藥師經直解

A. Preface to the Woodblock Edition of the Direct Explanation of the Medicine Master Sutra

Vimalakirti said: “Because all sentient beings are ill, I am ill. If the illnesses of all sentient beings are cured, only then will my illness be cured.” How magnificent! How could one fathom the profound, vast loving-kindness and compassion for sentient beings possessed by a bodhisattva?

The Sutra on the Merits of the Fundamental Vows of the Medicine Master is the wondrous means of escaping the seeds of illness and the essential secret for nourishing the life of wisdom. Long ago, when our Buddha was traveling to teach and transform beings in the city of Vaisali, in response to the request of the bodhisattva Manjusri, he taught this sutra to accord with the capacities of sentient beings in the Semblance Dharma and Final Dharma ages. Thereafter, Tripitaka Master Xuanzang translated and widely disseminated this sutra.

The Dharma robe spread its covering throughout the realm; the conditions were complete and the time was right, so everyone heard and upheld it. For although the Buddha’s scriptures are simple, their merit is immense. In recent years, there was a sramana named Lingmiao from ancient Qingliang in Zhejiang.

While resting in the courtyard of calming and contemplation, and while wandering amid a place of celestial stillness, he spoke through the wordless and explained through the inexplicable. He divided the text into sections, explained the sutra, and entitled his work Direct Explanation. Its writing is lucid and clear and inherently possesses the sublime quality of the stars Dipper and Ox.

When I brought out and reread the various commentaries of different masters, I came to know the explanation by the sramana Lingmiao. Because this explanation surpasses my understanding, I dared not arbitrarily assess or select from it. I merely examined the complete woodblock editions that have survived in recent times and had it re-engraved so that it might circulate perpetually in the world.

Because all sentient beings nourish the chronic maladies of the three obstructions, they undergo rebirth throughout the six paths for an unknowable number of kalpas. Therefore, Thanh De Bao Buddha poured forth every measure of his loving concern, established the wheel of the twelve vows, and responded to beings according to conditions, so that all sentient beings might receive healing and rescue. How excellent! The compassionate skillful means of this ancient Buddha surpass even the supreme medicine. Yet how distant it is—what can be done? Because people’s aspirations are inferior and they lack far-reaching understanding, such supplications arose.

From then on, people took only longevity, wealth, and honor as their aims; this is like carrying a burden of thorny grass while casting away gold and silver. How lamentable! How could the inverted desires of all sentient beings in the three realms be satisfied? Therefore, skillful means are used to guide them gradually, step by step, yet all these aims arise by relying upon the profound sphere of practice. Alas! If the root is attained, the branches will naturally be eliminated. If the root is lost and one seeks only longevity, wealth, honor, and the like, would that not mean failing to understand the purpose of the Medicine King’s fundamental vows to deliver sentient beings?

The fifteenth day of the seventh month in the Binh Dan year, the third year of the Jokyo era.

Respectfully recorded by Bhiksu Hue Kien Gioi Son of An Duong Vinaya Monastery in eastern Hunan.

B. Preface to the Direct Explanation of the Medicine Master Sutra

After the sacred teachings were transmitted to China, numerous commentaries and subcommentaries appeared over time. There are, for example, several hundred commentaries and subcommentaries on the Diamond Sutra and the Surangama Sutra. Yet the Medicine Master Sutra alone had no explanation. Why was this? The ancients held that when the Qin burned the Classics, the Classics survived, but when the Han studied the Classics, the Classics were lost. A full account of this matter would be lengthy and would concern those of inferior understanding. From beginning to end, this sutra contains only three dharmas. They are like the sun and moon in the sky: all who have eyes see them directly and clearly, and there is nothing that requires explanation.

I have nevertheless explained it. It is called “direct” precisely because the explanation is not circuitous. Circuitous explanations that labor to furnish proofs may have tightly connected and coherent sentences, yet instead cause the true meaning to become obscure and inaccurate.

Idle chatter is transcribed as prose, and joking speech is regarded as exposition, so the three virtues are not arranged in their proper order. Here I merely follow the sutra and directly reveal the three dharmas of essence, principle, and function. These are the three causes inherent in sentient beings, and they are also precisely the three virtues of the resultant state.

By relying on this composition and arrangement, one can understand and practice. It is like the light of the sun, which simply illuminates the various forms. Therefore, I dare not provide a circuitous and verbose commentary.

Dividing and analyzing the scripture is itself an explanation, yet it is also no explanation. Observing the intention of the ancients, one likewise finds nothing that requires explanation.

Written by Bhiksu Lingmiao of the Tiantai school in the abbot’s quarters at Weitang, on the seventh day of the first month in the Ji You year.

C. Formal Explanation of the Sutra

1. Title of the Sutra

The Sutra on the Merits of the Fundamental Vows of the Medicine Master Lapis Lazuli Light Tathagata.

The title is the guiding outline of the entire sutra and the central purport of all its meanings. Therefore, it must be contemplated thoroughly and explained clearly. The Buddha gave this sutra three titles. Of these, one speaks only of “Eliminating All Karmic Obstructions,” while another enjoins “Awakening, Safeguarding, and Transmitting.” Neither of these two titles can fully convey the meaning of this sutra. The former and latter titles still remain, but they are not discussed here.

The single title “The Merits of the Fundamental Vows of the Medicine Master Lapis Lazuli Light Tathagata” already encompasses every meaning, embraces the entire sutra, and accords with both its general and particular characteristics. Because this title is considered excellent, by seeking the title one knows its meaning, and the five meanings become clear. To reveal them directly: persons and dharmas constitute the title; the profound sphere of practice of all Buddhas constitutes the essence; the practices, vows, and skillful means constitute the principle; the merit of rescuing beings from suffering and bestowing happiness constitutes the function; and the fresh cream of the Mahayana constitutes the classification of the teaching.

1.1. Explanation of the Title: Titles include general titles and specific titles.

1.1.1. Specific Title

Medicine Master Lapis Lazuli Light Tathagata is the name of a person.

Merits of the Fundamental Vows is the name of a Dharma. Both names fully contain the secret treasury of the three dharmas.

Medicine Master: Sentient beings in the nine realms possess the illnesses of retribution, karma, and afflictions. Because they doubt the Tathagata’s great compassion of shared substance, they fail to attain the attainment of transcendence already attained. He uses the Dharma medicines of morality, concentration, and wisdom to cure all illnesses; therefore, he is called the Medicine Master.

Illnesses of retribution: Sentient beings borrow the four great elements to form their bodies. Thus, if even one element is out of harmony, a hundred illnesses arise; if the four great elements are out of harmony, four hundred and four illnesses suddenly arise. The Sutra of Golden Light also states: “When, during the four seasons, the body encounters an environment in which cold and heat are out of harmony, this becomes the root of suffering.

As suffering increasingly oppresses the body, immeasurable grievous illnesses arise and torment it.” It is said that because there is nothing under heaven, there are no sentient beings who undergo punishment; and because there is nothing under heaven, there are no sentient beings afflicted by illness. Thus, one should use the medicines of the Three Refuges and precepts, the worldly ten wholesome actions, and so forth to cure illnesses of the mind, and also use medicines made from metals, minerals, herbs, trees, and so forth to cure illnesses of the body.

Illnesses of karma: Sentient beings commit such offenses as killing, stealing, sexual misconduct, false speech, the five karmas, and the ten unwholesome actions. These offenses are connected with active unwholesome causes. Arising through the seven branches of body and speech, they produce boundlessly grave offenses. Therefore, one must use the various medicines of the preliminary concentration, the four dhyanas, the eight concentrations, and so forth, pertaining to the Desire Realm, to eradicate the coarse unwholesome causes of body and speech.

There are three diseases of affliction: the disease of views and thoughts, the disease of dust-like delusions, and the disease of ignorance. To cure these diseases, one must employ the twenty-five royal samadhis; that is, use the medicine of “emptiness” to cure the disease of views and thoughts, the medicine of the “provisional” to cure the disease of dust-like delusions, and the medicine of the “middle” to cure the disease of ignorance.

Although medicine is used to cure disease, if it is administered to the wrong person, it becomes harmful. Even ghee may turn into poison. It is like the physicians of old who used medicinal milk to treat the maladies of demons, non-Buddhists, and those holding wrong views: not only did they bring no benefit, but instead caused them harm. Now, Medicine is called Master precisely because emphasis is placed upon the person capable of administering the medicine. One who can practice but cannot expound is a “useful person” of a nation. One who can expound but cannot practice is a “teacher” of a nation. One who can both expound and practice is a “treasure” of a nation. The Tathagata is transcendent in both practice and teaching. Yet a great physician does not treat a lesser physician.

Joining the palms: once the medicine of the Dharma has permeated a person, even a grave illness is immediately cured; only then is one worthy to be a teacher of people and a treasure of a nation. Therefore, he is called the Medicine Master. In the Nirvana Sutra, he is called the New Physician; in the Lotus Sutra, he is called the Good Physician, or the Medicine King, the King of Physicians, the Great King of Physicians, and so forth. In essence, although the names differ, their meaning is the same.

When the Buddha treats illnesses, however, he manifests the ten bodies according to circumstances, leaving no place unreached. Just as the methods of treating illness among the people of Qin and Yue are not fixed, so too, if he treats illnesses of retribution, he manifests as the son of the elder Flowing Water, as Shennong in the Region of Chi, as Master Cang of Yue, and so forth. He diligently investigates and studies under every renowned and skillful physician; knows whether medicines are cooling, heating, or temperate; and examines whether a disease is deficient or excessive, cold or hot.

When the three factors appear, he uses “provisional medicine” to cure the disease of inverted views. Even if one can revive a person suddenly stricken with a disease that has penetrated the vital organs, one is still only a worldly physician.

If he treats diseases of karma, he manifests the appearance of one entering profound dhyana and great samadhi, becoming a heavenly king in the three realms. He may manifest as Avalokitesvara, the Divine and Human Hero, as Avalokitesvara of the Great Brahma, Profound and Far-Reaching, or as a Tathagata of the Tripitaka, and so forth, clearly knowing the medicines of the Dharma that cure all diseases. To those with much lust, he gives the medicine of contemplation of impurity; to those with much anger, he gives the medicine of loving-kindness; and even to all those abiding in concentration, he gives the medicine of neither perception nor non-perception, preventing them from becoming attached to the sweet flavor of meditative concentration and falling into benighted realization.

It is like riding a horse: one must both cherish the horse and urge it onward, controlling and caring for it appropriately.

Incongruous applications include teaching mindfulness of breathing to a keeper of graves, which is unsuitable, or teaching contemplation of impurity to one who tends a fire, which is mistaken. Such errors are certainly made because one’s capacity for meditative concentration is still deficient.

If the Medicine Master Buddha wishes to cure the disease of afflictions, he must manifest the Dharma body, reward body, and transformation body to teach the Dharma. That is, he uses the medicine of contemplation of emptiness to cure the disease of views and thoughts; the medicine of contemplation of the provisional to cure the disease of dust-like delusions; and the medicine of contemplation of the middle to cure the disease of ignorance. Thus, whether it is the Dharma of calming and contemplation or the Dharma of refutation, it can be applied to every object; only then is he called the Unsurpassed Medicine King.

The Words and Phrases of the Lotus Sutra says that only the tenth kind of good physician may be called a Medicine Master. Buddha Sakyamuni is the lord of the Saha world, while Medicine Master Buddha is the Perfectly Enlightened One in the east. Only a Buddha together with another Buddha can apply these methods exhaustively; they are not something beings on the lower stages can conceive.

Only bodhisattvas bound to one more birth, whose illnesses have already been cured, are able to perceive them. Furthermore, one should understand that, since the merit of the Medicine Master is said to consist in thoroughly uprooting suffering, this merit should be regarded as the function of the virtue of severance. Yet once the disease has been cured, one naturally attains ease, thereby further illuminating the virtue of liberation.

A physician whose body is radiant and beautiful is given the name Lapis Lazuli Light. The efficacy of the medicine of the Dharma of the three contemplations can cure the diseases of the three obstructions and open the treasury of the great radiance of the three wisdoms. This is called ending impurity and attaining purity, and through utter purity emitting light.

If worldly medicine can cure diseases of retribution and produce radiance, it is also like the account in the Sutra of a woodcutter carrying firewood to the market: within it was hidden a branch of radiance, while outwardly there appeared a skilled seller. Yet upon careful examination, only the body of the King of Medicine Trees can cure every disease.

In the Eastern Land, Shennong’s body was like lapis lazuli, transparent both within and without. If the eighty-four thousand medicinal substances of the world—such as metals, stones, grasses, and trees—can all be taken, then which canonical text should be used to treat which illnesses? Illnesses include dangerous and non-dangerous illnesses, so the Materia Medica must certainly be taken as the standard for the medicinal practices of China.

The early people of Qin and Yue drank water from the upper pond and could see throughout the region, discerning illnesses merely by looking at the sick; these were people possessing light. Their light did not arise entirely from the efficacy of medicine; rather, they inherently possessed it. It is like people who take nourishing medicines such as tian, da cao, ginseng, and so forth, causing their faces to become radiant, or blind people who encounter medicine and regain their sight.

These are all effects of worldly medicine, which cures diseases of retribution and produces radiance.

The power of the medicines of morality, concentration, wisdom, and the six transcendent perfections all produces radiance. For example, when a bhiksu receives the precepts and, at the ordination platform, undergoes the white proclamation and threefold karman, he accomplishes the uncreated light of the precepts of all Buddhas throughout the ten directions. Like a cloud or a canopy, it pours onto the crown of the recipient’s head; this is called obtaining the precepts. With the divine eye, one can see and know it. If the precepts are perfected and complete, the precepts taught in the Brahma Net Sutra are called the Light of the Ultimate Truth.

This light is neither blue, yellow, red, nor white; nor is it form, mind, cause, effect, or dharma. Just as taking the medicine of morality has the efficacy of producing light, taking the medicine of concentration has the same efficacy. The twenty-eight heavens are all born from concentration, yet the bodies of the deities in each heaven possess different kinds of light, so each also has its own name; some are called Lesser Light, Limitless Light, or Light-Sound. In summary, all belong to the light of ultimate stillness, and all possess radiance through the efficacy of taking the medicine of concentration.

Cultivating the six transcendent perfections may also produce light, as with the violet light of Kasyapa. A bhiksuni produced light through practicing generosity. One who observes the precepts naturally possesses the bright light of morality.

Cultivating patience produces the ultimate light. Cultivating diligence emits a light that all sentient beings delight in seeing. Because a bodhisattva burns his body as a torch in offering to the Buddha, the Dharma realm calls this true diligence.

Cultivating meditative concentration produces light, as do the Four Heavenly Kings, the Trayastrimsa Heaven, and the eight higher concentrations. The lights of wisdom are exceedingly numerous. If a person’s aspiration and method accord with those of the present Buddha, that person resembles Bodhisattva Lapis Lazuli Light in the Nirvana Sutra, who emitted blue light and went before Buddha Sakyamuni.

That light is called wisdom.

This explains the radiance produced by the efficacy of taking the medicine of the six transcendent perfections.

If, through the efficacy of taking the supreme medicine of the three contemplations, light arises, then the source of that light is prajna; it constantly shines, dispels the disease of obscuring darkness, and possesses great radiance. Yet those who attain this light of prajna do so at differing levels of depth and shallowness, greatness and smallness. Because sunlight illuminates all kinds of forms, it enables those traveling at night and those working underground in mines alike to proceed without obstruction. Adults do not recognize the function of that light, while children lose the clarity of their eyes. Such is the light of a bodhisattva’s prajna-wisdom.

When the sun has set, the moon shines, making the night cool and clear. The torch is an analogy for the Moon-Love Samadhi taught in the Nirvana Sutra. Whenever the sun or moon appears, the light of a torch becomes useless.

If one happens upon a new moon, one relies upon its light; and when the moon of the sages and saints has set, one relies solely upon starlight. The ancients said, “In spring, stars hang above the thatched hermitage,” referring to starlight illuminating the dark night. If the sun, moon, and stars are obscured, one must rely upon lamplight.

The light of a single lamp can dispel the darkness of a house that has endured for a thousand years. Even light entering through a wall can help a person succeed, how much more so when lamps are lit to illuminate everywhere? Or if the lamps have not yet been lit and it is midnight beneath a dark moon, with clouds and mist shrouding everything in gloom, even a single flash of lightning can dispel the darkness.

Or a single ray of light may reveal the myriad things, like the light of a firefly.

The successors to the place of Medicine Buddha are the near-sages who are united in assisting him, such as Sunlight Bodhisattva, Moonlight Bodhisattva, Medicine King Bodhisattva, and Superior Medicine Bodhisattva. Because they originally shared the same resolve and the same karma as Medicine Buddha, their light is called Starlight. In ancient times, when the prince had just been born, his body ceaselessly emitted light, and so it was called Blazing-Lamp Crown-Light.

Or, when cultivating the foremost worldly dharma, one enters the Path of Seeing from the second ksana; because that interval is extremely brief, it is called the Lightning-Lamp Samadhi. The firefly light of the Venerable Upali is the firefly light of the Two Vehicles, for through compassion conditioned by dharmas, it accords with the world and benefits sentient beings. Therefore, the wisdom practiced in the Two Vehicles is called firefly light and cannot equal sunlight.

As for the radiance attained above, if emptiness is analyzed, then within the aspects of immediate emptiness and immediate provisional existence they are not identical; yet only the light of prajna-wisdom can eliminate the latent illnesses of the three delusions and reveal the wondrous principle of the three truths. This is called the unconditioned Dharma within which there are distinctions. If the ultimate fruition of Medicine Buddha is called Lapis Lazuli Light, it resembles the Infinite Light of the Western Land. It shines throughout day and night and blazes through past and present, fully revealing the virtue of prajna within the treasury of great radiance.

Question: Since it is said that this illumination resembles prajna, why is it not likewise called Infinite Light?

Answer: If Lapis Lazuli were stated in full, it would be called Vaidurya, translated as the Azure Sovereign Jewel Medicine Buddha, dwelling in the East. This is because the East corresponds to the color azure. Its hue accords with azure; moreover, the direction of Zhen is Jia, the first of the moving trigrams, and belongs to Wood. Furthermore, as soon as signs of illness appear, medicine is immediately used to treat it—how could this not be precious? It brings the dead back to life and is unlike the direction of Metal, which is called destructive killing.

Here, in the section explaining the Dharma-name, the virtue of prajna is perfected through the discerning cause, the great vows, and the generation of the resolve for awakening.

Tathagata: this is the essential nature of the Dharma-body. It is the word “fundamental” (本) in the Dharma-title (法題). By taking the thusness of objects as wisdom and the thusness of wisdom as objects, objects and wisdom become luminous and one; both objects and wisdom are forgotten, yet in accordance with conditions one responds and attains Perfect Awakening, curing every kind of illness.

If the Tathagata’s response-body is perfected, discipline, samadhi, and wisdom are used to analyze the body. That is, the medicine of the wisdom of emptiness is used to treat sentient beings’ illnesses of karmic retribution and delusions of views and thoughts; this is the Medicine Buddha of the Tripitaka and Shared Teachings. If the Tathagata’s reward-body is perfected, the medicine of the threefold matter and the path-seed wisdom of entering provisional existence is used to treat sentient beings’ illnesses of delusions innumerable as dust and sand; this is the Medicine Buddha of the Distinct Teaching.

If the Tathagata’s Dharma-body is perfected, the medicine of the wisdom of the three contemplations in one mind is used to treat sentient beings’ grave illness of ignorance; this is the unsurpassed Medicine Buddha of the Perfect Teaching.

Through these three Tathagatas, the medicine of the light of the three wisdoms can be used to treat sentient beings’ illnesses of the three obstructions, thereby attaining the three titles of Medicine Buddha. Only by possessing this medicine of the three wisdoms and curing all three obstructions throughout the Dharma-realm can the Tathagata’s three bodies be perfected. These three dharmas require one another; if one is lacking, attainment is impossible.

When united, both are brought to perfection; when separated, both suffer harm. Furthermore, the three Tathagatas are the essential nature of the Dharma-body and fully possess the three. The threefold prajna is the Lapis Lazuli Light of prajna and fully possesses the three, as do the three Medicine Buddhas.

Furthermore, the function of liberation fully possesses the three; within each of these three, all three are fully present, so when distinguished they become nine. Yet within each triad there are always differences among host, guest, and center. When speaking of transmitting the Buddha’s mind-seal, although there are nine, they are again three combined with three.

This is precisely unity and separation freely perfecting the three virtues in their fullness.

Fundamental Vow and Merit: this refers to the three virtues of fruition and causation described above, through which the perfect interfusion of the three dharmas is accomplished; and it is likewise through the perfect interfusion of these three dharmas that the three virtues of fruition and causation can be accomplished.

