed in homage, circumambulated him, and sat to one side.

Supreme Conduct Tathagata knew Prince Courageous Giving’s faith and superior aspiration and therefore revealed to him the excellent, wondrous Dharma concordant with his original practice. Through the Buddha’s revelation, the prince awakened and attained a mind of pure faith. Together with his retinue, he renounced the household life, cultivated the pure life for the rest of his days, and vigorously practiced the bodhisattva path, through which he would realize unsurpassed bodhi.

In the midst of the great assembly, Supreme Conduct Tathagata bestowed upon the bhikshu and great bodhisattva Courageous Giving the prediction that, following the Buddha’s nirvana, he would realize unsurpassed bodhi and appear in the world as Great Vigor Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.

After bestowing this prediction, Supreme Conduct Buddha immediately entered nirvana. Seeing the Buddha pass into nirvana, the bodhisattva Courageous Giving felt even greater devotion and longing. He built stupas and shrines everywhere and reverently made offerings to the Buddha’s relics for the benefit of beings. That bodhisattva preserved the true Dharma and taught immeasurable beings. Not long afterward, he became the Buddha named Great Vigor Tathagata. His lifespan was half a kalpa, and he taught the Dharma in immeasurable great assemblies. Each assembly contained twelve nayutas of shravaka disciples, all great arhats.

– Shariputra! Thus, because a great bodhisattva tirelessly and vigorously practices the perfection of vigor, he earnestly and diligently seeks the wondrous Dharma gateway of the Bodhisattva Treasury. Having heard it, he retains, reads, recites, reflects upon, investigates, and analyzes its meaning, and widely expounds it to beings, continuing without cease. He thereby became the Buddha named Great Vigor Tathagata, fully endowed with the ten epithets stated above.

– Shariputra! If good men or good women who abide in the wondrous right practice of the Mahayana wish quickly to realize unsurpassed bodhi, they must arouse courageous vigor and earnestly and diligently seek the Dharma gateway of the Bodhisattva Treasury. When they encounter it, they should reverently listen to, retain, read, recite, reflect upon, and investigate it, and even expound it widely to others. Why? Because great bodhisattvas who possess courageous vigor must seek the wondrous Dharma gateway of the Bodhisattva Treasury in order to bring the perfection of vigor to complete fulfillment.

– Shariputra! This is called a great bodhisattva courageously and vigorously devoting himself to the perfection of vigor and practicing bodhisattva conduct for the sake of beings.

If great bodhisattvas vigorously cultivate this bodhisattva conduct, no heavenly Mara can disturb them, nor can they be overcome by followers of other paths or by worldly doctrines.”

The Dharma Assembly of the Bodhisattva Treasury

Chapter Nine: The Perfection of Vigor

END