大方廣總持寶光明經

Again He emits radiance of many beautiful kinds

Each and every banner, pennant, and jeweled canopy

Producing music and fragrant scents

Holding in full the fragrance of precious flowers

In this way, every kind of offering is made to the Buddha

Incense flowers, burning incense, and powdered incense

Banners, pennants, and jeweled canopies raised high

Able to give rise to wondrous melodies

Again He emits radiance that gives birth to a pure mind

Hands holding precious objects, standing still there

Purely and majestically adorning the Buddha's stupa

Thereby attaining this pure radiance

Again He emits that vast and mighty radiance

And rains down every kind of precious fragrant scent

That fragrance permeates secretly into the stupas and shrines

Therefore attaining radiance of color

Again He emits many kinds of other radiance

Those without garments are clothed and covered

Many kinds of dwellings, many kinds of clothing

Therefore bringing them forth for all

Again there is radiance that provides food

Given to all those who are poor, hungry, and suffering

Each and every delicious flavor of food and drink

Having given, one attains great radiance

Again there is radiance named Supreme Meaning

From the storehouse of precious things, given to the poor

Making offerings to the Triple Gem without exhausting it

This is called the Supreme Practice of Giving

Again He emits radiance of pure eyes

The blind are able to behold all forms and features

Like lamps offered to the Buddha and stupas

Helping to bring forth radiance of pure eyes

Again He emits radiance of pure ears

The deaf are all able to hear

Offering music to the Buddha and to the Buddha's stupas

Helping to bring forth radiance of pure ears

Again He emits radiance of a pure nose

The faculty of the nose, unable, can smell fragrance

Offering precious fragrant scents to the Buddha and stupas

Helping to bring forth radiance of a pure nose

Again He emits radiance of a pure tongue

Attaining the Buddha's gentle, compassionate voice

Far removed from speech that brings no benefit

Helping to bring forth radiance of a beautiful tongue

Again He emits radiance of a pure body

The faculty of the body, though incomplete, becomes complete

Relinquishing the body, many as Buddhas and stupas

Therefore attaining that pure body

Again He emits radiance of a pure mind

All wholesome thoughts can be realized

By means of this mind, samadhi is realized

Attaining radiance of a pure mind

Again He emits radiance of pure form

Then beholding the beautiful features of the King of Men

Many kinds of colors beyond compare

Maintained and adorned, the radiance of the stupa

Again He emits radiance of pure hearing

What is not heard and what cannot be heard are all clearly known

The arising of faith is all due to this influence

He emits the radiance of pure hearing

Again He emits radiance of pure fragrance

All foul odors become fragrant scents

The fragrant scent becomes water offered to the Buddha's stupa

Emitting radiance at the root of the Bodhi tree

Again He emits radiance of pure smell

Whether poisonous or non-poisonous, all turn to delicious scent

Offering to the Buddha, the Sravakas, and to father and mother

Offering delicious flavors, one attains radiance

Again He emits radiance of pure touch

Stroking and contact bring peace and joy

Swords and shot arrows, like clouds and rain

Transform into beautiful and wondrous precious flowers

Countless garments and quilts, their touch brings joy

Causing sentient beings to cross over to the Buddha-land

Fine flowers, fragrant scents, and pure garments

Receiving offerings of jeweled canopies, He emits radiance

Again He emits radiance of pure Dharma

All those who find it hard to hear the Dharma

For the sake of all the worlds, He appears

Attaining the Buddha's exposition of all Dharmas

Believing the Dharma's self-nature is truly unborn

The Dharma-body and Reward-body are likewise so

The Dharma is able to be still and silent, like empty space

Therefore attaining the pure Dharma

The radiance manifests before one, and so it is thus

Right before one's face, upon a single strand of hair

Many radiances arise at once

All likewise follow karmic conditions

Just as, at present, within a single mote of dust

Appears, added into, another mote of dust

In this way, all gather together

Where in samadhi the Buddhas appear

If radiance such as this is emitted

With this radiance, the past was the same

If this does not manifest that radiance

How then could the transformations compare with the Buddha

That one attains merit and virtue, and there is a cause

Rejoicing and encouraging are likewise so

If one is able to behold, all is peace and joy

That radiance is beheld in others as well

If one performs merit, one attains peace and harmony

Continuous and unbroken, making offerings to the Buddha

The Tathagata's virtue should be joyfully sought