“Fundamental” is the true essence of the Dharma-body. It is also called fundamental truth, fundamental nature, fundamental mind, fundamental awakening, fundamental source, fundamental limit, fundamental essence, fundamental ground, fundamental origin, fundamental wisdom, fundamental vow, fundamental luminosity, fundamental root, fundamental suchness, fundamental Dharma, inherent existence, the fundamental Tathagata-garbha, and the exceedingly profound fundamental ground. Though these terms differ, they all point solely to the Ultimate Sage’s ultimate perfection of the fundamental virtues. If one wishes to rely upon the fundamental in cultivation, it must indeed be clearly explained.

Next are what are called the fundamental cause, fundamental fruition, fundamental land, fundamental lifespan, fundamental nirvana, fundamental stimulus and response, fundamental spiritual powers, fundamental exposition of the Dharma, fundamental retinue, and fundamental benefit. As the Analects says, “The noble person attends to the root; when the root is firmly established, the Way arises.” In all self-practice, cause and effect, transformation of others, and subject and object, nothing departs from this great foundation of the Dharma-body. Because bodhisattvas throughout the ten directions ultimately perfect this foundation, they are called Tathagatas. This is precisely the profound sphere of practice of all Buddhas spoken of in other texts.

Vow: this is the guiding principle of the discerning cause. The direct cause and the essence of the sutra are as explained above. Although the foundation of the ten realms pervades everywhere, without the discerning cause that generates the resolve for awakening, it remains merely the unadorned Dharma-body and is slighted by devas and humans.

Therefore, one must cultivate and perfect the wisdom of the reward-body; only then does it become extraordinary. Now, by using the Four Great Vows and the six paramitas to cultivate the adornments of merit and wisdom, fundamental awakening becomes clearly manifest. The light of the prajna of the discerning cause is also called the fundamentally inexhaustible Lapis Lazuli Light.

The sutra calls this immeasurable bodhisattva practices and immeasurable bodhisattva vows.

Merit and virtue: the two words “merit and virtue” are the basis for accomplishing the wondrous. According to the worldly custom of bestowing posthumous titles upon those who are about to die, the designation “Patriarch” refers to one possessing virtue, while the designation “Ancestor” refers to one possessing merit. That is, destroying evil and uprooting suffering constitute merit, while nurturing and bringing forth goodness constitute virtue.

During the causal stage of cultivation, the Tathagata used the power of the kingly samadhi to destroy all the evils of the three obstructions and bring forth all the goodness of the three virtues. After attaining the profound state and wisdom, he further used the medicine of original merit and virtue to cure all beings of the painful illnesses of the three obstructions and bestowed upon all beings the wondrous medicine of the three virtues.

Everything taught in the Sutra—such as hearing the name, receiving and upholding the mantra, and so forth—takes the uprooting of suffering and the bestowal of happiness as its teaching, enabling all beings to attain great liberation and calmly escape from bondage. When illness is cured, there is well-being; when suffering is exhausted, bliss is realized. This is the benefit obtained from the medicine of the Dharma and the merit attributed to the King of Physicians.

Therefore, his merit and virtue are praised, and he is named Medicine Master.

Thus, through the merit and virtue of uprooting suffering and bestowing happiness during causal cultivation, “Medicine” was accomplished. Through the adornment of vows and practices during causal cultivation, “Lapis Lazuli Light” was revealed. Through cultivating the myriad practices without departing from the nature during causal cultivation, he attained the Origin and accomplished the supreme fruition of the Tathagata.

Were it not for the wondrous Dharma of the three virtues, the wondrous cause of the three dharmas could not be accomplished. Were it not for the wondrous cause and ultimate fruition, the three perfectly interfused dharmas could not be propagated. Although the person and the Dharma differ, the secret treasury is the same.

Moreover, one should understand that it is people who propagate the Way; it is not the Way that propagates people. Therefore, the person’s name is placed first and the Dharma’s name afterward.

Question: From beginning to end, this Sutra contains only the three dharmas of the secret treasury. Why, then, are the teachings concerning its tenet and essence few, while those concerning its merit and function are many?

Answer: One should understand that, throughout many kalpas, the Tathagata cultivated and realized the hidden profundity of the state and wisdom. This is like a person who drinks water and knows for himself whether it is cold or warm; there is no need for lengthy explanation. It is also like explaining to a blind person what milk is—what benefit would it bring him?

Therefore, much need not be said; a concise statement is sufficient. As for the fruition of great compassion of identical essence, only afterward are skillful means used to uproot suffering and bestow happiness upon sentient beings. Therefore, this wondrous function of merit and virtue should be set forth in detail.

Moreover, the essential point is to present concisely the tenet and origin of uprooting suffering and bestowing happiness, so that everyone may understand that all of it is accomplished through the tenet. When the great function of the whole essence arises, every practice is the true mark, and every phenomenon is the wondrous tenet. Thus, whether much is said or little is said, it is all the three virtues; the important point does not lie in speaking at length or briefly.

1.1.2. The Common Title

Sutra: The specific title is inherently one, while only the three dharmas constitute the common title.

The word “sutra” (經) means the sutra as teaching, the sutra as practice, and the sutra as principle; although these are not explicitly stated, they may be understood. The meaning of the word “sutra” is fully explained in the Profound Contemplation of the Commentary on the Sutra. If the origin of this Sutra is examined, it was taught by Buddha Shakyamuni during the Vaipulya period. This Sutra was first translated by the shramana Huijian at Deer Park Monastery during the reign of Emperor Xiaowu of the Song dynasty. In the eleventh year of the Daye era (615) of the Sui dynasty, Dharmagupta translated it once again.

The shramana Faxing and others retranslated this Sutra at the Translation Institute in Shanglin Park, south of the Luo River in the Eastern Capital. In the Tang dynasty, Tripitaka Master Xuanzang translated it, and his version became the officially transmitted text. However, that Sutra contained only the Exoteric Teaching and no Esoteric Mantra. Only after Tripitaka Master Yijing translated the Sutra on the Original Vows and Merits of the Seven Buddhas of Lapis Lazuli Light, which contained the Esoteric Mantra, did it become included.

Later generations took more than four hundred characters from Master Yijing’s translation—including the mantra, the several hundred characters preceding the mantra, the several hundred characters following it, and so forth, down to the passage “…attain bodhi”—and added them to Master Xuanzang’s translation. This further clarified the function of uprooting suffering and bestowing happiness, while bringing it into accord with the Exoteric Teaching, Esoteric Teaching, Perfect Teaching, and Pervasive Teaching.

1.2. Taking the Profound Sphere of Activity of All Buddhas as the Essence

This is precisely the ultimate wondrous state of quiescent light of the Buddha at fruition. This wondrous state transcends defilement and does not belong to cause or fruition, yet it is the basis upon which cause and fruition depend. It is like the Wisdom of Universal Radiant Light in the Avatamsaka Sutra and the Noble Wisdom of Self-Awakening in the Lankavatara Sutra.

Universal Wisdom is separately established only beyond Equal Enlightenment and Wondrous Enlightenment. Although this wondrous state is said to be originally neither cause nor fruition, it is nevertheless the basis upon which Equal Enlightenment, Wondrous Enlightenment, cause, and fruition depend. This wondrous state is precisely the true mark of all dharmas pertaining to the cause of the Mahayana and the true mark of all dharmas pertaining to the fruition of the Mahayana.

The true mark is originally neither cause nor fruition, yet it is the destination of cause and fruition.

However, if it is called “the sphere of activity of all Buddhas,” it clearly does not mean merely that the intrinsic Dharma-body exists even while one remains deluded; rather, one should understand that it includes the true mark and that all of these constitute the essence. Yet here, because practitioners are to rely upon “the sphere of activity of all Buddhas” to arouse the aspiration and undertake cultivation, they must take the enlightenment of fruition as the causal mind and take immeasurable quiescent light as the essence of contemplation. Therefore, one cannot speak only in general terms of the “essence” that exists while one is still deluded. This is what is meant by following the foregoing standard.

The two words “all Buddhas” have already been explained in the section interpreting the title. The four words “the Tathagata’s sphere of activity” have likewise been explained in the section interpreting the title. The word “origin” (本) and the remaining words will be discussed in the textual commentary.

1.3. Taking Vows, Practices, and Skillful Means as the Tenet

The Sutra states: “The immeasurable bodhisattva practices, immeasurable bodhisattva vows, and immeasurable skillful means of that Buddha cannot be fully described.” Vows are both common and specific. The common vows are the three great vows. The specific vows are the twelve great vows. These are none other than the standard of the revealing cause, initial enlightenment, and contemplative illumination. This is called the mind’s first arousal of the sanna. The practices of the six paramitas are perfected through this arousal of the sanna. The vows are manifested through this arousal of the sanna. The essence attains fruition through this arousal of the sanna. This is called ultimately using great compassion to rescue those in distress.

Thus, both cause and fruition fully contain the myriad practices and vows; these are also precisely the practices cultivated by superior persons of the Perfect and Sudden Teaching. Therefore, they are called immeasurable bodhisattva practices and immeasurable bodhisattva vows. Only when vows and practices have reached their ultimate extent do recompense and wisdom become manifest and form the wondrous tenet of Lapis Lazuli Light.

Moreover, “immeasurable skillful means”: during the causal stage of cultivation, the Tathagata used wondrous provisional skillful means to sever delusions and realize the principle. After accomplishing the fruition, he continued to use great provisional skillful means to liberate all sentient beings, as exemplified by the twelve great vows and the benefits attained through hearing his name, making offerings, and so forth.

1.4. Taking the Merit and Virtue of Uprooting Suffering and Bestowing Happiness as the Function

From beginning to end, this Sutra speaks only of uprooting suffering and bestowing happiness. The twelve great vows are all based upon the Four Noble Truths. Five vows are based upon the Truth of the Path and the Truth of Cessation; these bring forth goodness and bestow happiness. Seven vows are based upon the Truth of the Origin of Suffering and the Truth of Suffering; these destroy evil and uproot suffering.

In the section on the “merit of hearing the Name,” the removal of the three evil poisons and the bestowal of the two wholesome joys are explained. In the section on “receiving, upholding, and making offerings,” the merits of removing suffering and bestowing happiness are explained according to the greater or lesser scope involved. In the section on the “mantra within the radiance,” both the removal of suffering and the bestowal of happiness are explained.

Although the end of the sutra, which resembles the transformation of karmic retribution and obstructions at the end of the Age of the Semblance Dharma, inclines toward removing suffering, when that compassionate essence fully contains the meaning of removing suffering, it necessarily becomes the bestowal of happiness. Thus, from beginning to end, the sutra speaks of the “function” of the merit of removing suffering and bestowing happiness.

Yet none of this departs from the profound sphere of practice. Although that profound sphere of practice is not discussed, this is not the whole of its great function. Even where that function is already slight, it is like a person permeated with agada medicine, who will certainly attain liberation.

In the section that speaks of the name of the Dharma, it is called Merit. In the section that speaks of the name of the person, it is called Medicine Master. Is this not so?

1.5. Taking the fresh cream of the Mahayana as the classification of the teaching

Since the name of the person and the name of the Dharma are identical with the wondrous and perfect Secret Treasury, the Dharma meanings of essence, tenet, and function are all in accord. It begins from the “perfect” and also concludes in the “perfect”; the present text appears only once and is classified as belonging to the three teachings. This is precisely the sphere of practice of all Buddhas—who would dare say that it is not the Perfect Vehicle?

2. Explanation of the Sutra Text

2.1. Introductory Section

Sutra text:

Thus indeed have I heard! At one time, the Bhagavan was journeying and teaching throughout various countries. He came to the city of Vaishali and rested beneath the canopy of the Musical Sound Tree. At that time, an immeasurable great assembly was present: eight thousand great bhikshus, thirty-six thousand great bodhisattvas, kings, ministers, brahmins, householders, devas, nagas, the eight classes of beings, humans, nonhumans, and others. Reverently, they sat around the Buddha and listened as he taught the Dharma.

These five matters constitute the common attestation of the sutras. The Bhagavan’s journeying through various countries and teaching the Dharma are taken as the originating conditions and the introduction to this sutra.

Bhagavan has six meanings: sovereign, flourishing, dignified, renowned, auspicious, and honored. Among the five cases in which terms should not be translated, these six meanings largely fall under the category of nontranslation. Yet the reason he is not directly called “Buddha” but instead Bhagavan has two meanings: first, to reveal that the World-Honored One’s abundant virtues are exceedingly numerous; second, to make clear that this sutra contains both the Exoteric and Esoteric Teachings. Thus, this designation encompasses six meanings, and its virtues are many.

The designation Bhagavan originates from the Esoteric division. In the Yoga texts, for example, it is rendered as Ba-ji-wa-di, Fa-ji-wa, or Bo-jia-fa-di, which here conveys the meaning of Bhagavan. However, Sanskrit sounds have many different transliterations. This is because the sutra not only reveals the merit of the Fundamental Vows but also contains the evil-destroying benefit of an esoteric mantra. Therefore, it employs a designation from the Esoteric division.

Journeying and teaching throughout various countries: From this, it is fully evident that the Tathagata traveled throughout the realm. Having attained the unsurpassed Way, he utterly forgot that he was a noble Golden Wheel-Turning King and an unsurpassed Dharma King. With great compassion arising from identity in essence, he waded through mud and crossed rivers, tenderly and urgently teaching and transforming sentient beings. He never had any attachment to remaining in a particular place.

Confucius was a man of the East, West, South, and North. Su and Zhang were travelers through Yan, Zhao, Qi, and Chu. They were like a cloud above a green parasol tree: when the wind blew eastward, it drifted east; when the wind blew westward, it drifted west. The Book of Changes records: “He gives no thought to his household or sustenance. Auspicious.” This means that such a person bears responsibility for all four quarters. Great sages and worthies, having perfected their own awakening, further wish to awaken others. They sacrifice themselves, adapting to people and circumstances in order to gather in and transform them.

The Book of Documents records: “I am the first among all the people to awaken. I must use this Way to awaken those people.” Men and women may differ in the degree to which they are imbued with the beneficence of Emperors Yao and Shun. Some may continually shift responsibility away from themselves, yet drive others into a dead end. Therefore, one cannot bear merely to feast throughout the day.

The single word “transformation” (化) contains many meanings: transforming existence into nonexistence, transforming the raw into the mature, transforming the ordinary into the sacred, transforming the partial so that it accords with the perfect, and transforming the provisional so that it returns to the real. The harmonious integration of the five periods and the One Vehicle’s conveyance of the Way all rely upon the Tathagata and the universal transformation of the four siddhantas to accomplish the work of teaching and transformation.

Throughout various countries: This means that he passed through sixteen countries.

He came to the city of Vaishali: This means that he stopped in the city of Vaishali.

Rested beneath the canopy of a tree: This was the place where he taught the Dharma and rested.

At that time: This refers to the time after six years of cultivating ascetic practices and attaining the unsurpassed Way. Relying upon grasses and trees, he observed beings’ capacities by such means as gazing upon trees and walking in meditation. Now, as the Buddha journeyed and taught, even when he stopped to rest he did not leave the shade of trees and charnel grounds. Beneath the canopy of a tree, thoughts of impermanence readily arise, and one avoids the troubles caused by shelter and attachment.

Therefore, among the twelve dhutanga practices established in the Buddha’s Vinaya, charnel grounds and the shade of trees alone are taken as resting places. Such places resemble the Apricot Altar of Confucius. Thus, whether the Buddha or Confucius, each had his own way of choosing a dwelling place.

Musical Sound: This type of tree was found in the city of Vaishali. Although it is called Musical Sound, that name is not necessarily invariably apt. Places change in accordance with the Dharma, and scenes alter according to the mind. If worldly people went there, they would suffer only from the murmuring wind and rain and would remember their homeland a thousand miles away. Therefore, even beautiful sounds would become a scene of suffering. It is just like the saying that, upon hearing the wind and the cries of cranes, one takes them all to be soldiers of Jin.

Now, wherever the Dharma King went, although he was always exposed to wind and bathed by rain, he nevertheless delighted in such places, how much more so when seated beneath the canopy of a luxuriant tree. Though buffeted all day by violent winds, he experienced them as cool breezes. The sounds of those breezes and that jeweled tree all produced various kinds of celestial music.

The bhikshu-grass has five characteristics and serves as an analogy for the pure assembly. It may be understood that the assemblies of bhikshus and bodhisattvas constantly followed the Buddha, like tigers attending the wind and dragons attending the clouds, their dignified conduct resembling that of the Buddha. Naturally, this was so. But as for kings and their subjects, who had countries and households, how could they neglect affairs of government and also follow him to gather beneath the tree’s canopy?

One should know that Prince Siddhartha was a noble Golden Wheel-Turning King whose great virtue caused the four quarters to submit, before whom the myriad countries acknowledged sovereignty. His wealth encompassed the four seas, and his nobility equaled that of the Son of Heaven; yet he relinquished such honor and willingly cultivated ascetic practices. How much more, then, should those inferior to him do so!

Therefore, kings, great ministers, and others inferior to him followed the Dharma King and likewise did not crave wealth and rank. This is called, “When that king has set forth, the great ministers also relinquish everything,” just as when the wind sweeps through, all the grasses bend before it. All could regard household life lightly, esteem the true Dharma, and follow the Buddha as he turned the Wheel.

Suppose a king were to say, “What may profit my country?” The high officials would then say, “What may profit my household?” Ordinary people would say, “What may profit my person?” Those above and below would know only how to contend with one another for profit, without concern for righteousness.

As for the devas, dragons, and the eight classes of beings, they too forgot entirely their own abundant merit, manifold powers, great wrath, and many skills, and were overwhelmed by the Buddha. It was like the time when the Tathagata first attained perfect enlightenment at the bodhimanda of quiescent extinction: the forty-one great adepts of the Dharma-body, together with the devas, dragons, and the eight classes of beings whose faculties had matured in previous lives, were as though the moon were obscured by dark clouds; it was also like trees bent by the wind, causing the adorned realm of true recompense to be concealed.

Would it not, then, be fitting to call that tree the Tree of Musical Sounds?

Hearing him teach the Dharma: this means that he spoke of the merit of the fundamental vows in the Western Land, yet this was also precisely to explain the dependent origination of the merit of the fundamental vows in the Eastern Land.

2.2. Main Section

2.2.1. The Question

2.2.1.1. The Question Concerning the Differences Among the Buddhas’ Names

Scriptural text:

At that time, Manjushri, Prince of the Dharma, relying upon the Buddha’s awe-inspiring power, rose from his seat, arranged his robe to bare his right shoulder, placed his right knee upon the ground, bowed toward the Bhagavat, joined his palms, and addressed the Buddha: “World-Honored One, I humbly beseech you to expound the names of the Buddhas that are similar to the name of that Buddha.”

“At that time” refers to the time when the teaching of the Amitabha Sutra had been completed. “Similar to the name of that Buddha”: the character “kind” (類) has the same meaning as the character “same” (同); that is, similar to the name of the Tathagata in the Western Land.

2.2.1.2. The Question Concerning the Merit of the Dharma-Gate

Scriptural text:

And the sublime merit of that Buddha’s fundamental vows, so that those who are presently hearing the Dharma may eliminate their karmic obstructions, and in order to bring benefit, peace, and happiness to all sentient beings during the Age of the Semblance Dharma.

“The merit of the fundamental vows” is precisely the question concerning the distinctions of this Dharma-gate. Only from the phrase “so that those who are presently hearing the Dharma” onward is the purpose for requesting the Buddha to teach the Dharma set forth. It means that the Buddha was asked to teach the Dharma out of a mind of great compassion that sought to benefit everyone, and not merely from a desire to gain broad understanding and much delight. It should be understood that “the question concerning the merit of this Dharma-gate” serves to elucidate the title of the entire sutra.

First, the question concerning the Buddha’s name pertains to the title “Medicine Master Lapis Lazuli Light Tathagata.” Second, the question concerning the Dharma-gate pertains to the title “Merit of the Fundamental Vows.”

From this point onward, the Tathagata reveals and explains the entirety of the sutra; yet within it are two chapters devoted exclusively to the merit of the Buddha’s name. It is not until the passage concerning “the precious image, the transformation of karmic retribution, and benefit and joy” that the merit of the Dharma-gate is discussed.

In terms of “phenomena,” nothing is discussed apart from the title. Only in this way is the inclusiveness of the general and particular characteristics revealed. In terms of “meaning,” however, there is only one; or in some cases matters beyond the title are discussed in order to remove obstructions and bring benefit and joy. If so, the general and particular characteristics would differ and could never encompass one another. Consequently, not only would the text be incorrect, but the principle would also be incorrect.

2.2.2. The Answer

2.2.2.1. Praise

Scriptural text:

At that time, the World-Honored One praised Bodhisattva Manjushri, saying: “Excellent! Excellent, Manjushri! With a mind of great compassion, you have urged and requested me to speak the names of the Buddhas and the merit of their fundamental vows, wishing to uproot the karmic obstructions that bind sentient beings and to bring benefit, peace, and happiness to sentient beings during the Age of the Semblance Dharma. I shall now explain them. You should listen attentively and reflect upon them well.”

Explanation:

The two clauses, “wishing to uproot the karmic obstructions that bind sentient beings and to bring benefit, peace, and happiness to sentient beings during the Age of the Semblance Dharma,” clearly explain Bodhisattva Manjushri’s mind of great compassion in urging and requesting the Buddha to teach, as well as the Buddha’s exhortation that he listen attentively and reflect upon it well.

Although the merit of vows and practices discussed in this sutra may appear to concern the shallow matters of conventional truth, all the essential meanings of its teaching are rooted in the profound sphere of practice of the Buddhas. When worldly affairs are carried out with the mind of the true characteristic, every affair is itself the true characteristic. When one listens to the Buddha teach the Dharma with the perfectly wondrous mind, every Dharma is perfectly wondrous. If one does not reflect carefully, there is a danger of encountering a profound sutra yet understanding it shallowly. Therefore, the Buddha had to exhort Bodhisattva Manjushri.

2.2.2.2. Assent

Scriptural text:

Bodhisattva Manjushri said: “I humbly beseech the World-Honored One to speak. We are most eager to hear.”

2.2.2.3. The Formal Teaching of the Sutra

2.2.2.3.1. Answer Concerning the Name of Medicine Master Lapis Lazuli Buddha

Scriptural text:

The Buddha said to Bodhisattva Manjushri: “To the east of this world, beyond Buddha-lands numbering more than the sands of ten Ganga rivers, there is a world called Pure Lapis Lazuli. There is a Buddha there named Medicine Master Lapis Lazuli Light Tathagata, Worthy One, Perfectly and Completely Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Bhagavat.”

Explanation:

The two characters “Ganga” are a transliteration from Sanskrit and refer to the Ganges River. In the Sutra on the Merit of the Fundamental Vows of the Seven Buddhas of Medicine Master Lapis Lazuli Light, translated by Master Yijing, from the passage speaking of “the sands of four Ganga rivers” to the passage concerning the seventh World-Honored One, there occurs precisely the phrase “passing through Buddha-lands as numerous as the sands of ten Ganga rivers.” That river is called “Coming from Heaven.” There are two reasons it is called “Coming from Heaven.”

First, because a heavenly maiden descended to the human world and became the mistress of that river, and because the name was sacralized, it was called “Coming from Heaven.” The Large Prajnaparamita Sutra speaks of a river called “Heavenly Rank,” which is this very river.

Second, the waters of that river divide into many streams and descend from Lake Anavatapta. Because they originate high above, the people do not know the source of those waters and therefore call the river “Coming from Heaven.” In the same way, all the waters in our country, China, flow down from the Snow Mountains. Mount Jishi towers into the heavens; the water seeps underground and flows as far as the mouth of the Yellow River, where it bursts forth.

People therefore regard it as the source of China’s waters. Yet they themselves do not know whence those waters flow, and merely say that the waters of the Yellow River descend from heaven. Since those below have difficulty fathoming what lies above, how could this apply only to water?

The present Gazetteer of India records that those on the summit of the mountain see only a mass of white clouds below; those halfway up the mountain hear the cries of newborn infants; while those at the foot of the mountain hear thunder and see torrential rain, yet are unable to fathom or understand it.

2.2.2.3.2. Answer Concerning the Dharma-Gate of the Merit of the Fundamental Vows

2.2.2.3.2.1. Answer Concerning the Merit of the Fundamental Vows

2.2.2.3.2.1.1. Clarification of the Twelve Great Vows

2.2.2.3.2.1.1.1. Introduction

Scriptural text:

“Manjushri, when that World-Honored One, Medicine Master Lapis Lazuli Light Tathagata, was practicing the bodhisattva path, he made twelve great vows, enabling all sentient beings to obtain whatever they sought.”

Explanation:

2.2.2.3.2.1.1.2. Explanation

In general, all particular vows are established on the basis of the Four Noble Truths. A vow not founded upon the Four Noble Truths is called a deluded vow. Therefore, the twelve vows of Medicine Master Buddha are themselves the Four Noble Truths. Alternatively, it may be said that each of the twelve vows fully contains the Four Noble Truths. Thus, happiness must be added amid suffering, and suffering must be diminished amid happiness. Both opposition and conjunction fail to proceed smoothly and do not accord with the present text. The present text truly embodies the meaning of the Four Noble Truths. Therefore, it cannot be explained according to miscellaneous and disorderly texts.

2.2.2.3.2.1.1.2.1. The Truth of Cessation: Two Vows

Scriptural text:

The first great vow: I vow that in a future life, when I attain anuttara-samyak-sambodhi, my body shall radiate brilliant light, majestically illuminating immeasurable and boundless worlds. My body shall be adorned with the thirty-two marks of a great man and the eighty minor characteristics, and I shall enable all sentient beings to obtain bodies like mine.

The second great vow: I vow that in a future life, when I attain bodhi, my body shall be like vaidurya, luminous within and without, pure and flawless. Its light shall be vast, its merit and virtue exalted; the body shall abide in excellence, adorned with a web of blazing radiance, shining more brightly than the sun and moon. Sentient beings dwelling in darkness shall, through this light, gain understanding, and wherever they wish to go and whatever endeavors they wish to undertake, they shall be able to accomplish them.

Explanation:

These two vows correspond to the fourth of the four great vows: “I vow to attain the unsurpassed Buddha Way.”

Majestically illuminating everywhere: this resembles the luminous quality of pure vaidurya.

Adorned with a web of blazing radiance: this is precisely the accomplishment of the Buddha Way’s reward body. It is like the cloud canopies and jeweled nets in the Avatamsaka Sutra, and like the light in the Lotus Sutra that shines upon the body. If the Four Truths belonging to the Lesser Vehicle are arranged in the sequence of the truths of suffering, its origin, its cessation, and the path, then the sravakas of the Tripitaka Teaching take the truth of suffering as the initial gateway.

Pratyekabuddhas may take the truth of origin as the initial gateway. Bodhisattvas take the truth of the path as the initial gateway. Bodhisattvas of the Shared Teaching take the truth of cessation as the initial gateway.

Bodhisattvas of the Distinct Teaching take the supramundane truth of the path as the initial gateway. Here, because the Buddha Vehicle alone is to be perfected, the supramundane truth of unconditioned cessation is taken as the initial gateway.

2.2.2.3.2.1.1.2.2. The Truth of the Path: Three Vows

2.2.2.3.2.1.1.2.2.1. Explaining the Path in Terms of Wisdom

Scriptural text:

The third great vow: I vow that in a future life, when I attain bodhi, I shall employ immeasurable and boundless wisdom and skillful means to enable all sentient beings to obtain everything they require, so that no sentient being shall suffer deprivation.

Explanation:

Wisdom and skillful means: this refers to the Bodhisattva Vimalakirti, who possessed wisdom liberated through skillful means and skillful means liberated through wisdom; both provisional and true wisdom were complete. Therefore, he could fulfill all the aspirations of sentient beings throughout the Dharma realm, allowing none to suffer deprivation.

2.2.2.3.2.1.1.2.2.2. Explaining the Path in Terms of Samadhi

Scriptural text:

The fourth vow: I vow that in a future life, when I attain bodhi, if any sentient beings practice deviant paths, I shall cause them all to abide securely in the path to bodhi. If any follow the Sravaka Vehicle or Pratyekabuddha Vehicle, I shall establish them all in the Mahayana.

Explanation:

To abide securely in bodhi and to be established in the Mahayana means placing those practitioners who already possess the three trainings within the Treasury of Secrets. Here, causing practitioners of deviant paths to enter the path to bodhi means bringing sentient beings in the group fixed in error into the group fixed in correctness; hence, this is called the training in samadhi. The Lotus Sutra states:

The Buddha himself abides in the Mahayana,

Adorned with the power of samadhi and wisdom;

With the Dharma he himself has attained,

He employs it to liberate sentient beings.

This means employing the nine kinds of great dhyana. Dhyana is precisely abiding in the true characteristic. In the Lesser Vehicle, it may be called wisdom or it may be called samadhi. Yet the preceding vow concerns wisdom, and the following vow concerns precepts. If dhyana is classified as samadhi, then above it accords with the Buddha’s intent, and below it accords with actual practice. Furthermore, the Chapter on Noble Conduct in the Mahaparinirvana Sutra states: “Only precepts, samadhi, and wisdom are taken as the causes for cultivating and realizing heavenly conduct.” Now precepts, samadhi, and wisdom are taken as the foundation for cultivating and realizing cessation; how could this not be appropriate?

2.2.2.3.2.1.1.2.2.3. Explaining the Path in Terms of Precepts

Scriptural text:

The fifth great vow: I vow that in a future life, when I attain bodhi, if immeasurable and boundless sentient beings cultivate pure conduct within my teaching, I shall cause them all to refrain from violating the precepts and to be fully endowed with the three collections of pure precepts. Even if someone has violated the precepts, after hearing my name, that person’s precepts shall be restored to purity, and that person shall not fall into the evil realms.

Explanation:

The Great Sutra, the Fundamental Sutra, and the Sutra of the Ten Precepts all contain the three collections in full. They are described as unbroken, unperforated, undamaged, and unmixed, extending up to the precepts of the unsurpassed path. Here, “undamaged” is one category of specific precepts among all disciplinary precepts. “Fully endowed with the three collections” refers precisely to the perfect precepts of the paramita of the unsurpassed path. The two schools of emptiness and existence within the Lesser Vehicle each explain the precepts differently. Some say that the precepts belong to the aggregate of mind, the aggregate of form, and the aggregate of what is neither form nor mind; these are called the three collections of precepts.

Here, the three Mahayana collections comprise restraining misconduct, embracing wholesome dharmas, and benefiting sentient beings. Those who violate the precepts will certainly fall into the evil realms. They are like a tala tree that, once cut down, cannot live again. Yet here it is said that, because they hear the Buddha’s name, they do not fall into the evil realms: only because of two important causes can they obtain repentance and purification. First is the merit of having initially upheld the precepts in the Medicine Buddha Dharma assembly. Second is hearing the name of Medicine Buddha. It is like agada medicine, which cures every illness. Thus, it can bring the dead back to life and prevent one from committing grave offenses.

The three vows above are all made on the basis of the truth of the path. This is called: “However immeasurable the Dharma gates are, I vow to master them.”

“Immeasurable” encompasses the eighty-four thousand samadhi and dharani Dharma gates, the thirty-seven factors of the path, the Four Teachings, and the various six paramitas. Yet here only the three trainings are presented, for these three trainings encompass all Dharma gates. Several passages are also cited in Regulation and Harmonization of the Factors of the Path and in the annotated Discerning the Aspects of Accumulation within Great Calming and Contemplation to elucidate and verify this vow.

From this it may be known that the vows to study the Dharma gates in other sutras are solely for oneself, whereas the Dharma gates in this sutra are all for the benefit of sentient beings. Thus, this sutra differs from the others.

Question: Since one relies upon nirvana and proceeds in accordance with cultivation, the precepts should come first. Why, then, is wisdom placed first here?

Answer: What is valued here is the perfection of the noble path cultivated by the Buddha. Therefore, first he attained the two kinds of provisional and true wisdom, and afterward fulfilled all the aspirations of sentient beings. Moreover, among the three trainings, wisdom can eliminate afflictions, realize principle, assist one’s own practice, and enable one to teach and transform others. This is urgent and important; therefore, wisdom is placed first.

2.2.2.3.2.1.1.2.3. Suffering and Its Origin: Seven Vows

2.2.2.3.2.1.1.2.3.1. Eliminating the Three Sufferings

2.2.2.3.2.1.1.2.3.1.1. Incomplete Faculties

Scriptural text:

The sixth great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are physically inferior, have incomplete faculties, are ugly or dull-witted, deaf, blind, mute, crippled in hand or foot, hunchbacked, afflicted with leprosy, or insane, then, once they have heard my name, they shall all obtain upright and handsome bodies, keen intelligence, complete faculties, and freedom from every illness and suffering.

2.2.2.3.2.1.1.2.3.1.2. Poverty and Suffering

The seventh great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are afflicted by grave and dangerous illnesses, with no one to treat or save them, no one upon whom to rely, no physician to be found, no medicine, no relatives, and no home, enduring much poverty, hardship, and suffering; once My name has entered their ears even a single time, all those illnesses and sufferings shall be dispelled, their bodies and minds shall be peaceful and joyful, and their families and possessions shall be reunited and made complete, until they attain unsurpassed bodhi.

2.2.2.3.2.1.1.2.3.1.3. The Female Body

The eighth great vow: I vow that in a future life, when I attain bodhi, if any woman is vexed and afflicted by the hundred evils of the female body, develops a mind of aversion, and wishes to relinquish her female body; then, after hearing My name, all such women shall transform their female bodies into male bodies, become fully endowed with the marks of a man, and ultimately attain unsurpassed bodhi.

Explanation:

The three vows just stated, together with the tenth, eleventh, and twelfth vows below, all express the great compassionate resolve to eradicate suffering contained in the vow, “Sentient beings are boundless; I vow to deliver them.” Yet for the essence of compassion to be perfected, “compassion” must be accompanied by “loving-kindness.” Therefore, after suffering has been eradicated, happiness will certainly be bestowed. It is just as medicine, once absorbed, not only cures illness but also makes the body healthy and strong. Moreover, even within the benefit of bestowing happiness, there are different degrees of depth.

Those deficient in any faculties are made complete in all their faculties; those who are poor and suffering become prosperous; and women become men. These three cases all involve opposing conditions and belong to the relatively shallow benefits of the siddhanta of remedial treatment and the siddhanta for the individual. If one attains unsurpassed bodhi, that is the profound benefit of the siddhanta of ultimate truth.

2.2.2.3.2.1.1.2.3.2. The Intermediate Section Explains the Truth of the Origin of Suffering

Scriptural text:

The ninth great vow: I vow that in a future life, when I attain bodhi, I shall cause all sentient beings to escape the net of Mara and free themselves from every bondage of non-Buddhist paths. If any sentient beings fall into the dense forest of wrong views, I shall guide them all back to right view and gradually cause them to cultivate the bodhisattva practices, so that they may swiftly attain unsurpassed, perfect enlightenment.

Explanation:

Here the vow, “Afflictions are inexhaustible; I vow to eradicate them,” is made entirely in accordance with the truth of the origin of suffering. To say that all bondage resembles a dense forest is precisely to indicate the characteristics of inexhaustible afflictions. For once a single deluded thought arises, the afflictions gather like clouds. This also refers to the five dull afflictions, the five sharp afflictions, the ten entanglements, the ten fundamental afflictions, the sixty-two views, the one hundred and eight afflictions, and even the eighty-four thousand defilements. Afflictions arise and cease, while sentient beings sink and drift in the sea of suffering without ever escaping; hence the simile of a dense forest.

The eyes are bound by visible forms; the ears are caused by Mara to sink into craving and become attached to relatives and companions. He once cast his vast heavenly net over sentient beings. Attachment to the wrong views of non-Buddhist paths is like the sudden outbreak of a violent wind: afflictions arise as soon as one encounters objects, leading beings into the three realms of existence and preventing their escape, as though they were bound within a dense forest.

Therefore, to speak of Mara and non-Buddhist paths is to say that all people sink ever more deeply into the delusions of views and thought. Yet the merit of the single name Medicine Master can subdue the two delusions of craving and views and completely destroy both the shared and distinct delusions of views and thought. Thus it is said that escaping the net is liberation.

Question: Does the merit of the name Medicine Master destroy only the delusions of views and thought?

Answer: All three categories of delusion are destroyed. The delusions innumerable as dust and sand are precisely habitual tendencies. The delusion of ignorance is so called because it shares the same essential nature as the delusions of views and thought. Thus, when it is said that the delusions of views and thought are destroyed, all three categories of delusion within and beyond the three realms are eliminated.

Question: How many vows are made on the basis of the truth of the origin of suffering?

Answer: If we follow the teachings of the patriarchs concerning the formation of delusion and karma and the constitution of offenses, then the creation of evil karma described in the eleventh vow below also belongs to the truth of the origin of suffering. There, the image of being oppressed by hunger and thirst is used to admonish beings concerning the suffering of retribution, while here the delusions of views and thought are used to reveal the essence of the truth of the origin of suffering.

Question: Why are the vows belonging to the truth of suffering and the truth of the origin of suffering unequal in number and not arranged in sequence?

Answer: The Tathagata establishes pledges and makes vows according to those whom He addresses; therefore, their order and number are not fixed. The reason a single vow belonging to the truth of the origin of suffering is inserted here among the six vows concerned with eradicating suffering is precisely to show that all painful retributions, from beginning to end, are created by delusion. If delusion is eradicated, it is like removing the firewood from beneath a cauldron, and thus all suffering is extinguished forever.

Furthermore, the teaching concerning Medicine Master is directed toward the urgent and essential task of eradicating the suffering of illnesses experienced as present-life retribution. The eradication of suffering is therefore presented fully and in detail through six vows, whereas the eradication of its origin is expressed in only one vow.

2.2.2.3.2.1.1.2.3.3. Reiterating the Three Sufferings

2.2.2.3.2.1.1.2.3.3.1. Punishment

Scriptural text:

The tenth great vow: I vow that in a future life, when I attain bodhi, if any sentient beings become entangled in royal law, are shackled, beaten, and imprisoned, or are to be executed, and if they suffer countless other calamities, humiliation, sorrow, torture, and so forth, so that their bodies and minds undergo suffering; then, if those sentient beings hear My name, through the awesome spiritual power of My merit and virtue they shall all be freed from every suffering and affliction.

Explanation:

The phrase “their bodies and minds undergo suffering” encompasses all the sufferings described above. Yet within the method of “remedial treatment,” when the text speaks of being “freed from all sorrow and suffering,” it refers only to sorrow and suffering pertaining to the body and mind. In the mind, it is called sorrow; in the body, it is called suffering. In the mental faculty, it is called sorrow; in the five sense faculties, it is called suffering. Fear of the consequences in a future life is sorrow; undergoing retribution in the present is suffering. Having no means of rescue is called sorrow; bodily pain is called suffering.

2.2.2.3.2.1.1.2.3.3.2. Lack of Food

Scriptural text:

The eleventh great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are oppressed by hunger and thirst and commit evil karma in their search for food and drink; then, if those sentient beings hear My name and single-mindedly receive and uphold it, I shall first satisfy them with wondrous and delicious food and drink, and afterward, through the flavor of the Dharma, I shall establish them all in ultimate peace and happiness.

Explanation:

Peace and happiness are called nirvana, a term applied generally throughout the ten realms. For example, the hells contain the peace and happiness of warmth and coolness, and these are therefore also called nirvana. Even the nirvana of the Two Vehicles, with its one-sided emptiness, is not ultimate. Only the Tathagata’s nirvana is called ultimate peace and happiness.

“To establish them all in peace and happiness”: from beginningless time, those hungry, thirsty, and evil people originally lacked the capacity for peace and happiness. Now the Buddha helps them plant the capacity for peace and happiness. If the Buddha helps even those who lack the capacity for peace and happiness to plant it, how much more so those who already possess roots of goodness?

2.2.2.3.2.1.1.2.3.3.3. Lack of Clothing

Scriptural text:

The twelfth great vow: I vow that in a future life, when I attain bodhi, if there are sentient beings so poor that they have no clothing, are bitten and stung by mosquitoes and gnats, suffer from heat and cold, and are oppressed day and night, then, if those sentient beings hear my name and single-mindedly uphold and recite it, I shall cause them to obtain all kinds of fine clothing, precious ornaments, flower garlands, powdered incense, and such articles of enjoyment as drums and musical instruments. Whatever they desire, I shall provide for them in full.

Explanation:

Precious ornaments refer to cloud terraces, jeweled nets, celestial garments, and the wondrous objects of touch in the Land of True Recompense that sentient beings delight in. “Whatever they desire, they shall obtain in full” is like the statement in the Lotus Sutra: “The great cart is bestowed upon them all.” It is also like the statement in the Universal Gateway chapter: “He manifests a body suited to each kind of being.”

Although the six vows to eradicate suffering explained above do not differ in gravity, in reality, in the world there are very many people with impaired faculties, people afflicted by poverty, and women, whereas there are very few people condemned to death or suffering from hunger and cold. Therefore, although the discussion of the mind of great compassion speaks equally of rescuing beings from suffering, there are nevertheless cases that occur more frequently earlier in the sequence and less frequently later. Furthermore, all twelve vows are called “great vows” because each vow completely eradicates suffering, and each vow brings the Buddha path to fulfillment.