Beholding such luminous radiance as this

It is like a blind person who cannot see the light

Not knowing day and night and the world

How then could that eye behold forms

Each and every Dharma is noted with clarity

The Tamer's emission of radiance is likewise so

Clearly shown to others, not for Himself

Not yet free from inverted views and deluded speech

The ultimate has not yet been attained, the profound meaning

In the jeweled palace, all is fine and beautiful

Each and every separate object is steeped in fragrance

The great assembly cannot fully know it

Like an illness hard to be free from

The Tamer's radiance is likewise so

This radiance is veiled and cannot be known

False and deceitful speech not yet wholly removed

The ultimate cannot yet make the mind vast

Beholding the radiance, one is able to discern

Always attaining what is wholesome and peaceful joy

That body has no doubt beyond deluded thought

Apart from the self, one understands much merit

Transforming hosts and companions to make adornment

Relying upon the unsurpassed samadhi

Boundless, all reaching the ten directions

Revealing the Buddha's children as hosts and companions

Each and every three-thousandfold land of fine dust

Radiantly adorned, seated upon lotus daises

All bodies seated cross-legged

Transforming and revealing samadhi

Here and there, the ten directions, many as such

Seated upon lotuses, the retinues

Numerous Buddha's children surrounding all around

Abiding in, entering and leaving, samadhi

That Buddha, transforming and guiding, employs His power

Sentient beings, from the Buddha, create merit

Mutually surrounding the great lotus

At the same time joining palms and reverent

This Dharma is the Tamer and Teacher

If one enters into the pure samadhi

One is surrounded all around by disciples

Just as the stars surround the moon

As though drifting into some single direction

Revealing the Buddha's children and their retinue

All within it are likewise so

Transforming and becoming samadhi

That direction again closes, not excluding

The supreme samadhi, the one who enters

Or from within that samadhi

His own body is revealed in the ten directions

Or in the Eastern direction within samadhi

The Western direction neither stirs nor wavers

Or in the Western direction within samadhi

The Eastern direction then manifests the form of a great being

Then able to enter into the ten directions

In other directions again manifesting the various samadhis

Vastly able to manifest everywhere the wisdom of merit

That Buddha's spiritual transformations and samadhi

If to the very ends of other directions, all is likewise so

Countless Tathagatas all come and go

Each and every footstep is reverent and revering

Presently abiding in peaceful and joyful samadhi

Or from samadhi manifesting sentient beings

The Western heaven, in the end, is all still and silent

All Tathagatas all manifest before one

Manifesting and performing all manner of offerings

Thus having beheld the Western direction

Again reaching the asankhya Buddha-lands

From beneath the feet, paying homage

Attaining the peaceful and secure samadhi

That one attains comparison with right view

To the very ends of the Eastern Buddha-lands

All Tathagatas all manifest before one

Again beholding countless acts of offering

Entering within these Buddha-lands

Each and every place without disturbance or commotion

Within them manifesting the various samadhis

Each and every offering, the radiance of the Buddha

In the dust-realm of the eye and in samadhi

Able to manifest forms and features of all the realms

Beholding inconceivable colors

Devas above and people of the world all are amazed

Afterward, having beheld the form-dust samadhi

For a moment, contemplating the dust of the eye

The self-nature of the eye neither arises nor ceases

In this way opening up the marks of emptiness

Or in the dust of the ear within samadhi

Able to manifest the great features of all the realms

Entering into all kinds of language

Devas and people inquiring, all are amazed

Then having beheld the sound-dust samadhi

He bids them contemplate the realm of hearing

The self-nature of hearing neither arises nor ceases

Therefore opening up the marks of emptiness

Or in the dust of the nose within samadhi

Able to manifest fragrant scents of all the realms

In this way fragrant scents are able to waft forth

Devas above and people below all are amazed

Having beheld the fragrance-dust samadhi

Again intently contemplating the dust of the nose

That nose, its self-nature neither arises nor ceases

Therefore opening up, without marks, emptiness

Or there is the tongue-dust within samadhi

Able to manifest the great tongue of all the realms

In this way delicious flavors all spread far and wide

Devas above and humankind all are amazed

Again attaining the delicious-flavor samadhi