2.2.2.3.2.1.1.3. The Buddha’s Concluding Words

Sutra text:

Manjushri, these twelve subtle and wondrous vows were made by that Blessed One, Medicine Master Lapis Lazuli Light Tathagata, the Worthy One, the Perfectly and Completely Awakened One, while he was practicing the bodhisattva path.

2.2.2.3.2.1.2. Exposition of the Adornments of Merit

2.2.2.3.2.1.2.1. General Conclusion

Sutra text:

Furthermore, Manjushri, if I were to speak for one kalpa or longer than one kalpa about the great vows made by that Blessed One, Medicine Master Lapis Lazuli Light Tathagata, the Worthy One, the Perfectly and Completely Awakened One, while he was practicing the bodhisattva path, and about the meritorious adornments of his land, I could not exhaust them.

2.2.2.3.2.1.2.2. Summary Exposition

2.2.2.3.2.1.2.2.1. The Environmental Recompense

Sutra text:

Yet that Buddha’s land is utterly pure. There are no women, no evil destinies, and not even the sound of suffering. The ground is made of lapis lazuli, and golden cords mark the roads. Its cities, walls, palaces, towers, eaves, and windows are all made of the seven treasures. The meritorious adornments of that land are like those of the Western Land of Ultimate Bliss.

Explanation:

The word “yet” (然) is an expression that moves from the broad to the narrow. The vastness of these merits, though impossible to describe exhaustively, does not prevent one from presenting their essential meaning. Thus, merely to give a concise account of the characteristics of the environmental and personal recompenses, the word “yet” (然) is used. The statement, “There are also no evil destinies, and it is like the Western Land,” directly addresses Bodhisattva Manjushri’s initial question. That question was: “I humbly beseech you to expound the names of the Buddhas, together with that Buddha’s name and the merits of his original vows.” Furthermore, the phrase “hearing him teach the Dharma” in the introductory section refers precisely to the exposition of the Pure Land Dharma-gate.

2.2.2.3.2.1.2.2.2. The Personal Recompense

Sutra text:

In that land there are two bodhisattva-mahasattvas. One is named Sunlight Universally Shining, and the other is named Moonlight Universally Shining. They are the leaders of an immeasurable and innumerable assembly of bodhisattvas. They are the two bodhisattvas next in succession to attain Buddhahood, and both are able to uphold the treasury of the true Dharma of that Blessed One, Medicine Master Lapis Lazuli Light Tathagata.

2.2.2.3.2.1.2.3. Encouragement to Be Reborn in That Land

Sutra text:

Therefore, Manjushri, good men and good women who possess faith should vow to be reborn in that Buddha’s world.

Explanation:

After the Buddha praised the meritorious adornments of the Tathagata in the Western Land, he earnestly encouraged sentient beings to make the vow to be reborn there. This sutra now says that the Eastern Land is like the Western Land; therefore, the Buddha would certainly also encourage sentient beings to vow to be reborn in the Eastern Land.

2.2.2.3.2.2. Clear Exposition of the Merits and Benefits

The clear exposition of the merits and benefits above merely answered questions concerning the name and original vows of Medicine Master Buddha; it did not yet clearly explain the merits and benefits of the name and original vows of Medicine Master Buddha presented below. Therefore, this section relies on three passages of the sutra concerning hearing the name, the mantra, and cultivation and offerings in order to explain the merits clearly.

Furthermore, through Bodhisattva Deliverance’s request, it reveals the wondrous function by which the karmic recompense of sentient beings is transformed and they are freed from suffering at the end of the Semblance Dharma age. If we consider the overall import of the variation, repetition, praise, and transmission, it still serves only to clarify the two words “merit and virtue” within the name and original vows of Medicine Master Tathagata.

It does not teach anything apart from that name and those original vows, nor does it establish, apart from the general heading, a separate discussion of benefits at the end of the Semblance Dharma age. If one were to discard the general heading and establish a separate heading, it would be like branches severed from their root, through which life-giving sap can no longer flow.

Question: After the two words “original vows” above, the four words “meritorious adornments” were also presented. Why are they now repeated?

Answer: The passage above merely introduced the name and original vows; it did not discuss their merits. Therefore, it says: “They cannot be fully described.”

Above, it merely stated briefly that “the Eastern Land is like the Western Land”; it did not yet present a detailed and clear explanation of the merits through which Medicine Master Buddha eradicates suffering and bestows happiness. Therefore, one should understand that although the preceding sutra passage summarizes that meaning, it also serves as a synopsis of the concluding section. Because the matter is explained repeatedly, its meaning becomes ever clearer. This section is further divided into two parts:

2.2.2.3.2.2.1. The Merits of Hearing and Practicing, Which Completely Eliminate the Three Obstructions

2.2.2.3.2.2.1.1. The Merit of Bestowing Happiness and Eliminating Suffering

2.2.2.3.2.2.1.1.1. Explaining the Merits on the Basis of Hearing the Name

2.2.2.3.2.2.1.1.1.1. The Merit of Eliminating the Three Poisons

2.2.2.3.2.2.1.1.1.1.1. Transforming Delusion

2.2.2.3.2.2.1.1.1.1.1.1. Transforming Greed and Delusion

In the section on eliminating the three poisons, each poison is first introduced by presenting afflictive delusion as the root of the ailment and suffering. It then explains that afflictive delusion gives rise to karma, and karma in turn brings about karmic recompense. This leads to chronic, grave illness and a condition beyond rescue.

Afterward, through the power of the single “name and original vows” of Medicine Master Buddha—like the medicine agada—once the medicine has been taken and permeated the body, the illness is cured. One falls ill and then recovers; after recovering, one falls ill again; one dies and returns to life. This is intended to highlight the efficacy of the name and original vows.

Once suffering has been eliminated, wondrous bliss is immediately bestowed. Bliss is divided into shallow bliss and profound bliss; thus one may attain the arising of wholesome qualities or attain the ultimate truth, continuing until the final consummation is reached. This is intended to highlight the name and original vows of Medicine Master Buddha explained below.

Their merits cannot be fathomed or exhausted. Therefore, since each section follows the same pattern, it is unnecessary to divide them into individual minor subsections.

Sutra text:

At that time, the Blessed One again said to the youth Manjushri: “Manjushri, there are people who cannot distinguish good from evil, who harbor only greed and miserliness, who do not understand generosity or the karmic results of giving, who are foolish and ignorant, and who lack the roots of faith. They accumulate wealth and treasure and guard them jealously. When they see someone come to beg, they are displeased at heart.

If, having failed to obtain anything in return, they must nevertheless give, it is as though flesh were being cut from their bodies; their pain and reluctance are extreme. There are also immeasurable numbers of greedy and miserly people who know only how to hoard wealth. They dare not spend it even on themselves, much less give anything to their fathers, mothers, wives, children, male and female servants, hired workers, or beggars.

After death, such people are immediately reborn as hungry ghosts or animals. Yet because, in a former life while dwelling in the human realm, they once heard the name of the Medicine Master Lapis Lazuli Light Tathagata, they now suddenly recollect that Tathagata’s name while in an evil realm. At the very moment they recollect the Buddha’s name, they die there and are reborn as human beings.

Having become human, they remember their former lives and, fearing the suffering of the evil realms, no longer crave sensual pleasures. They wish to practice generosity and praise those who practice generosity. They are no longer miserly with what they possess and gradually become able even to give their heads, eyes, hands, feet, blood, flesh, and other parts of their bodies to those who come seeking them, much less wealth and possessions, which are merely external things.”

Explanation:

Greed, miserliness, and delusion are inner afflictions; amassing great wealth is the outward sign of greed; guarding it jealously is the outward sign of miserliness; and not daring to spend it even on oneself is the outward sign of delusion. All of these constitute karma. Rebirth as a hungry ghost or animal is the karmic result of greed and miserliness, for the ripening of retribution and the law of cause and effect never err.

Having heard the name in the past and suddenly recollecting it now indicates that the seeds planted may have been shallow or deep. The resulting attainments are accordingly divided into two cases, profound and slight, yet both are still superior to never having heard the Buddha’s name. Thus, the character văn (聞), “to hear,” means to have once been permeated by it.

It indicates having previously heard the name of the Medicine Master. Formerly, they regarded giving even a little as though their flesh were being cut away; now, they regard giving their own blood and flesh as no more than spitting out saliva.

Ordinary beings and sages, heaven and earth, are also important terms in this sutra.

2.2.2.3.2.2.1.1.1.1.1.2. Wrong Views

Sutra text:

“Furthermore, Manjushri, there are people who, although they undertake and uphold the precepts and rules of training under the Tathagata, nevertheless break the precepts. Some, although they do not break the precepts, violate the regulations. Some, although they violate neither the precepts nor the regulations, destroy right view.

Some, although they do not destroy right view, abandon extensive learning and therefore do not understand the profound meanings taught by the Buddha in the sutras. Some, although extensively learned, become afflicted with overweening pride. Because overweening pride obscures their minds, they consider themselves right and others wrong; moreover, they doubt and slander the true Dharma and become companions of Mara.

Not only do such foolish people themselves follow wrong views, but they also cause immeasurable sentient beings to fall into dangerous pits. Those sentient beings will certainly wander endlessly through the realms of hell beings, hungry ghosts, and animals. Yet if they hear the name of the Medicine Master Lapis Lazuli Light Tathagata, they will immediately abandon evil conduct, cultivate wholesome dharmas, and avoid falling into the evil realms.

Suppose there are sentient beings who cannot abandon evil conduct or cultivate wholesome dharmas and consequently fall into the evil realms. Through the power and majesty of that Tathagata’s fundamental vows, those sentient beings may be caused, even while present there, to hear the name of the Medicine Buddha for a moment. Because they hear the Medicine Buddha’s name, as soon as they die in an evil realm, they are reborn in the human realm.

Having become human, they attain right view, diligently cultivate, and skillfully discipline their minds. Moreover, they are able to leave the household life for the homeless life and, within the Tathagata’s teaching, undertake and uphold the precepts and rules of training without violating them. They attain right view, become extensively learned, understand profound meanings, relinquish overweening pride, refrain from slandering the true Dharma, and cease to associate with Mara.

Gradually cultivating the practices of bodhisattvas, they swiftly bring them to perfection.”

Explanation:

The preceding passage of sutra text discusses sentient beings’ faults regarding the precepts and the teaching, culminating in their falling into wrong views and the evil realms. Yet ultimately they will still attain Buddhahood. The reason the Buddha will certainly never abandon those sentient beings, but will instead enable them to hear the Buddha’s name, is that from the very beginning, within the Tathagata’s teaching, they once undertook and upheld morality, concentration, wisdom, and the rules of training. It may be understood that those in other circumstances can likewise all be saved.

2.2.2.3.2.2.1.1.1.1.2. Transforming the Affliction of Greed

Sutra text:

“Furthermore, Manjushri, if there are people who are greedy, miserly, and jealous, who praise themselves and disparage others, they will fall into the three evil realms and, for immeasurable years, undergo every kind of suffering. After their suffering has ended, they die there and are born in the human realm as oxen, horses, camels, or donkeys. They are constantly beaten and tormented by hunger and thirst; they must repeatedly travel long distances, bearing and pulling heavy loads.

Or, if they are born as human beings, they are born into lowly families and become servants, ordered about by others and never free. If, when they were human beings, those sentient beings once heard the name of the Blessed One, the Medicine Master Lapis Lazuli Light Tathagata, then through that wholesome cause they now recollect it and wholeheartedly take refuge. Through the Buddha’s spiritual power, they are freed from all suffering.

Their faculties become keen, and they acquire wisdom and extensive learning. They always seek the supreme Dharma and always encounter good spiritual friends. They cut through Mara’s net, shatter the shell of ignorance, drain dry the river of afflictions, and are liberated from birth, aging, sickness, death, sorrow, anxiety, suffering, and anguish.”

Explanation:

Jealousy arises from greed and miserliness. Because people covet material gain and status, they manifest four kinds of verbal karma, namely, praising themselves and disparaging others. This resembles the case of the Grand Master Qu Yuan.

Those who covet the property of others will certainly have to repay their debt to others first with their own bodies, strength, blood, and flesh, and they will often be deprived of freedom. Those who are beaten by others suffer so because, in former times, they seized the property of others—either threatening them with knives and clubs in order to take it, or using slanderous words to implicate others and cause them distress and insecurity. Therefore, they must now repay others by losing their freedom and enduring beatings.

2.2.2.3.2.2.1.1.1.1.3. Transforming the Evils of Anger

Sutra text:

Furthermore, Manjushri, there may be people who delight only in opposition, division, contention, and litigation, bringing distress upon themselves and others and creating further evil karma of body, speech, and mind. Again and again they engage in deeds that bring no benefit, scheming to harm one another. They may invoke spirits of mountains, forests, trees, graveyards, and so forth in order to kill living beings; or offer the blood and flesh of living beings in sacrifice to yakshas, rakshasas, and the like; or write down the name of someone against whom they bear enmity, fashion an image of that person, and use evil spells to curse that person; or use spells to bewitch people and spells commanding corpse-raising ghosts to destroy their bodies and take their lives.

If those who are harmed hear the name of this Tathagata Medicine Master, Lapis Lazuli Light, none of those evil deeds can injure them. Those who were harmed and those who caused the harm will, in turn, arouse loving-kindness, benefit one another, and bring one another peace and happiness. They will have no intention of causing injury and no thoughts of resentment or anger, and both will rejoice.

Each will know contentment with their own possessions, neither will encroach upon the other, and they will constantly benefit one another.

Explanation:

Delighting in opposition and division is precisely the inward characteristic of anger. Everyone in the world delights in harmony, but these people are driven by anger. Therefore, those who strongly favor harmony win the hearts of others, while those inclined toward opposition become estranged from them.

Constantly wishing to harm everyone gives rise to enmity, contention, and litigation. Inclination toward opposition is the outward characteristic of anger. This characteristic is divided into two kinds: the first belongs to the yang aspect and gives rise to contention and litigation; the second belongs to the yin aspect and gives rise to malicious harm.

When the power of the yang aspect is insufficient while anger grows increasingly violent, one resorts to yin methods, such as corpse-raising spells.

Furthermore, the words “continually litigating against one another” mean that all worldly people are blind; therefore, when they encounter anger, not one of them possesses wisdom. Hearing the Buddha’s name and not being harmed by evils means that those who were formerly harmed will no longer be harmed. As stated in the Universal Gateway Chapter, “only” arouse loving-kindness and benefit one another, whereas this Sutra says that they “all” arouse loving-kindness and benefit one another. This is precisely so. Loving-kindness is the direct antidote to the obstruction of anger. To be free from anger is to cease delighting in opposition and division.

The reason the retribution of illness is not mentioned here is that when offenses are committed to such an extent, one is certain to fall into the three lower realms. Although this is not stated here, we can still understand it.

This concludes the explanation of eliminating the evil illnesses of the three poisons in order to reveal the efficacy of the medicine.

2.2.2.3.2.2.1.1.1.2. The Merit of Giving Rise to the Two Kinds of Goodness

2.2.2.3.2.2.1.1.1.2.1. Assisting the Arising of Pure Goodness

Sutra text:

Furthermore, Manjushri, if there are members of the fourfold assembly—bhikshus, bhikshunis, upasakas, and upasikas—and other good men and good women of pure faith, and so forth, who are able to observe the Eightfold Fasting Precepts, or who observe the training rules for one year or for three months, and who dedicate these roots of goodness toward rebirth in the Western Land of Ultimate Bliss of the Buddha Amitayus in order to hear the true Dharma, yet whose rebirth there remains uncertain.

Explanation:

The two words “remains uncertain” refer precisely to those who receive the compassionate aid of the Medicine Master Buddha.

2.2.2.3.2.2.1.1.1.2.1.1. Rebirth in the Pure Land

Sutra text:

If such people hear the name of the World-Honored One, Tathagata Medicine Master, Lapis Lazuli Light, then at the time of death, eight great bodhisattvas will descend from the sky and show them the way, enabling them to be spontaneously born by transformation within precious lotus flowers of various colors in that Western Land of Ultimate Bliss. These eight great bodhisattvas are Manjushri, Avalokiteshvara, Mahasthamaprapta, Akshayamati, Ratnacandanapushpa, Bhaisajyaraja, Bhaisajyasamudgata, and Maitreya.

Explanation:

It can be understood that, among those who assist beings in attaining rebirth in the Pure Land, some are bodhisattvas who aspire to rebirth in the Pure Land; some are assisting bodhisattvas in the Western Land; some are bodhisattvas whose practices and vows accord with those of the Medicine Master Buddha; and some are bodhisattvas who will become lords of the Saha world. All these bodhisattvas share the same power of vows to receive and guide beings of later generations.

2.2.2.3.2.2.1.1.1.2.1.2. Receiving the Retributions of Humans and Devas

Sutra text:

Or some, through the power of the vows of the Medicine Master Buddha, may be born as devas. Although born as devas, because of their former roots of goodness, so long as those roots of goodness have not been exhausted, they will not be reborn in any of the other lower realms. When their lifespan in the deva realm ends, they will be reborn in the human realm, perhaps as wheel-turning kings who govern the four continents, possessing sovereign awe and virtue, and causing countless hundreds of thousands of living beings to practice the ten wholesome deeds;

or they may be born into a kshatriya family, a brahmin family, or as wealthy householders possessing abundant riches and treasures, with granaries and storehouses filled to overflowing, handsome in appearance, surrounded by many relatives, intelligent and wise, courageous and powerful like great champions.

2.2.2.3.2.2.1.1.1.2.2. Transforming a Female Body into a Male Body

Sutra text:

If any woman, after hearing the name of the World-Honored One, Tathagata Medicine Master, Lapis Lazuli Light, sincerely receives and upholds it, she will not again be born as a woman in future lives.

Explanation:

Only after a bodhisattva has cultivated for a full asamkhya kalpa can the obstruction of the female body be relinquished. Here it is said that merely by hearing the Buddha’s name, one can transcend the obstruction of the female body. What, then, is the nature of this virtue? Furthermore, to be born in a wholesome realm, although the discussion is based solely upon the resultant retribution, inwardly one must possess the causes and conditions of wholesome karma before that result can be attained.

At this point, the meaning and general principle of completely eliminating the three obstructions can be understood.

2.2.2.3.2.2.1.1.2. Explaining the Merit on the Basis of the Mantra

The Buddhas employ the two wheels of the Exoteric and Esoteric teachings to embrace and transform living beings. This is like a physician using two kinds of medicine—pills and decoctions—to cure illness. The merit of the fundamental vows clearly explained above has the single purpose of revealing the treatment for living beings’ illnesses of the three obstructions.

The merit that gives rise to the two kinds of goodness is like setting forth decoctions and medicinal preparations to instruct deranged children. Among those who possess understanding, some take the medicine themselves, while others criticize it as too cooling or too warming, arbitrarily discarding one kind and taking another, yet refusing to swallow it. Seeing this, the physician pounds, sifts, mixes, and rolls the various medicines together into a single pill.

Because they have been blended together, even the smallest particle of medicine fully contains the properties of all the medicinal ingredients, and everyone can take it. Thus, its function and efficacy are the same. For this reason, there is the teaching of the mantra of the Esoteric wheel.

In Master Xuanzang’s translation from the Tang dynasty, the passage of more than four hundred characters beginning here and continuing through the later words “do not forget” was originally absent. Later generations took the text from the Sutra of the Fundamental Vows and Merits of the Seven Buddhas, Medicine Masters of Lapis Lazuli Light, translated by Master Yijing, and supplemented this translation with it in order to elucidate the Sutra. When the two wheels of the Exoteric and Esoteric teachings operate harmoniously, both are perfected.

2.2.2.3.2.2.1.1.2.1. Statement of the Meaning

Sutra text:

Furthermore, Manjushri, when the Medicine Master Lapis Lazuli Light Tathagata attained bodhi, through the power of his original vows he contemplated all sentient beings and saw that they were afflicted by painful illnesses such as emaciation, wasting thirst, jaundice, fever, or were harmed by spells, curses, and poisons, or suffered untimely death or violent death. He wished to eliminate all such painful illnesses and fulfill the aspirations of sentient beings.

Explanation:

Wasting thirst: its harmful effects resemble those of the illness of consuming thirst. The Yogacara states:

A single drop of cool, pure water

Can dispel hunger and thirst.

This is the meaning of the word “dispel” (消). Curing illness is the function. The phrase “fulfill their aspirations” refers precisely to generating wholesome merit.

2.2.2.3.2.2.1.1.2.2. Commencement of the Mantra

2.2.2.3.2.2.1.1.2.2.1. Entering Samadhi

Sutra text:

At that time, the Blessed One entered the samadhi called Eliminating All the Sufferings and Afflictions of Sentient Beings. After he had entered samadhi, a great radiant light issued forth from the ushnisha upon his crown.

2.2.2.3.2.2.1.1.2.2.2. Pronouncing the Mantra

Sutra text:

From within that radiant light, he proclaimed the great dharani:

Nam mô bạc già phạt đế, bệ sát xã, lủ lô thích lưu-ly bác lặc bà, hắc ra xà giả. Đát tha yết đa gia, a ra ha hắc đế. Tam miệu tam bột đà gia, đát điệt tha. Úm, bệ sát thệ, bệ sát thệ, bệ sát xã, tam một yết đế tóa ha.

Explanation:

Both words in the expression “secret mantra” (密呪) carry meaning. The Great Master Tiantai explained it according to the four siddhantas, so there is no need to quote his explanation at length. As was clarified above, the original vows and merit are neither two nor different. Yet discussion of the word “secret” (密) further illuminates its profundity. Thus, the clearer the explanation becomes, the more it reveals only the mystery.

Here, we shall not first discuss the phrases and clauses. The opening portion of the mantra is an expression of homage and may also be understood as liberation. Only from “đát điệt tha” onward is the section of secret speech.

Nam mô: translated as “take refuge.”

Bạc-già-phạt-đế: this is the general introductory expression. The first three syllables, “Bạc-già-phạm,” form a name that encompasses six meanings and therefore is not translated. It is also pronounced Bà-già-phạm or Bà-già-phạt.

These variations arise from differences in the transcription of Sanskrit sounds. Formerly there were only three syllables, but here there are more. The syllable “đế” represents a prolonged Sanskrit sound.

In the Esoteric tradition, it may also be pronounced Ba-cát-ngõa or Phát-cát-ngõa-đế; all have this same meaning. During the Trọng Lịch era (….), Dharma Master Xuanzang journeyed to the Five Regions of India and mastered Sanskrit. After returning to China, he retranslated the sutras, and his translations became known as the new translations.

Therefore, there are slight differences in their phonetic renderings.

Bệ-sát-xã-lũ-lô: this is Medicine Master Bệ-lưu-ly. It is also called Phệ-lưu-ly or the Azure Treasure. Bát-lạt-bà-hát-la-xà-dã: when read together, this means the Blessed One Lapis Lazuli Light. Đát-tha-yết-đa-da: translated as Tathagata. A-la-ha-đế: translated as Worthy of Offerings. Tam-miệu-tam-bột-đà-da: translated as Perfectly and Completely Awakened One. When these expressions are read together, they constitute taking refuge and encompass all six meanings: Medicine Master, Lapis Lazuli, Light, Tathagata, Worthy of Offerings, and Perfectly and Completely Awakened One.

Before proclaiming this mantra, one must first pay homage. Having paid homage, the mantra is then pronounced; hence the words đát-điệt-tha. These three syllables are translated by the four words “the mantra is then spoken.” From the syllable Úm (唵) onward begins the actual secret speech.

Bodhisattvas on the lower bhumis can scarcely know where the efficacy of this mantra lies. The essence of the mantra is to eliminate suffering and fulfill aspirations. This itself is a profound sphere of practice.

Its sounds reverberate within the light, wondrous and unprecedented, yet they are not the characteristics of written words; its sublime meaning shines clearly beyond language, yet does not depart from the gateway of scripture. The Provisional and the Real issue as light from the ushnisha, yet that light is neither blue, yellow, red, nor white; it is not form, yet it is form; it is form, yet it is not form. Here, sound is not sound, and what is not sound is sound; it is neither identical with this (不即) nor separate from it (不離).

Only a Buddha can expound it completely; no one else can illuminate it more fully than this. This single numinous pill can cure every grave illness belonging to the three obstructions.

The Dharma-body abides eternally, yet to explain it according to the four siddhantas is merely to rely upon external appearances.

2.2.2.3.2.2.1.1.2.3. Conclusion and Exhortation

2.2.2.3.2.2.1.1.2.3.1. Brief Conclusion on the Merit

Sutra text:

At that time, after the mantra had been proclaimed from within the radiant light, the great earth trembled and emitted a great light. All sentient beings were freed from painful illnesses and attained peace and happiness.

Explanation:

The elimination of illness is the meritorious function; attaining happiness is its virtue.

2.2.2.3.2.2.1.1.2.3.2. Specific Conclusion and Exhortation to Practice

Sutra text:

Manjushri, if one sees a man or woman suffering from illness, one should single-mindedly act on behalf of that sick person: bathe, rinse the mouth until clean, recite this mantra one hundred and eight times, empower food, medicine, or water free of living organisms with the mantra, and then give it to that person to drink or eat. All painful illnesses will thereby be completely eliminated. If anyone has an aspiration and recites this mantra with utmost sincerity, all wishes will be fulfilled.

That person will be free from painful illnesses and will also enjoy long life. After death, that person will be reborn in that world, attain non-retrogression, and ultimately realize bodhi. Therefore, Manjushri, if any man or woman sincerely and earnestly reveres and makes offerings to the Medicine Master Lapis Lazuli Light Tathagata and constantly upholds and recites this mantra, that person must never neglect it.

Explanation:

The complete elimination of illness is the meritorious function; rebirth in that world is its virtue. Compared with what was explained previously, the merits and virtues are not the same. Therefore, the passage of scripture below is likewise an exhortation. Here, the exposition of merit based on the divine mantra has now been completed.

2.2.2.3.2.2.1.1.3. Explaining Merit on the Basis of Cultivating Offerings

As stated above, hearing the name and upholding the mantra yield only benefits pertaining to the mouth and ears. Even taken together, they merely illuminate and explain the written words; one has not yet initiated contemplative practice or cultivated it to consummation, and thus it is exceedingly difficult to reach the profound sphere of practice. It is like being tormented by thirst in a burning house: although one sees clear water, this brings only temporary reassurance.

Unless one draws the water and drinks it, one’s thirst cannot be quenched. Therefore, the merit of cultivating the five grades of contemplative practice—such as making offerings, copying, receiving and upholding, and explaining the meaning—is now set forth, so that one may seek the water of the Buddha’s Dharma-nature, dispel the thirst of ignorance, and attain the profound principle.

Obtaining benefit through hearing the name means understanding the sutra’s teachings; attaining merit through making offerings means practicing according to the sutra’s instructions; perfecting bodhi means realizing the fruit in accordance with the sutra’s principle. Advancement occurs through progress in cultivation and is divided into six stages. That is, one must proceed in sequence from shallow teachings to profound teachings. This section is further divided into two parts: 1. A brief explanation of merit; 2. A detailed explanation of merit.

2.2.2.3.2.2.1.1.3.1. Brief Explanation of Merit

2.2.2.3.2.2.1.1.3.1. Making Offerings Generates Wholesome Merit

Sutra text:

Furthermore, Manjushri, if any man or woman of pure faith hears the name of the Medicine Master Lapis Lazuli Light Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, and, having heard it, recites and upholds it; if, early in the morning, that person brushes their teeth, bathes, rinses their mouth clean, and then offers incense, flowers, burning incense, fragrant ointments, and music before an image of the Buddha; and if, with regard to this scripture, that person either copies it personally or has others copy it, single-mindedly receives and upholds it, and listens to its meaning—then that person should provide the Dharma master who expounds the scripture with all necessities, allowing nothing to be lacking.

By doing so, that person will be protected by all Buddhas, every aspiration will be fulfilled, and ultimately the fruit of bodhi will be attained.

Explanation:

“Hears the name” confirms the preceding teaching on hearing the name and understanding its meaning and principles. From “having heard it, recites and upholds it” onward, sentient beings are exhorted to practice in accordance with what they have understood, seeking the pure water of the Dharma-nature to cleanse away the afflictions of the five abodes. After carrying out these practices, they will certainly possess the complete merit of bringing forth good and eliminating evil.

Therefore, master and disciple requite one another. The phrase “aspirations will be fulfilled” provisionally introduces the virtue of bringing forth good; afterward, the characteristics of fulfilled aspirations are presented extensively. It is said: “Those who seek wealth and honor will obtain wealth and honor; those who seek sons or daughters will obtain sons or daughters, and so forth.” Ultimately, the bodhi-mind is the supreme meaning within the bringing forth of good.

This bodhi-mind grows through having fully comprehended the principles of realization through practice, realization of principle, and the initiation of practice.

2.2.2.3.2.2.1.1.3.1. Propagating Widely and Eliminating Evil

2.2.2.3.2.2.1.1.3.1.1. Vowing to Transmit the Scripture

Scriptural Text:

At that time, the youth Manjushri addressed the Buddha, saying: “World-Honored One, I vow that during the age of the semblance Dharma, I shall employ various skillful means to enable good men and good women of pure faith, and others, to hear the name of the World-Honored Medicine Master Lapis Lazuli Light Tathagata. Even in their sleep, I shall cause them to hear the name of that Buddha.”

Explanation:

Having heard the Buddha’s teaching, practiced the five dharmas, and attained exceedingly great merit, he immediately made a great vow to transmit the precious name, enabling everyone constantly to listen and practice so that all might attain bodhi together.

“Employ various skillful means”: Like the Bodhisattva Avalokiteshvara, who teaches universally through the Universal Gate, manifests bodies throughout the ten realms, and expounds the Dharma for sentient beings in those ten realms, enabling them to hear the Buddha’s name, skillfully guiding them step by step and supporting them so that they may hear the Dharma.

“Even in their sleep”: The words “even in” are an extremely abbreviated expression. Whether in spring, summer, autumn, or winter; whether walking, standing, sitting, or lying down; whether speaking, remaining silent, working, and so forth—he causes everyone to hear the Buddha’s name. Suppose that, at any time or in any place, these people are unable to hear the Buddha’s name; he will cause them to hear it even in their sleep. The word “also” (亦) used here implies a contrast between sleeping and waking. It means that if the name is proclaimed for them to hear even while asleep, how much more so while awake.

This fully demonstrates that Bodhisattva Manjushri possesses keen wisdom and profound compassion, enabling all deluded sentient beings to attain liberation without abandoning a single one. There are two meanings here: 1. Ordinary, ignorant beings roam here and there without a moment of leisure, so it is only during sleep that the Buddha’s name can be proclaimed for them to hear, whereas they cannot be made to hear it while walking, standing, sitting, or lying down. 2.

Evil people, heavily burdened by attachment and wrong views, find it difficult to accept the Buddhadharma. Even if it were expounded for them, they would still despise it and refuse to believe and accept it. Therefore, causing them to receive it in their sleep means choosing a time when their naturally lucid disposition remains unobscured, so that the Buddha’s name may be retained and they may suddenly give rise to a mind of faith and awe.

It is like wishing to retrieve an object from boiling water: one must first lower a bowl into a place where the water is cool before reaching down to search for it.

Therefore, when sages and noble ones teach dream-bound sentient beings within the three realms, they mostly employ Dharma-gates of dreams and illusions to liberate beings. Thus, in the Golden Light Sutra, one dreams of seeing a golden drum that proclaims the Dharma of repentance. In the Great Nirvana Sutra, one dreams of seeing a rakshasa and thereby diligently cultivates the path.

In the Cundi Heart Sutra, dreaming of vomiting black rice is regarded as a sign that offenses have been eradicated. In the Vaipulya Sutra, one dreams of seeing twelve kings and thereby enters the gate of repentance. In the Kshitigarbha Sutra, one dreams of entering hell and thereby makes a great vow.

In the Lotus Sutra, one dreams of attaining a noble state and thereby perfects the signs of propagating and transmitting the scripture. Emperor Xianzong of the Han dreamed of seeing a golden man, whereupon the Buddha’s name spread throughout the age of the semblance Dharma. Kings of ancient times dreamed that they were about to be executed, and their resolve for the path advanced for twenty years.

The Governor of Nanke spent nine years becoming a minister and being enfeoffed as a king.

How precious! The sages and noble ones entrust teachings to dreams, using the wondrous Dharma to awaken those who dream. Furthermore, how can we know that these were not the skillful means of Bodhisattva Manjushri and the great vow of the Universal Gate chapter? The awakening and transformation of sleeping people, as cited above, also fully possess the four siddhantas, and the benefits of such awakening and transformation may thereby be understood.

2.2.2.3.2.2.1.1.3.1.2. Propagating Widely and Eliminating Evil

Scriptural Text:

“World-Honored One, if anyone receives and upholds, reads and recites this scripture; expounds it and reveals its meaning to others; copies it personally or encourages others to copy it; and reverently honors and makes offerings to it with various kinds of flowers, incense, fragrant ointments, powdered incense, burning incense, flower garlands, strings of beads, banners, canopies, and music; and if that person weaves a scripture bag from threads of five colors, sprinkles water and sweeps a clean place, and then sets up a high seat upon which to enshrine the scripture—

“At that time, the Four Great Heavenly Kings, their retinues, and immeasurable hundreds of thousands of other heavenly beings will all come to the place where the scripture is enshrined, make offerings to it, and protect it.

“World-Honored One, wherever this scripture circulates and there are people who receive and uphold it, whether through the merit of the original vows or through hearing the name of the Medicine Master Lapis Lazuli Light Tathagata, one should know that the people in those places will not suffer untimely death, nor will evil ghosts or evil spirits seize their vital essence. If anyone’s vital essence has already been seized, that person will regain it as before and will be peaceful and joyful in body and mind.”

Explanation:

Because they are protected by the Heavenly Kings, evil ghosts cannot harm them.

2.2.2.3.2.2.1.1.3.1.3. The Dharma King Confirms and Approves

Scriptural Text:

The Buddha said to Manjushri: “So it is! So it is! It is exactly as you have said.”

Explanation:

At this point, the brief presentation of the merit is complete.

2.2.2.3.2.2.1.1.3.2. Presentation of the Merit

In the preceding summary of the merit, only the making of offerings was discussed. Below, the specific manner of making offerings will be presented. Previously, it was only said that every aspiration would be fulfilled; below, it will be clearly explained that those who seek wealth and honor, or seek the birth of sons or daughters, will obtain what they seek. Above, it was only said that evil ghosts would not seize their vital essence; below, the characteristics of eliminating evil will be clearly presented. Therefore, the merit of practicing and making offerings is now presented extensively. This is divided into two parts:

2.2.2.3.2.2.1.1.3.2.1. First, Presenting the Method

Scriptural Text:

Manjushri, if faithful good men, good women, and others wish to make offerings to the World-Honored Medicine Master Lapis Lazuli Light Tathagata, they should first create an image of him, prepare a clean seat, and install the image upon it. They should then scatter various kinds of flowers, burn various kinds of incense, and adorn the place with banners and canopies. Those who come to that place of worship should, for seven days and seven nights, undertake the eightfold fasting precepts, eat pure food, bathe and cleanse themselves, and wear clean garments.

They should give rise to a pure mind, free from anger and harmful intent, and should arouse a mind of benefit, peace and happiness, loving-kindness, compassion, sympathetic joy, equanimity, and impartiality toward all sentient beings. At the same time, they should beat drums, play music, sing praises, circumambulate the Buddha image clockwise, and recollect the merits of that Tathagata’s original vows. They should read and recite this sutra, deeply contemplate its meaning, and expound it to others.

Explanation

The passage beginning with “create an image and make offerings...” concerns cleansing the place, establishing the ritual altar, and so forth. From the passage beginning with “for seven days and seven nights...” onward, it concerns purifying the three kinds of karma. In the section on purifying the three kinds of karma, the important points are the permissions and prohibitions pertaining to the body, speech and silence pertaining to the mouth, and calming and contemplation pertaining to the mind.

Undertaking and observing the fasting precepts constitutes prohibition. Bathing and wearing clean garments constitute permission. A mind free from defilement, anger, and harmful intent constitutes calming.

A mind of compassion and impartiality constitutes contemplation. Reading the sutra and expounding it constitute speech. Deeply contemplating its meaning constitutes silence.

The discussion of calming and contemplation of the mind is divided as follows: defilement is the mind of greed; turbidity is the mind of delusion; and anger and harmful intent are the mind of hatred. This means that one must bring the mind of the three poisons to an end. Within calming and contemplation, this is the Dharma of discerning what is erroneous and revealing what is correct.

2.2.2.3.2.2.1.1.3.2.2. Formal Presentation of the Merits

2.2.2.3.2.2.1.1.3.2.2.1. Producing Wholesome Merits

Sutra text:

Whatever anyone seeks shall be fulfilled according to their wishes. Those who seek long life shall obtain long life; those who seek wealth and honor shall obtain wealth and honor; those who seek official rank shall obtain official rank; and those who seek sons or daughters shall obtain sons or daughters.

Explanation:

The statement “all shall be fulfilled according to their wishes” includes the four principal supramundane aspirations: the sages and worthies of the four teachings, samadhi, eloquence, and the aspiration to be reborn in a Buddha-land, and so forth. The four aspirations that follow fulfill the shallow worldly wishes for wealth, honor, and long life. There are two meanings here: 1.

Since the Tathagata-garbha is replete with the myriad virtues, it can fulfill even shallow wishes; how much more so the profound supramundane aspirations? 2. Such inverted objects of desire belonging to the three realms are ordinarily reproached by sages and worthies, yet Medicine Master Buddha still causes all of them to be fulfilled. From this, one can fully understand that the wondrous function of the Tathagata is to employ skillful means to guide beings gradually.

Yet because those without faith do not know the wondrous supramundane path, they know only to seek things that lead to shallow worldly rewards, such as wealth, honor, long life, and so forth. They bow to and beseech the Tathagata; therefore, if the Tathagata did not help fulfill their wishes, such people would never turn their minds toward the Buddha. Thus, the Buddha first causes sentient beings’ inverted wishes to be fulfilled.

Once their wishes have been fulfilled, they come to revere the Buddha and devote their minds to the Three Jewels. Only then does he guide them beyond the world. Here it is said that only Medicine Master Buddha and Avalokiteshvara can accomplish this.

Those of shallow understanding do not know this wondrous function and instead rely solely upon the Dharma-gates of concentration and wisdom in the four teachings to explain the seeking of wealth, honor, long life, sons, and daughters. The phrase “all shall be fulfilled according to their wishes” already includes the supramundane concentration and wisdom of the four teachings, and so forth. To further rely upon the supramundane four teachings to explain these four aspirations would: 1. imply that the Buddha has many faults; and 2. lose sight of the wondrous function of the Tathagata’s skillful means.

Moreover, because such wishes are beneficial to attainment, those who seek from me obtain results and then widely proclaim the merit of Medicine Master Buddha’s wondrous responses; to regard this as such is truly laughable.

2.2.2.3.2.2.1.1.3.2.2.2. Merits of Eliminating Evil

2.2.2.3.2.2.1.1.3.2.2.2.1. Eliminating Evil Dreams

Sutra text:

Furthermore, if someone suddenly experiences evil dreams—such as seeing inauspicious signs, strange birds flying in, or many unusual occurrences appearing at their dwelling—and that person can respectfully offer fine articles to the World-Honored Medicine Master Lapis Lazuli Light Tathagata, then the evil dreams, inauspicious signs, and ill omens shall all disappear and be unable to cause harm.

Explanation:

Evil dreams: The Sutra of Golden Light says that dreaming of the sun falling or one’s teeth falling out is an omen that one’s child will die, and so forth.

Inauspicious signs: As recorded in the Zuo Commentary: “As soon as he met Liang Xiao, he said, ‘I shall be killed and cut into pieces. Moreover, I shall be killed and hacked into sections,’” and so forth.

Strange birds flying in: As when Grand Tutor Mai saw a peng bird fly through the doorway, and so forth.

Many unusual occurrences appearing at one’s dwelling: Lü Tai Dai dreamed of the King of Zhao. Ruyi dreamed that a green dog bit his armpit and navel. Duke Xiang dreamed of the young nobleman. Peng Sheng dreamed of a pig standing like a human being and weeping, and so forth. This means that when a nation is about to perish, such strange phenomena appear.

There are also four kinds of dreams and six kinds of dreams. The Agama Sutras speak of ten kinds of dreams. There is no need to cite them here at length.

2.2.2.3.2.2.1.1.3.2.2.2.2. Eliminating Fear of Sentient and Insentient Things

Sutra text:

Or if anyone encounters such fearful perils as floods, fires, warfare, dangerous situations, enraged elephants, lions, tigers, wolves, bears, venomous snakes, scorpions, poisonous centipedes, venomous creatures, mosquitoes, flies, and so forth, and that person can wholeheartedly recollect that Buddha and respectfully make offerings to him, then all fears shall disappear.

Explanation:

Floods, fires, and so forth are fears arising from insentient things.

Enraged elephants, lions, and so forth are fears arising from sentient beings. Both kinds of fear can destroy the body and take one’s life. Therefore, they are great evils. If explained in terms of the seven calamities and seven elements in the Universal Gate Chapter, these are precisely the fears of harm from knives and staves and of poisoning. Fears belonging to the elements of earth, water, and fire are readily understood.

Dangerous situations belong to the element of space. Lions, elephants, invasions, and rebellions belong to the elements of perception and consciousness. All the fears just mentioned are merely the elimination of worldly evils; there is no need to explain them in terms of afflictions and karmic retribution, as in the Universal Gate Chapter.

The terrors of a mad elephant without a goad, a lion mauling a person, a bear taking a human life, and tigers and wolves devouring people can readily be understood.

Venomous snakes: As recorded in the Records of the Search for Spirits: “On Mount Mengju in Lingnan, there is a snake that, whenever it sees a person, immediately breaks apart into flower petals. If an unaware traveler picks up one petal, the remaining petals reassemble into a snake and bite that person. In the northern lands, there is a snake capable of calling a person by name. If the person whose name it calls answers, the snake comes that night and eats that person’s brain.”

The sutra says that there is a kind of snake called the “seven-step snake”; anyone bitten by it dies immediately.

The vicious scorpion is commonly called the “scorpion tiger.” It exists in the northern lands but not in the south. Thus, when Liu Yuxi was summoned back, he joyfully hung the imperial edict upon the wall, but then saw the character “scorpion” in the poem. Su Zizhan returned to the capital because he had rendered meritorious service, but then saw the character “scorpion” in the congratulatory inscription.

If anyone comes into contact with a scorpion, the extremely potent venom at the tip of its tail can injure that person. Around the Kaiyuan era (713–769) of the Tang dynasty, a registrar placed scorpions in a bamboo tube and carried them across to Jiangnan. Consequently, scorpions also came to appear frequently in the South.

Venomous centipedes and poisonous creatures: both are metaphors for anger. Whenever anger arises, its principal tendency is to harm others.

The Guangya says that the nature of a venomous centipede is such that it can subdue snakes. One day, when a venomous centipede saw a large snake, it followed it and ate the snake’s brain. In the Three Teachings, Zhou Ying says that when a venomous centipede encounters a snake, it can use its odor to subdue the snake.

Poisonous creature: an animal with a red body and many legs that can cling to walls. In Goryeo, whenever it rains, these poisonous creatures cover the walls of monasteries.

Mosquitoes and flies are tiny creatures; how could they have enough power to cause fear? Since the power of the Medicine Buddha dispels even fear of mosquitoes and flies, does this imply a distinction between great and small?

This has two meanings: 1. In Nanjing there is a temple dedicated to Lady Luojin. It is said that the mosquitoes there are very large.

Long ago, two sisters-in-law lost their way, and darkness fell. Because the elder sister-in-law feared mosquitoes, she went to sleep at the house of someone who had hung up a mosquito net. The younger sister-in-law sat outdoors and was bitten by mosquitoes until her sinews and bones were exposed, causing her death.

The local people established a temple to worship her as an emblem of chastity. Thus, although mosquitoes and flies are small, they can still injure people. They are truly fearsome! 2.

Long ago, when the Medicine Buddha cultivated the twenty-five royal samadhis, he used the three perfect contemplations to eradicate all twenty-five kinds of existence, views, thoughts, ignorance, evil karma, dust-like delusions, and so forth. Because the power of the twenty-five royal samadhis is so great, all afflictions are completely destroyed. Thus, if even minor fears are dispelled, how much more so great fears!

Just as a lion uses all its strength even when pouncing upon a small animal. Therefore, one should understand that the Buddha does not refrain from rescuing beings from suffering merely because they seek his aid regarding minor fears. As stated above, in bringing forth goodness, those who seek wealth and honor, longevity, sons, or daughters are all enabled to have their wishes fulfilled.

One should understand that bestowing happiness and removing suffering are carried out in the same way, without sparing any power; only then is the Medicine Buddha’s radiance made manifest. A great request receives a great response; a small request receives a small response. His wondrous responses know no bounds.

2.2.2.3.2.2.1.1.3.2.2.2.3. Removing the Calamities of Banditry and Invasion

Scriptural passage:

If their country is invaded by another country, if the calamity of banditry arises, or if rebellion occurs, and they recollect and revere that Tathagata, they will all be delivered from those calamities.

2.2.2.3.2.2.1.1.3.2.2.2.4. Those Who Break the Precepts Will Not Fall into the Lower Realms

Scriptural passage:

Furthermore, Manjushri, if there are men and women of pure faith who, throughout their lives, do not serve any other deity, but single-mindedly take refuge in the Buddha, Dharma, and Sangha and receive and uphold the precepts—whether they receive the five precepts, the ten precepts, the four hundred bodhisattva precepts, the two hundred and fifty bhikshu precepts, or the five hundred bhikshuni precepts—and if they violate any of the precepts they have received and fear falling into the lower realms, but can single-mindedly recollect the name of that Buddha, revere him, and make offerings to him, then they will certainly not be born in the three lower realms.

Explanation:

The four hundred precepts and the five hundred precepts are not enumerated in the Vinaya. This is merely because some people have never examined the Vinaya texts. There is no need to force the matter; if they do not know, then explain it to them. It is like setting a dislocation back into place by manipulation.

2.2.2.3.2.2.1.1.3.2.2.2.5. Removing the Sufferings of Childbirth

Scriptural passage:

If a woman suffers pain and distress when she is about to give birth, and if she can sincerely invoke his name, bow to him, praise him, revere him, and make offerings to that Tathagata, all her sufferings will be dispelled. Moreover, the child who is born will have all limbs complete, a beautiful form pleasing to everyone who sees it, keen faculties and intelligence, peaceful and secure, with little illness, and its vital essence will not be seized by nonhuman beings.

Explanation:

This sutra speaks of rescuing women from suffering in three instances. Although they are expressed differently at different points, they all converge into one purport: all sufferings are dispelled. The concluding passage states, “Its vital essence will not be seized by nonhuman beings.” This corresponds to the earlier scriptural passage summarizing deliverance from suffering: “Their vital essence will not be seized by evil spirits.” These passages must be closely compared. This is also precisely the wondrous function of the Tathagata’s Dharma teaching, which flows freely from one passage to another.

The wondrous function of the merit of bestowing happiness and rescuing beings from suffering has now been explained in detail above.

2.2.2.3.2.2.1.2. Revealing the Fundamental Merit of the Essential Principle

The preceding passages have just explained rescuing beings from suffering, bestowing happiness, extinguishing evil, and bringing forth goodness. Although merit has been revealed through many extensive and abbreviated layers that differ from one another, all of them belong to the function of benefiting others. If this function had no “essence,” it would be a deluded vow and a false practice.

If this function had no “essential principle,” it would belong to ordinary beings and non-Buddhist paths. Here it is clearly shown that the true essence is the names of the Buddhas, and the wondrous essential principle is the profound sphere of practice. This essence and essential principle are also the immeasurable skillful means, vows, and practices.

Once the essential principle and essence have been established, all the merits of rescuing beings from suffering and bestowing happiness explained before and afterward bear fruit. Ultimately, the entire great function of benefiting others has an essential principle and a foundation; it is not set forth merely to repeat the same meaning.

2.2.2.3.2.2.1.2.1. The Profound Essential Nature

2.2.2.3.2.2.1.2.1.1. Function Is Precisely the Profound Essence

Scriptural passage:

At that time, the Blessed One said to the Venerable Ananda: “All the merits of that Blessed One, Medicine Buddha Lapis Lazuli Light Tathagata, which I have praised, are precisely the profound sphere of practice of all Buddhas and are extremely difficult to comprehend.”

Explanation:

Merit is precisely the sphere of practice; it is also said that function is precisely essence. It is like saying that water is waves and waves are water. The two are fundamentally nondual, and this is the entire essence manifesting as great function. The sphere of practice of the six classes of ordinary beings is the three realms, which are like a prison. The sphere of practice of the practitioners of the Two Vehicles is a shallow and narrow nirvana and is not profound. The sphere of practice of bodhisattvas may be called profound, as in the words, “When the Bodhisattva Avalokiteshvara practiced the profound prajnaparamita.” Yet while wisdom remains limited, it does not perfectly encompass the objects of the three truths and is not ultimate; therefore, it cannot be called truly profound.

Only a Buddha together with another Buddha can thoroughly know the true nature of all dharmas. Because they know it clearly and exhaustively to its very source, it is called the profound sphere of practice. One should understand that all Buddhas are precisely the three wisdoms of the one mind, while the sphere of practice is precisely the single object of the three truths.

First, the Tathagata employs wisdom free from conditions to take the signless realm as its object, and uses the signless realm to support wisdom free from conditions. Though free from conditions, it nevertheless takes an object—these are entirely the three contemplations. Though providing no support, it nevertheless supports—the three truths stand perfectly clear, while both object and wisdom are forgotten.

To speak of object and wisdom is to speak of the union of the initial and the fundamental. It is like a box and its lid fitting perfectly together. When the four virtues are attained through cultivation, they unite with the four virtues inherently present, and each is fully endowed with permanence, bliss, self, and purity.

The place in which the Buddhas of the ten directions journey is therefore called the Land of Eternal Quiescent Light.

That realm and the body, the land, are one; form and mind are not two. When the realm and wisdom accord, it is called the profound sphere of practice. When both “emptiness and existence” are forgotten, that is the true aspect of the Middle Way.

When the one true, undefiled reality is attained, it is called suchness. When the numinous wisdom that illuminates everywhere is attained, it is called Buddha-nature. When the three causes are completely perfected, it is called nirvana.

When defilement and purity intermingle, it is called the Dharma realm. All the cases just mentioned have only one essence, though their names differ. The essence of the true-aspect seal is taken as the four chapters to which this sutra returns.

After the Buddhas realize that essence, function arises from the essence; through unconditional compassion they uproot suffering and bestow happiness, benefiting all sentient beings. This is called merit and virtue.

The essence in its entirety is the great function: it is not that apart from “function” there is “essence,” or apart from “essence” there is “function.” They are two yet not two, not two yet two. The merit and virtue of bestowing happiness and uprooting suffering discussed above all arise from this “essence.” This is called all “function” arising from this Dharma realm. Now, upon reconsidering the “function” of bestowing happiness and uprooting suffering discussed above, it is precisely the Buddha’s sphere of practice. Furthermore, all “functions” invariably return to this Dharma realm.

In the Lotus Sutra, this function is called the Tathagata’s entering the abode of Immeasurable Meanings. In the Sutra of Perfect Enlightenment, it is called entering the Treasury of Great Radiant Light. In the Sutra of Golden Light, it is called roaming within the profound Dharma-nature of golden light, transcending the pure practices of the bodhisattvas. In the Nirvana Sutra, it is called abiding in the Secret Treasury. In the Prajnaparamita Sutra, it is called abiding in prajnaparamita by means of the Dharma of non-abiding. There is no going, yet it is not non-going; the realm and wisdom unite as one and accord with the true essence and virtue. Yet sentient beings and Buddhas inherently possess this very essence. To speak here of the Buddhas’ sphere of practice is to reveal the fruit.

As stated above, when the initial and the original unite as one, that is wondrous enlightenment. The very essence is not merely the unadorned Dharma-body of sentient beings while they remain bound. Since the ten realms encompass everything, it would indeed be strange if one who cultivated could not completely perfect the wisdom of recompense.

Thus, the ultimate sphere of practice of the Buddhas is certainly not something upon which the nine realms or the seven expedient stages can gaze. Therefore, it is extremely difficult to understand. Even if it were explained fully for sentient beings still dwelling in delusion to hear, the Buddha’s profound sphere of practice could be said to remain unknowable.

As for what is weighty or light, collateral or primary, if one merely prints the words presently available upon white paper, how could confusion and loss of meaning be avoided?

2.2.2.3.2.2.1.2.1.2. Discriminating and Revealing on the Basis of the Three Wisdoms

2.2.2.3.2.2.1.2.1.2.1. Revealing the Essence on the Basis of Its Being Difficult to Believe

Because the true realm realized by the Buddha does not belong to the nine realms, if considered from the standpoint of the nine realms, human beings find it difficult to believe, difficult to understand, and difficult to hear; only through repeated questions and answers can that lofty and profound “essence” be clarified. This accords with the meaning in the Lotus Sutra concerning the differentiation of the Dharmas of calming and contemplation and the discernment of errors.

This is divided into three parts: 1. Revealing the essence on the basis of its being difficult to believe. Faith is precisely the wisdom born of reflection.

This is because learning without reflection readily leads to error. By reflecting carefully after listening, one can give rise to faith. Without careful reflection, one readily gives rise to slander and falls into the woeful destinies.

Is not faith, then, the wisdom born of reflection?

2.2.2.3.2.2.1.2.1.2.1.1. Question

Sutra text:

Do you believe it?

2.2.2.3.2.2.1.2.1.2.1.2. Reply

a. Firm Belief in the Buddha’s Teaching

Sutra text:

Venerable Ananda addressed the Buddha: “O greatly virtuous World-Honored One, I do not give rise to doubt concerning the discourses spoken by the Tathagata. Why is this? Because all the bodily, verbal, and mental karma of the Tathagata is pure. World-Honored One, the sun and moon may fall, and Mount Sumeru, king of mountains, may collapse, but the words of the Buddhas never deviate from the truth.”

Explanation

He merely firmly believes that the Buddha’s words are not false; he himself cannot thoroughly comprehend the true aspect of all dharmas, nor can he practice the sphere of practice of the Buddha.

Therefore, the Buddha subsequently said: “If you are now able to receive and uphold this, you should know that it is entirely due to the spiritual power of the Tathagata.”

b. Those Who Do Not Believe Fall into the Woeful Destinies

Sutra text:

“World-Honored One, some sentient beings whose faculty of faith is incomplete, upon hearing of the profound sphere of practice of the Buddhas, immediately think: ‘How could merely recollecting the name of a single Buddha, the Tathagata Medicine Master Lapis Lazuli Light, enable one to attain so much extraordinary merit and virtue?’ Not only do they disbelieve, but they also give rise to slander. Consequently, they remain forever in the darkness of the long night, lose many benefits, fall into the woeful destinies, and ceaselessly revolve through birth and death.”

2.2.2.3.2.2.1.2.1.2.1.3. Words of Confirmation

Sutra text:

The Buddha said to Venerable Ananda: “If those sentient beings hear the name of the World-Honored One, the Tathagata Medicine Master Lapis Lazuli Light, and then receive and uphold it wholeheartedly without giving rise to doubt, it is certainly impossible for them to fall into the woeful destinies.”

Explanation:

The Buddha said that the only concern is that sentient beings who originally lack roots of goodness may be unable to hear the Buddha’s name; therefore, there is concern that sentient beings may slander it and fall into the woeful destinies. Any sentient being who hears the Buddha’s name has already planted roots of goodness before thousands and tens of thousands of Buddhas. After hearing the Buddha’s name, such a being can wholeheartedly receive and uphold it, believing deeply without doubt. How, then, could any sentient being, after hearing the Buddha’s name, give rise to disbelief and slander and fall into the woeful destinies? Therefore, it is said: “It is certainly impossible.”

Although this passage of the sutra speaks of the importance of hearing the Buddha’s name, it actually explains the aforementioned meaning of its being difficult to believe.

2.2.2.3.2.2.1.2.1.2.2. Revealing the Essence on the Basis of Its Being Difficult to Understand

Understanding is precisely the wisdom born of cultivation. Only by entering deeply into cultivation with one’s whole heart can one clearly understand. As it is said: “The sole exception is bodhisattvas bound to only one more birth.” Does this not mean that only at the culmination of the wisdom born of cultivation can one clearly understand?

Sutra text:

“Ananda, that profound practice of the Buddhas is extremely difficult to believe and understand. Since you are now able to believe and understand it, you should know that this is entirely due to the spiritual power of the Tathagata. Ananda, all shravakas, pratyekabuddhas, and bodhisattvas who have not yet ascended to the First Bhumi, and so forth, are unable to believe and understand it as it truly is; the sole exception is bodhisattvas bound to only one more birth.”

Explanation:

This passage of the sutra continues the unfinished meaning of the preceding passage. At this point it speaks of “My words.” Therefore, one dare not expect the faith of sentient beings to endure for long. This is because the profound sphere of the Buddha’s practice is inherently not something that sentient beings of the nine realms can know.

Thus, considering the capacities of those sentient beings, they are only just able to hear the name. Yet it is extremely difficult for them to become persons whose faith and understanding are perfect. How, then, could one even discuss the faith and understanding of sentient beings?

The Buddha said: “Ananda, the reason you are able to accept My teaching is that you rely upon the Buddha’s awe-inspiring spiritual power.” It is like a mountain suspended from a lotus fiber: one can only rely upon faith free from doubt. How could you yourself understand the realm of the Buddha?

Furthermore, unless one is a person such as the Venerable Ananda, it is difficult to understand; and all bodhisattvas and followers of the Two Vehicles whose expedient cultivation of wisdom is not yet profound find it extremely difficult to understand it as it truly is. The Lotus Sutra distinguishes various kinds of treasures, and its meaning is similar to that of this passage. It speaks of distant realms and things the eyes have never seen before.

Below, the perfect cultivation will be presented, and only one who is about to accomplish the One Vehicle can understand it clearly. Such are precisely bodhisattvas bound to only one more birth and those at the final mind of Equal Enlightenment. This means that only such beings can understand it clearly. The Surangama Sutra says that only those at the final mind of Equal Enlightenment clearly know the boundary of that interpenetration; therefore, they can perceive what the Buddha perceives.

This is because the Tathagata accomplished initial enlightenment, has long possessed original enlightenment, and abides in the Land of Eternally Quiescent Light in order to liberate sentient beings. He departs from quiescent illumination and, proceeding from the real, gives rise to the provisional in order to examine the capacities of all sentient beings; only bodhisattvas of Equal Enlightenment who have accomplished initial enlightenment can fully know the “essence.” Striving upward to unite with original enlightenment, initial enlightenment then accords with it.

Thus one enters quiescent illumination in order to realize and authenticate the real essence. One person emerges from this quiescent illumination, and one person enters this quiescent illumination. This is the boundary of the path of knowing; above is the interweaving of emergence and entry.

Although one has seen it for a long time and the other has only just seen it, both are nevertheless seeing.

Therefore, it is said: “Only bodhisattvas bound to one more birth can understand it.” The Lotus Sutra still acknowledges two classes of persons whose power of faith is firm and who can understand it. This sutra acknowledges only one class: those at the ultimate stage of cultivation, Equal Enlightenment. Thus it should be known that the profound real essence of this sutra is necessarily the perfectly ultimate fruition-virtue of Wondrous Enlightenment, rather than the true suchness in bondage with which sentient beings and Buddhas are both endowed.

Why do commentators on the sutra not carefully examine its purport from beginning to end, but instead offer lengthy and rambling explanations while knowing nothing at all of identity in principle and annotating it arbitrarily?

2.2.2.3.2.2.1.2.1.2.3. Revealing the Essence on the Basis of the Difficulty of Hearing

Sutra text:

Ananda, it is difficult to obtain a human body, and it is also difficult to have faith in, revere, and honor the Three Jewels; yet it is even more difficult to hear the name of the World-Honored Medicine Master Lapis Lazuli Light Tathagata.

Explanation:

Even the capacity to hear is difficult to attain, how much more the capacities to believe and understand. Therefore, the wisdom derived from hearing is placed afterward, showing that the preceding two kinds of wisdom cannot be attained. This is not something that sentient beings of the nine realms can hear, believe, and understand. This reveals that the essence is ultimately and perfectly complete. Arising from the essence, its function—the merits of bestowing happiness and removing suffering—has its source and is likewise ultimately and perfectly complete; it cannot be known by those on lower stages.

2.2.2.3.2.2.1.2.2. The Wondrous Tenet of Practices and Vows

Sutra text:

Ananda, if I were to speak for one kalpa or more than one kalpa about the immeasurable bodhisattva practices, immeasurable skillful means, and immeasurably vast vows of that Medicine Master Lapis Lazuli Light Tathagata, the duration of the kalpa might soon come to an end, but no one could fully describe that Buddha’s practices, vows, and skillful means.

Explanation:

Moreover, the real-mark “essence” of that Buddha is difficult for sentient beings of the nine realms to perceive. Likewise, even a Buddha cannot fully describe the “tenet” of the causes cultivated and the fruition accomplished by that Buddha. Because sentient beings of the nine realms find it difficult to know, the “essence” is revealed.

Because even a Buddha cannot finish describing it, the “tenet” is revealed. The ultimate fruition and the Dharma and reward bodies alone are expounded clearly and in full detail. Vows are the cause.

They are precisely the mind that first arouses vows. Practices are the fruition. They are precisely the great compassion that ultimately rescues beings from calamity.

The causes and fruitions of all Mahayana sages and worthies do not go beyond the two roots of vows and practices.

The common vows are the Four Great Vows, while the particular vows are immeasurable. The common practices are the six perfections, while the particular practices are immeasurable. From the standpoint of the Distinct Teaching, the one is the immeasurable.

The Perfect Teaching takes the converse view: the immeasurable is the one. Therefore, relying upon the fundamental field of practice of the Buddhas’ One Vehicle, the myriad practices are brought forth. The tenet of cause and fruition is precisely the cause of the Mahayana.

The real mark of all dharmas is precisely the fruition of the Mahayana. The real mark of all dharmas is precisely the tenet of this entire essence. Because the tenet is not separate from the essence, even if the Buddhas spoke throughout an entire kalpa, they could not exhaust it.

When discussing skillful means, one must relate them to the “function” of bestowing happiness and removing suffering. Here, within this Tathagata’s vows and practices, wondrous provisional means are the most appropriate expedients for eliminating delusions in accordance with principle, and therefore also belong to the tenet. As for the successive bestowal of happiness and removal of suffering after realization of the fruition, as discussed above, these constitute the function arising from the accomplishment of the tenet. That function arises because the tenet has been accomplished. After realizing the fruition, one teaches and transforms sentient beings; this is not the solicitous, affectionate compassion that ordinary beings and non-Buddhist practitioners show toward the lonely.

Furthermore, it should be known that from beginning to end this sutra discusses the function of merit, especially in its middle section. Revealing the essence of the tenet means that wondrous function carries forward what precedes and discloses what follows. After first presenting the merits of bestowing happiness and removing suffering, it next presents the essence of the tenet; thus the revelation is complete. The preceding bestowal of happiness and removal of suffering all arise after the tenet has been accomplished and constitute the entire great function. Every dharma is profound; every deed is a Buddha’s practice.

Furthermore, after completing this revelation, the sutra specifically transforms the retributive obstructions of the latter period of the Semblance Dharma; this too constitutes the entire great function. Function is not separate from the tenet; the three dharmas depend upon one another and are inseparable. If these three dharmas are divided, they become three and then nine; if they are united, there is only one. Although the worldly merits of bestowing happiness and removing suffering vary in shallowness and profundity, they do not conflict with the real mark.

The Great Master Tiantai clearly understood the Buddha’s intent. The Great Master examined the prefaces of sutras and commentaries, and also examined the point between the preface and the title, in order to reveal that the wondrous function of the essence and tenet carries forward what precedes and discloses what follows. In the Eastern Land, people believe that the words of Shakyamuni are not false.

Furthermore, the profound field of practice of this sutra is precisely the word “Fundamental” in its title. That which can be thoroughly understood is precisely the word “Vow” in the sutra’s title, and is also the “tenet” of the Tathagata’s vows and practices. That which can be practiced is precisely the two words “Merit and Virtue” in the sutra’s title, and is also the “function” of bestowing happiness and removing suffering exercised by Medicine Master Lapis Lazuli Light Buddha, as discussed before and after. The one capable of bestowing happiness and removing suffering is precisely the two words “Medicine Master” in the sutra’s title.

The general is general in relation to the particular; the particular is particular in relation to the general. Although the general and the particular are two, their meaning is only one.

2.2.2.3.2.2.2. The Benefits and Happiness of Reversing Retributive Obstructions in the Latter Period of the Semblance Dharma

The bestowal of happiness and removal of suffering discussed above means that merits illuminate one another, the three obstructions are all diminished, and the one true reality is realized; thus, it does not merely cause those who hear the Buddha’s name to eliminate karmic obstructions. Here, the rescue of those who suffer untimely death or the pain of illness refers only to the removal of the retributive obstruction leading to the present result; it does not concern the two roots of afflictions and karma.

The immediate curing of illness signifies the benefiting of sentient beings during the Age of the Semblance Dharma. Therefore, one first changes the retributive obstruction according to whether one’s cultivation and offerings are extensive or limited, thereby benefiting both the living and the deceased and bringing ease to the sick, who may then relinquish the body. Although the allotted lifespan has come to an end, it is extended again.

Because most such cases involve untimely death, only by seeking the Buddha’s power can the dead be brought back to life. How much more must those burdened with deep and weighty karmic offenses undertake extensive cultivation and offerings if they hope to escape painful retribution.

After the main exposition, a concluding explanation is added. At this point, the discussion of the merit of Medicine Buddha in removing suffering has concluded. It must therefore be summarized before entering the dissemination section. The dissemination section is divided into two parts: 1. An exposition of the benefits of transforming obstructions; 2. A conclusion and explanation of the meaning of making offerings.

2.2.2.3.2.2.2.1. Exposition of the Benefits of Transforming Obstructions

2.2.2.3.2.2.2.1.1. Brief Exposition of Transforming Obstructions through Cultivation and Offerings

2.2.2.3.2.2.2.1.1.1. Exposition

2.2.2.3.2.2.2.1.1.1.1. Dying and Undergoing Painful Retribution

Sutra text:

At that time, within the assembly was a bodhisattva named Deliverance. He rose from his seat, drew his robe aside to bare his right shoulder, placed his right knee on the ground, bowed, joined his palms, and addressed the Buddha: “Greatly Virtuous World-Honored One, during the Age of the Semblance Dharma, some sentient beings will be tormented by various calamities. They may suffer prolonged illness, become thin and feeble, be unable to eat or drink, have parched lips and throats, see only darkness before their eyes, and manifest the signs of death, while their parents, relatives, friends, and acquaintances surround them, weeping.

Although the sick person still lies in that very place, they see the messengers of Yama leading their consciousness before Yama, the King of the Law. At that time, there is a deity named the Co-born Deity, who follows all sentient beings and records their deeds. Whether a sentient being commits offenses or performs meritorious deeds, that deity records everything in full.

The deity then presents these records to Yama, the King of the Law. Thereupon, Yama, the King of the Law, questions that person and reckons up their deeds, then passes judgment according to the offenses they have committed and the merit they have created.”

Explanation:

First, the suffering from illness of the retributive body is presented. There is not even any means of saving or recalling the person; death is certain and beyond doubt. This reveals that making offerings to Medicine Buddha is like administering a pill the size of Mount Mao—that is, its efficacy can bring the dead back to life.

2.2.2.3.2.2.2.1.1.1.2. Transforming Retribution through Cultivation and Offerings

Sutra text:

At that time, the relatives and friends of that sick person should encourage them to take refuge in the World-Honored Medicine Master, Lapis Lazuli Light Tathagata, and invite the Sangha to read and recite this sutra. They should light lamps arranged in seven tiers and hang five-colored banners for prolonging life. The person’s consciousness may immediately awaken as though from a dream, with clear awareness.

Or after seven days, twenty-one days, thirty-five days, or forty-nine days, that person’s consciousness may awaken as though just roused from a dream, and they will personally remember and know their wholesome karma, unwholesome karma, and the retributions they must undergo. Because they have clearly seen and known the retribution of karma, even if their life is threatened, they will no longer dare to create evil karma.

Explanation

The banner is called the Life-Prolonging Banner. The Agama Sutra records: “When King Ashoka became ill, he personally hung banners throughout the monasteries; through this, his lifespan was extended by twenty-five years. For this reason, those banners came to be called Life-Prolonging Banners.” The Vaipulya Sutra records: “Contemplating ritual implements such as banners, canopies, and so forth is called the contemplation of wisdom.” The sutras and treatises state that each time the wind stirs a banner’s streamers, one attains the position of a wheel-turning king. This concerns merit and virtue. Here, however, the functions of dispelling calamities and prolonging life are discussed, and these are not the same.

2.2.2.3.2.2.2.1.1.2. Exhortation

Sutra text:

Therefore, all good men and good women of pure faith should uphold the name of Medicine Master, Lapis Lazuli Light Tathagata and, according to their abilities, reverently make offerings to him.

Explanation:

“According to their abilities” means all the rare and precious things in the world and everything they themselves possess. From the outset, no distinction is made between times of abundant harvest and times of scarcity; the Buddha accepts only those articles offered with utmost sincerity.

2.2.2.3.2.2.2.1.2. Detailed Exposition of Transforming Obstructions through Cultivation and Offerings

2.2.2.3.2.2.2.1.2.1. Detailed Exposition of the Ritual for Cultivation and Offerings

2.2.2.3.2.2.2.1.2.1.1. The Question

Sutra text:

At that time, Venerable Ananda asked Bodhisattva Deliverance: “Good man, how should one reverently make offerings to that World-Honored Medicine Master, Lapis Lazuli Light Tathagata? And how should the life-prolonging banners and lamps be made?”

2.2.2.3.2.2.2.1.2.1.2. The Answer

2.2.2.3.2.2.2.1.2.1.2.1. Instructions for Making the Banners and Lamps

Sutra text:

Bodhisattva Deliverance said: “Greatly Virtuous One, if a sick person wishes to be freed from the suffering of illness, their relatives should help them observe the eightfold fasting precepts for seven days and seven nights. According to their means, they should prepare food, drink, and other requisites as offerings to the bhiksu Sangha. At the same time, throughout the six periods of day and night, they should make prostrations, practice circumambulation, and make offerings to the World-Honored Medicine Master, Lapis Lazuli Light Tathagata.

They should read and recite this sutra forty-nine times and light forty-nine lamps. They should also create seven images of that Tathagata and place seven lamps before each image. Each lamp should be as large as a cartwheel and should remain lit continuously for forty-nine days without being extinguished.

They should also make five-colored banners forty-nine handspans long and release living creatures for as many as forty-nine days.”

Explanation:

An ordinary person must observe the precepts for seven days and seven nights to equal a courtesan who observes the precepts for one day, which in turn equals a butcher who observes the precepts for one night. After seven days and nights, the three kinds of karma are purified, and all one’s wishes can evoke a response and be fulfilled. Similarly, while in the womb, development increases once every seven days; one who realizes the first fruit is reborn seven more times in order to eliminate afflictions; and after death, a transformation occurs once every seven days.

Moreover, seven is the number of lesser yang and contains the path of arising. As stated in the “Seven Stimuli,” when the Crown Prince of Chu reached five times seven years of age, he fell ill and then suddenly recovered. The use of this number here alludes to arising from the suffering of illness.

Every practice must be carried out for as many as forty-nine days: one must apply oneself diligently over a long period before a response can occur. Furthermore, the first part of the “Appended Statements” chapter in the Book of Changes records: “The number of the Great Expansion is fifty.” This sutra uses the number forty-nine. This is the number employed for deliverance from illness.

Seven Buddha images must be created: in the Sutra on the Merits of the Fundamental Vows of the Seven Buddhas of Lapis Lazuli Light, Medicine Buddha is the seventh Buddha.

Now, if one wishes to seek that Buddha’s deliverance from suffering, one must invite him, align with his vows, follow the method, and exert oneself in practice.

Each lamp should be as large as a cartwheel: this resembles the lamp trees of the present day.

Forty-nine handspans: the Buddha’s palm and fingers are one chi long; accordingly, the banner should be made four zhang and nine chi long. If the back of the hand is included, the Buddha’s hand is two chi long. Therefore, a banner ten zhang long should be used. The banner may be made according to one’s circumstances and is not restricted to these two types.

One should release living creatures for up to forty-nine days: The preceding passage spoke of seeking refuge above in the Three Jewels, which means exerting oneself fully in making offerings to the Three Jewels. Here it speaks of rescuing sentient beings below, which means exerting oneself fully in saving sentient beings. Because captured beings have only a brief time left to live, one should purchase and release them.

Just as the virtue of sovereigns who grant a general pardon to offenders is wholly attributed to benevolence and conducive to longevity, no virtue is greater than this. How much more so, since the illness and premature death of sentient beings result from killing. The release of living beings now spoken of is the cause of longevity; it is also to exchange the wholesome causes created today for the unwholesome karma of former days, thereby seeking deliverance from the suffering of illness.

Nothing is better than this. Since one pays homage and makes offerings to the Buddha for forty-nine days, one should likewise purchase and release living creatures for forty-nine days. This does not mean releasing forty-nine living creatures.

Nor does it mean placing the articles of offering upon the long banner.

2.2.2.3.2.2.2.1.2.1.2.2. Conclusion Concerning the Efficacy

Scriptural text:

One may escape all sufferings and calamities, avoid untimely death, and not be seized and persecuted by evil spirits.

Explanation:

Escaping all sufferings and calamities summarizes the preceding meaning. One will not be afflicted by disasters, suffer untimely death, or be seized and persecuted by evil spirits. The nine kinds of untimely death will be discussed next. The passages of this sutra correspond with one another from beginning to end.

2.2.2.3.2.2.2.1.2.2. Transformation of Retributive Obstructions

2.2.2.3.2.2.2.1.2.2.1. Transforming the Calamities of Kings

Scriptural text:

Furthermore, Venerable Ananda, when calamities arise for consecrated kings of the kshatriya lineage—such as the calamity of an epidemic among the populace, the calamity of invasion by another country, the calamity of rebellion within the country, the calamity of strange alterations among the stars, the calamity of solar and lunar eclipses, the calamity of unseasonable winds and rains, or the calamity of drought after the proper season for rain has passed—those consecrated kings of the kshatriya lineage should then give rise to a mind of loving-kindness and compassion toward all sentient beings, pardon prisoners, and, according to the method of offering previously described, make offerings to the World-Honored Medicine Master Lapis Lazuli Light Tathagata.

Through these roots of virtue and the power of the Tathagata’s original vows, the country will become peaceful and secure, the winds and rains will come at the proper times, the grain harvests will be abundant, and all sentient beings will be free from epidemics and dwell in peace and happiness. Moreover, within the country there will be no violent and malicious yaksha spirits and the like to afflict sentient beings, and all inauspicious phenomena will disappear.

Furthermore, the longevity, health, freedom from illness, and sovereign power of those consecrated kings of the kshatriya lineage will all prosper.

Explanation:

The four seas are the Son of Heaven’s household, and his subjects number in the hundreds of millions; when one person receives a reward, millions benefit from it, and when the four quarters incur blame, it is caused by one person. Therefore, whether there are years of abundant harvests or the people are stricken by an epidemic, the king alone bears the joy or sorrow. Hence, the most urgent task is first to seek someone who can repent. Moreover, the medicine of Medicine Master Buddha must first heal that person. First, seek and obtain a worthy sage; second, seek an enlightened sovereign. This is the way to bring peace to the realm.

2.2.2.3.2.2.2.1.2.2.2. Relieving the Suffering of the Ruler’s Subjects

Scriptural text:

If queens, royal consorts, princesses, crown princes, royal princes, ministers, assistant generals, palace attendants and court ladies, civil and military officials, or common people suffer from illnesses or other hardships and calamities, they should likewise erect five-colored divine banners, keep lamps continuously burning, release living creatures, scatter various kinds of flowers, and burn various precious incenses; then their illnesses will be cured and they will escape all hardships and calamities.

Explanation:

Because these subjects do not bear heavy responsibility for the country, they are concerned only with the suffering of illness.

2.2.2.3.2.2.2.2. Conclusion and Explanation of the Meaning of Making Offerings

2.2.2.3.2.2.2.2.1. Explaining Why Transformation Is Possible

This passage does not say that all retribution can be transformed, but only that it may be transformed when one faces untimely death. Thus, the meaning of “can be transformed” stated above has been clearly explained.

2.2.2.3.2.2.2.2.1.1. The Nine Kinds of Untimely Death

2.2.2.3.2.2.2.2.1.1.1. Summary Presentation

2.2.2.3.2.2.2.2.1.1.1.1. Question

Scriptural text:

At that time, Venerable Ananda asked Bodhisattva Saving and Delivering: “Good man, how can a life that has already come to its end still be prolonged?”

2.2.2.3.2.2.2.2.1.1.1.2. Answer

Scriptural text:

Bodhisattva Saving and Delivering replied: “Venerable One, have you not heard the Tathagata speak of the nine kinds of untimely death? Therefore, the Buddha exhorts us to make life-prolonging banners, light lamps, and perform meritorious deeds. Because meritorious deeds are performed, when the allotted span of this life comes to an end, one will not undergo those sufferings and afflictions.”

2.2.2.3.2.2.2.2.1.1.2. Detailed Presentation

2.2.2.3.2.2.2.2.1.1.2.1. Question

Scriptural text:

Venerable Ananda asked: “What are those nine kinds of untimely death?”

2.2.2.3.2.2.2.2.1.1.2.2. Answer

a. Presentation of the First Kind of Untimely Death

Scriptural text:

Bodhisattva Saving and Delivering said: Suppose there are sentient beings who suffer only a minor illness but have no physician and no one to care for them; or, even if they encounter a physician, they are mistakenly given the wrong medicine, so that although their illness should not be fatal, they suffer an untimely death. There are also sentient beings who believe the false pronouncements about misfortune and good fortune made by corrupt practitioners of sorcery, non-Buddhist teachers, and other unscrupulous people in the world.

They then become frightened and agitated, losing control of themselves; they consult divination to investigate the source of their calamity; slaughter living creatures to submit petitions to the spirits; summon demons and monsters; and seek blessings and protection in hopes of prolonging their lives. Yet in the end, they cannot attain what they seek. Because they are foolish and deluded and believe in inverted wrong views, they suffer an untimely death and fall into hell, with no fixed time for release.

This is called the first kind of untimely death.

Explanation:

The first kind of untimely death comprises three circumstances: 1. having no physician; 2. having no caregiver; 3. being given the wrong medicine. Those who believe teachers with inverted wrong views create various kinds of karma. The creation of karma involves two cases: first, the ripening of past karma; second, karma created in the present life. Of these, karma created in the present life is more serious. This is precisely an offense committed by oneself.

Submitting petitions to the spirits: the character giải (解) has the fanqie spelling derived from the character ải (矮) and denotes a form of written petition used in sacrificial rites. The chapter “In the World of Men” in the Zhuangzi says concerning “giải”: “An ox with a white forehead, a pig with an upturned snout, and a person suffering from hemorrhoids are unfit to be offered to the river.” The commentary states: “Giải is a form of written petition used in sacrificial rites.” The “Treatise on the Feng and Shan Sacrifices,” Part Two, in the Book of Han records: “The Son of Heaven once selected the first month to perform giải từ.

In the sacrifice to the emperor, an owl and a phá kính were used.” The ancients said that giải từ was a sacrificial rite performed to absolve offenses and seek blessings. Therefore, one should not read only the single character “giải.”

b. The Next Eight Kinds of Untimely Death

Scriptural text:

Second, being executed under the king’s law. Third, because of indulgence in hunting and revelry, lustfulness, addiction to alcohol, and unrestrained dissipation, one’s vital essence is seized by nonhuman beings, resulting in untimely death. Fourth, being burned to death. Fifth, drowning. Sixth, being devoured by wild beasts. Seventh, dying from falling into a deep ravine. Eighth, dying from poisoning, curses, spells, corpse-raising demons, and so forth. Ninth, dying of hunger or thirst.

2.2.2.3.2.2.2.2.1.2. Conclusion and statement that there are immeasurable kinds of untimely death

Scriptural text:

These are the nine kinds of untimely death spoken of by the Tathagata. Besides these, there are immeasurable other kinds of untimely death, too numerous to describe fully.

Explanation:

Since untimely deaths are immeasurably numerous, they do not occur because the life faculty has been exhausted. Those who die prematurely are likewise immeasurably numerous. Therefore, one must look upward and supplicate Medicine Buddha to restore them to life.

2.2.2.3.2.2.2.2.2. Conclusion and the reason one must cultivate merit and make offerings

Scriptural text:

Furthermore, Ananda, that King Yama is the chief recorder of the names of beings in the world. If any beings are unfilial, commit the five heinous offenses, damage or revile the Three Jewels, disrupt the proper relationship between ruler and subject, or violate the moral precepts, then that Dharma King Yama examines the gravity of their offenses and punishes them accordingly. Therefore, I now exhort all beings to light lamps, make banners, release living creatures, and cultivate merit, so that they may escape suffering and calamity and encounter no disasters.

Explanation:

Because human beings have much sinful karma, they must cultivate merit, make offerings, and seek deliverance; only then may they avoid calamities.

3. Transmission

3.1. Transmission through testimony and protection

Testimony: by taking the excellent medicine of Medicine Buddha, great evil is transformed into great goodness.

3.1.1. Testimony and protection of the yakshas

Scriptural text:

At that time, twelve great yaksha generals were seated in the Dharma assembly. The twelve were: Great General Tì-la, Great General Phạt-chiết-la, Great General Mê-xí-la, Great General An-để-la, Great General Át-nễ-la, Great General San-để-la, Great General Nhân-đạt-la, Great General Ba-di-la, Great General Ma-hổ-la, Great General Chân-đạt-la, Great General Chiêu-đỗ-la, and Great General Tì-yết-la.

Each of these twelve great yaksha generals had seven thousand yakshas as his retinue. All at once, with one voice, they addressed the Buddha: “Blessed One, through the Buddha’s awesome power, we have now heard the name of the World-Honored Medicine Master Lapis Lazuli Light Tathagata, and therefore we no longer fear rebirth in the evil destinies. Forevermore, with one mind, we shall take refuge in the Buddha and the Dharma until the end of our lives, and in the Sangha, and we promise to protect all beings and perform deeds that bring them benefit, welfare, and peace.

Wherever they may be—whether in a village, city, kingdom, settlement, or secluded forest—if anyone circulates this sutra, or upholds the name of the Medicine Master Lapis Lazuli Light Tathagata and respectfully makes offerings to him, our retinues shall protect such people and enable them all to escape every suffering and calamity. If anyone seeks anything, we shall help fulfill that person’s wish. If anyone suffering from a grave illness seeks recovery, that person should also read and recite this sutra and use five-colored thread to tie knots bearing our names; only after recovering from the illness should the knots be untied.”

Explanation:

The twelve great yaksha generals each have seven thousand beings in their retinues, making a total of eighty-four thousand yakshas. In the past, these yakshas embodied all the fierce and evil defilements subject to arising and cessation. Now, having tasted a little of Medicine Buddha’s divine elixir, their three hindrances have been eliminated, and they have all accomplished the eighty-four thousand wondrous and wholesome Dharma gates of samadhi and dharani.

“We no longer fear rebirth in the evil destinies”: this demonstrates that evil has been transformed into goodness.

Using thread to tie knots bearing their names: this is a method by which the sick pay homage and pray for aid.

“Only after their wishes have been fulfilled should the knots be untied”: the meaning here is that they must come to render aid. That is, all the yakshas must emulate the twelve great vows of the Medicine Buddha Tathagata and aid all beings. This is a vast vow in which those above act and those below follow.

3.1.2. The Tathagata’s seal of approval and exhortation

Scriptural text:

At that time, the Blessed One praised the great yaksha generals: “Excellent! Excellent! Great yaksha generals, if you wish to repay the kindness of the World-Honored Medicine Master Lapis Lazuli Light Tathagata, you must constantly bring benefit and peace to all beings.”

3.2. Transmission through establishing the title

Scriptural text:

At that time, Venerable Ananda addressed the Buddha: “Blessed One, what is the name of this Dharma gate? How should we uphold it?”

The Buddha told Venerable Ananda: “This Dharma gate is called The Merits of the Fundamental Vows of the Medicine Master Lapis Lazuli Light Tathagata. It is also called The Spiritual Mantra of the Twelve Divine Generals’ Vow to Benefit Sentient Beings, and it is also called The Removal of All Karmic Hindrances.

“You should uphold it in this way.”

Explanation:

Although there are three different titles, the essential point is to express reverence for the Teaching Master. Therefore, the person of the Medicine Master and the Dharma of the Medicine Master are taken as the title of the sutra. This sutra title encompasses the beginning and the end and embraces all that comes before and after. This title can encapsulate the entire truth. What title, then, could be better than this one?

3.3. Transmission through the concluding benefit

Scriptural text:

When the Bhagavat had finished speaking these words, the entire great assembly—including the great bodhisattvas, great shravakas, kings, ministers, brahmins, householders, devas, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and so forth—having heard what the Buddha taught, rejoiced greatly, faithfully accepted it, and reverently upheld it.

Explanation:

“They all rejoiced greatly”: this concludes the benefit. “Faithfully accepted and reverently practiced it”: this is its transmission.

Appendix

SUTRA OF THE MERITS OF THE FUNDAMENTAL VOWS OF THE MEDICINE MASTER LAPIS LAZULI LIGHT TATHAGATA

Thus indeed have I heard! At one time, the Bhagavat traveled through various lands and arrived at the city of Quảng Nghiêm, where he rested beneath the canopy of the Musical Tree. At that time, an immeasurable great assembly was present: eight thousand great bhikshus, thirty-six thousand great bodhisattvas, kings, ministers, brahmins, householders, devas, dragons, beings of the eight classes, humans, nonhumans, and so forth. They respectfully sat surrounding the Buddha and listened as he taught the Dharma.

At that time, Manjushri, Prince of the Dharma, empowered by the Buddha’s awesome might, rose from his seat, arranged his robe to bare his right shoulder, placed his right knee on the ground, faced the Bhagavat, bowed, joined his palms, and addressed the Buddha: “Blessed One, I beseech you to teach the names of the Buddhas that are like the name of that Buddha,

“and the supreme merits of that Buddha’s fundamental vows, so that those now hearing the Dharma may eliminate their karmic hindrances, and so as to bring benefit and peace to all beings during the age of the Semblance Dharma.”

At that time, the Blessed One praised Bodhisattva Manjushri: “Excellent! Excellent! Manjushri, moved by great compassion, you have entreated me to teach the names of the Buddhas and the merits of their fundamental vows because you wish to uproot the karmic hindrances that bind beings and to bring benefit and peace to beings during the age of the Semblance Dharma. I shall now speak. You must listen attentively and reflect carefully.”

Bodhisattva Manjushri said: “I beseech the Blessed One to speak. We very much wish to hear.”

The Buddha said to Bodhisattva Manjushri: More than ten Ganges sands of Buddha lands eastward from this world, there is a world called Pure Lapis Lazuli. There is a Buddha there named Medicine Master Lapis Lazuli Light Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

Manjushri, when that Blessed One, Medicine Master Lapis Lazuli Light Tathagata, was practicing the bodhisattva path, he made twelve great vows so that all sentient beings might obtain whatever they seek.

The first great vow: I vow that in a future life, when I attain anuttara-samyak-sambodhi, my body shall radiate brilliant light, illuminating immeasurable and boundless worlds. It shall be adorned with the thirty-two marks of a great man and the eighty minor characteristics, and I shall cause all sentient beings to have bodies like mine.

The second great vow: I vow that in a future life, when I attain bodhi, my body shall be like lapis lazuli, radiant within and without, pure and flawless. Its light shall be vast, its merit sublime, and the body shall abide securely, adorned with a radiant net, shining more brightly than the sun and moon. Sentient beings dwelling in darkness shall, through this light, gain understanding, and wherever they wish to go and whatever endeavors they wish to undertake, they shall be able to accomplish them.

The third great vow: I vow that in a future life, when I attain bodhi, by means of immeasurable and boundless wisdom and skillful means, I shall enable all sentient beings to obtain everything they require, so that none shall suffer deprivation.

The fourth vow: I vow that in a future life, when I attain bodhi, if any sentient beings practice deviant paths, I shall cause them all to abide securely in the path to bodhi. If any follow the Shravaka Vehicle or the Pratyekabuddha Vehicle, I shall establish them all in the Mahayana.

The fifth great vow: I vow that in a future life, when I attain bodhi, if immeasurable and boundless sentient beings cultivate the pure conduct within my Dharma, I shall enable them all to uphold the precepts without transgression and to be complete in the three collections of pure precepts. Even if someone has transgressed the precepts, upon hearing my name, that person's precepts shall become pure again, and that person shall not fall into the lower realms.

The sixth great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are of lowly stature, deficient in their faculties, ugly, foolish, deaf, blind, mute, crippled in hand or foot, hunchbacked, afflicted with leukoderma, insanity, or other illnesses, then upon hearing my name, they shall all acquire upright and handsome bodies, intelligent minds, and complete faculties, free from illness and suffering.

The seventh great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are afflicted by grave illnesses, with no one to rescue or treat them, no one upon whom to rely, no physician, no medicine, no relatives, and no home, enduring great poverty, hardship, and suffering, then if my name enters their ears even once, all their illnesses and suffering shall be dispelled. Their bodies and minds shall be peaceful and joyful; their families and wealth shall be gathered together and made complete, until they attain unsurpassed bodhi.

The eighth great vow: I vow that in a future life, when I attain bodhi, if any women are distressed and afflicted by the manifold disadvantages of the female body, give rise to aversion, and wish to relinquish their female bodies, then upon hearing my name, they shall all transform their female bodies into male bodies, complete with the marks of a man, until they attain unsurpassed bodhi.

The ninth great vow: I vow that in a future life, when I attain bodhi, I shall enable all sentient beings to escape the nets of Mara and be liberated from every bondage of non-Buddhist paths. If any sentient beings fall into the dense forest of wrong views, I shall guide them back to right view and gradually cause them to cultivate the bodhisattva practices, so that they may swiftly attain unsurpassed perfect enlightenment.

The tenth great vow: I vow that in a future life, when I attain bodhi, if any sentient beings become entangled in royal law, are bound in chains, beaten, imprisoned, or condemned to death, or suffer immeasurable other calamities, humiliation, grief, torture, and the like, so that their bodies and minds endure suffering, then if those sentient beings hear my name, through the awesome spiritual power of my merit and virtue, they shall all be freed from every suffering and affliction.

The eleventh great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are tormented by hunger and thirst and commit evil karma in their search for food and drink, then if they hear my name and single-mindedly accept and uphold it, I shall first satisfy them with exquisite food and drink, and afterward, with the flavor of the Dharma that brings ultimate peace and joy, I shall cause them all to attain peace and joy.

The twelfth great vow: I vow that in a future life, when I attain bodhi, if any sentient beings are so poor that they have no clothing, are bitten by mosquitoes and gnats, and are tormented by heat and cold throughout both day and night, then if those sentient beings hear my name and single-mindedly recollect and uphold it, I shall cause them to obtain fine garments, precious ornaments, garlands, powdered incense, and all kinds of entertainment, such as drums and music. Whatever their hearts desire, I shall cause them to possess in abundance.

Manjushri, those twelve subtle and wondrous vows were made by that Blessed One, Medicine Master Lapis Lazuli Light Tathagata, Worthy One, Perfectly Enlightened One, while he was practicing the bodhisattva path.

Furthermore, Manjushri, as for the great vows made by that Blessed One, Medicine Master Lapis Lazuli Light Tathagata, Worthy One, Perfectly Enlightened One, while he was practicing the bodhisattva path, and the meritorious adornments of his land, even if I were to speak for one kalpa or longer than one kalpa, I could not describe them completely.

That Buddha's land is utterly pure. There are no women, no lower realms, and not even the sound of suffering. The ground is made of lapis lazuli, and golden cords border the roads. Its cities, walls, palaces, towers, eaves, and windows are all made of the seven precious substances. The meritorious adornments of that land are like those of the Western Land of Ultimate Bliss.

In that land are two bodhisattva-mahasattvas. One is named Universal Radiance of Sunlight, and the other is named Universal Radiance of Moonlight. They are foremost among the immeasurable and innumerable assembly of bodhisattvas. They are the two bodhisattvas next in succession to attain Buddhahood, and both are able to preserve the treasury of the true Dharma of that Blessed One, Medicine Master Lapis Lazuli Light Tathagata.

Therefore, Manjushri, good men and good women who possess faith should vow to be reborn in that Buddha's world.

At that time, the Blessed One again addressed the youth Manjushri: “Manjushri, there are people who cannot distinguish good from evil, who harbor only greed and miserliness, who do not understand generosity or the karmic results of giving. Ignorant and devoid of wisdom, lacking the faculties of faith, they accumulate wealth and treasure and guard them jealously. When they see someone coming to beg, they are displeased at heart.

If, having no choice but to give something away, they do so, it feels as though flesh were being cut from their bodies, and they experience unbearable pain and attachment. There are also countless miserly people who know only how to hoard wealth and dare not even spend it on themselves, much less give it to their fathers, mothers, wives, children, servants, hired workers, or beggars. After death, such people are immediately reborn as hungry ghosts or animals.

Yet because, in a previous life while still among humans, they once heard the name of the Medicine Master Lapis Lazuli Light Tathagata, they suddenly recollect that Tathagata’s name while in an evil realm. The moment they recollect the Buddha’s name, they die there and are reborn as human beings. Once human again, they remember their former lives.

Fearing the suffering of the evil realms, they no longer crave sensual pleasures but wish to practice generosity and praise those who practice generosity. They cease to be miserly with what they possess and, gradually, become able to give even their heads, eyes, hands, feet, blood, flesh, and other parts of their bodies to those who come seeking them, much less wealth, which is merely an external possession.”

“Furthermore, Manjushri, some people, although they undertake the training precepts under the Tathagata, violate the precepts. Some, although they do not violate the precepts, transgress the rules of conduct. Some, although they violate neither the precepts nor the rules of conduct, destroy right view.

Some, although they do not destroy right view, abandon learning and therefore fail to understand the profound meanings taught by the Buddha in the sutras. Some, although learned, become afflicted with overweening pride. Because this overweening pride obscures their minds, they consider themselves right and others wrong; moreover, they doubt and slander the true Dharma and become companions of Mara.

These ignorant people not only follow wrong views themselves but also cause countless sentient beings to fall into dangerous pits. Those sentient beings will assuredly continue circling without end through the realms of hell beings, hungry ghosts, and animals. But if they hear the name of the Medicine Master Lapis Lazuli Light Tathagata, they will immediately abandon evil conduct, cultivate wholesome dharmas, and avoid falling into the evil realms.

Suppose there are sentient beings who cannot abandon evil conduct or cultivate wholesome dharmas and consequently fall into the evil realms. Through the power and majesty of that Tathagata’s fundamental vows, those sentient beings may be enabled to hear, even briefly, the name of the Medicine Master Buddha while it is recited before them. Because they hear the Medicine Master Buddha’s name, immediately after dying in an evil realm they are reborn in the human realm.

Once human again, they attain right view, cultivate diligently, and skillfully discipline their minds. They can also leave the household life for the homeless life and, within the Tathagata’s teaching, undertake the training precepts without transgressing them. They attain right view, become learned, understand profound meanings, eliminate overweening pride, neither slander the true Dharma nor become companions of Mara, and gradually cultivate the bodhisattva practices, swiftly bringing them to perfection.

“Furthermore, Manjushri, those who are miserly and jealous, who praise themselves and disparage others, will fall into the three evil realms and undergo every kind of suffering for countless years. After enduring these sufferings, they will die there and be reborn in the human realm as oxen, horses, camels, or donkeys. They will constantly be beaten and tormented by hunger and thirst, and will continually travel long distances while carrying or pulling heavy loads.

Or, if they attain human birth, they will be born into lowly families and become servants, ordered about by others and never enjoying freedom. If, when they were human, these sentient beings once heard the name of the Blessed Medicine Master Lapis Lazuli Light Tathagata, then through that wholesome cause they will now recollect it and take refuge with utmost sincerity. Through the Buddha’s spiritual power, they will be freed from all suffering; their faculties will become keen, and they will possess wisdom and great learning.

They will constantly seek the supreme Dharma and always encounter good spiritual friends. They will cut through Mara’s net, shatter the seed of ignorance, drain the river of afflictions, and escape birth, aging, illness, death, grief, anxiety, suffering, and distress.

“Furthermore, Manjushri, some people delight only in opposition, division, conflict, and litigation, disturbing both themselves and others. They create increasing evil karma through body, speech, and mind, repeatedly engaging in acts that bring no benefit and plotting to harm one another. They may invoke the spirits of mountains, forests, trees, graves, and other places to kill sentient beings; or offer the blood and flesh of sentient beings in sacrifice to yakshas, rakshasas, and others; or write down the name of a hated enemy, fashion an image of that person, and use evil spells to curse them; or employ sorcery to cast hexes, or spells that command corpse-raising ghosts to injure another’s body and take their life.

If those who are thus harmed hear the name of the Medicine Master Lapis Lazuli Light Tathagata, none of these evil acts can injure them. Both those harmed and those causing harm will successively give rise to loving-kindness, benefiting one another and bringing peace and happiness. They will harbor neither harmful intentions nor resentment, and both will rejoice.

Each will know contentment with their own possessions, will not encroach upon the other, and will always act for mutual benefit.

“Furthermore, Manjushri, if members of the fourfold assembly—bhikshus, bhikshunis, upasakas, and upasikas—as well as other good men and good women of pure faith are able to observe the eight-part fasting precepts, or if some undertake the training precepts for one year or three months, and dedicate those roots of goodness toward rebirth in the Western Land of Ultimate Bliss of the Buddha Amitayus in order to hear the true Dharma, but their rebirth there is not yet assured:

“If they hear the name of the Blessed Medicine Master Lapis Lazuli Light Tathagata, then at the time of death eight great bodhisattvas will descend from the sky to show them the way, enabling them to be spontaneously born by transformation within multicolored precious lotus flowers in that Western Land of Ultimate Bliss. Those eight great bodhisattvas are Manjushri, Avalokiteshvara, Mahasthamaprapta, Akshayamati, Ratnachandanapushpa, Bhaisajyaraja, Bhaisajyasamudgata, and Maitreya.

“Or, through the power of the Medicine Master Buddha’s vows, some may be reborn as devas. Although reborn as devas, because of their former roots of goodness, they will not be reborn in any evil realm while those former roots of goodness remain unexhausted. When their lifespan in the heavenly realm comes to an end, they will be reborn in the human realm.

They may become wheel-turning kings, ruling over the four continents with sovereign majesty and virtue and causing countless hundreds of thousands of sentient beings to practice the ten wholesome deeds. Or they may be born into a kshatriya family, a brahmin family, or as wealthy householders possessing abundant riches and treasures, with granaries and storehouses overflowing. They will be handsome in appearance, surrounded by many relatives, intelligent and wise, courageous and powerful like great champions.

“If any woman, after hearing the name of the Blessed Medicine Master Lapis Lazuli Light Tathagata, sincerely receives and upholds it, she will never again be reborn as a woman in future lives.”

Furthermore, Manjushri, when the Medicine Master Vaidurya Light Tathagata attained bodhi, through the power of his fundamental vows he contemplated all sentient beings and saw that they suffered from such painful illnesses as emaciation, wasting disease, jaundice, and fever; that they had been afflicted by spells or poisoning; or that they met with premature or untimely death. He wished to eliminate these painful illnesses and fulfill the aspirations of sentient beings.

At that time, the Blessed One entered the samadhi called Elimination of All the Sufferings and Afflictions of Sentient Beings. After entering samadhi, he emitted a great radiant light from the ushnisha upon his crown.

From within that light, the following great dharani was proclaimed:

Nam mô bạc già phạt đế, bệ sát xã, lủ lô thích Lưu-ly bác lặc bà, hắc ra xà giả. Đát tha yết đa gia, a ra ha hắc đế. Tam miệu tam bột đà gia, đát điệt tha. Úm, bệ sát thệ, bệ sát thệ, bệ sát xã, tam một yết đế tóa ha.

When this mantra had been spoken from within the stream of light, the great earth trembled and emitted a great radiance. All sentient beings were freed from painful illnesses and attained peace and happiness.

Manjushri, upon seeing any man or woman afflicted by illness, one should single-mindedly act on behalf of that sick person: bathe, rinse the mouth until clean, and recite this mantra one hundred and eight times over food, medicine, or water free from living organisms. Then give it to that person to eat or drink, and all painful illnesses will be eliminated. If anyone has an aspiration and recites this mantra with utmost sincerity, that person will obtain whatever is wished for, remain free from painful illness, and enjoy long life.

After death, that person will be reborn in that world, attain non-retrogression, and ultimately realize bodhi. Therefore, Manjushri, if any man or woman sincerely and earnestly reveres and makes offerings to the Medicine Master Vaidurya Light Tathagata and constantly upholds and recites this mantra, that person should never neglect it.

Furthermore, Manjushri, if any man or woman of pure faith hears the name of the Medicine Master Vaidurya Light Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, and, having heard it, recites and upholds it, that person should rise early in the morning, brush the teeth, bathe, and rinse the mouth until clean, and then offer incense, flowers, burning incense, fragrant ointments, and music before an image of the Buddha.

As for this scripture, that person should either copy it personally or instruct others to copy it, single-mindedly receive and uphold it, and listen to its meaning. That person should make offerings of all necessities to the Dharma master who expounds the scripture, allowing nothing to be lacking. By doing so, that person will be protected and kept in mind by all Buddhas, every aspiration will be fulfilled, and ultimately the fruit of bodhi will be attained.

At that time, the youth Manjushri addressed the Buddha, saying, “Blessed One, I vow that during the age of the Semblance Dharma, I shall use various skillful means to enable good men and good women of pure faith, and others, to hear the name of the Blessed One, the Medicine Master Vaidurya Light Tathagata. Even in their dreams, I shall cause them to hear the name of that Buddha.

“Blessed One, if anyone receives, upholds, reads, and recites this scripture; expounds it and reveals its meaning so that others may understand; copies it personally or encourages others to copy it; and reveres, honors, and makes offerings to it with various flowers, incense, fragrant ointments, aromatic powders, burning incense, garlands, strings of beads, banners, canopies, and music; that person should weave a pouch from five-colored threads in which to enshrine the scripture, sprinkle water and sweep clean a pure place, and erect a high seat upon which to install it.

“At that time, the Four Great Heavenly Kings, their retinues, and immeasurable hundreds of thousands of other heavenly beings will all come to the place where the scripture is enshrined to make offerings and protect it.