Stilling the mind, contemplating the dust of the tongue

The self-nature of the tongue neither arises nor ceases

Therefore opening up, without marks

Or there is the body-dust within samadhi

Able to perform the great touch within the realms

The world's touch-dust all transforms and enters in

Devas above and humankind all are amazed

Then having beheld the touch-dust samadhi

The body-dust transforms, to be contemplated

The self-nature of the body neither arises nor ceases

Therefore opening up, marks without existence

Or there is the mind-dust within samadhi

Able to manifest the great Dharma-dust realm

Then having beheld the Dharma-dust samadhi

Again understanding the thinking of the mind-dust

The self-nature of the mind neither arises nor ceases

Therefore opening up, marks without existence

Samadhi is like the body of a child

Appearing, growing up, abiding for long

Having manifested the prime-of-life samadhi

Again abiding even unto an aged body

There, the aged body within samadhi

Again arousing the mind to become a lay devotee

In samadhi, an upasaka

Changing and transforming into the body of a bhikshu

Abiding in samadhi, the bhikshu body

Then attaining the learned bhikshu body

Abiding in the learned bhikshu samadhi

Then attaining the body of the learner and the non-learner

Then abiding thus in the samadhi body

Then attaining the Tathagata's body

There, the Tathagata's samadhi body

Attaining the Buddha's supreme, beautiful form-body

Abiding in the supreme samadhi body

The transformation-body manifests as the bodies of devas and humans

From the place of the deva-form samadhi body

Bringing forth many kinds of dragon bodies

From the place of the dragon body, realizing samadhi

Producing in addition the yaksha body

From the place of the yaksha-body samadhi

Bringing forth all the bhuta bodies

From the place of the bhuta-body samadhi

Manifesting therein, bringing forth a single bloom

From this bloom arises samadhi

Bringing forth all manner of blooms

From the place of all those blooms

Bringing forth a single, truly tiny strand of hair

From the place of the truly tiny hair samadhi

Manifesting all realms of coarse dust

Each and every coarse dust within samadhi

Again able to manifest motes of dust

If, having beheld each-dust samadhi

Bringing forth all the motes of dust

If, having beheld each and every dust samadhi

Bringing forth the great ocean of vajras

From the place of this vajra samadhi

Bringing forth Mani-jewel trees, flowers, and fruits

From the place of this Mani samadhi

Manifesting the great radiance of the Tathagata

Manifesting all the waters of rivers and seas

From the place of the river-and-sea-water samadhi

Again manifesting the great fire-dust realm

From the place of that fire-dust samadhi

Bringing forth the recollection of the wind-dust

From the place of the wind-dust samadhi

Bringing forth the realm of the Great Earth-Dust

From the place of the Earth-Dust within samadhi

Bringing forth all the celestial palaces

From the place of the palaces arises samadhi

Contemplating even unto the realm of empty space

The samadhi of liberation, hard to conceive or discuss

Then attaining the boundless merits

Again able to illumine many kalpa-numbers

All Tathagatas cannot fathom it

All Tathagatas all speak thus

The karmic fruits of the world are hard to conceive or discuss

Transforming dragons, clouds, and waters, the Buddha enters concentration

Within concentration, transformations inconceivable

Beholding this, bringing forth, but a small portion is told

From among the great assembly, all are astonished

The Dharma-master, of skillful means and wisdom, should know

Therefore then He speaks: you should understand

Then attaining abode in the eight liberations

The Sravaka, realizing one, then becomes many

Or attaining the many out of the one

Observing that radiance of empty space

Dim and faint, the great radiance, all is natural

Surrounding and filling, becoming a great fire

The fire ended and dispersed, reaching the calamity of water

In Dharma, sitting and lying, all abide in peace

In an instant the body transforms, inconceivable

Those beings have no mind of Great Compassion

Bodhi is far removed from the world

Only the body transforms, inconceivable

Never benefiting others in the world

Just as the sun and moon journey elsewhere

Always able to illumine everywhere the ten directions

Brooks, lakes, ponds, and streams all become springs

Full and complete, great and small, the precious seas and rivers

Then manifesting forms and features, inconceivable

Like the sun illumining the ten directions

Like the wisdom of liberation, the various samadhis

If one beholds the Tathagata-Buddha thus

Rising over the lakes on four sides, all have soldiers

Each and every one within manifests forms

There are swords, bows, blades, arrows, and armor

Like rain upon the grass, all of steel

Colors such as these yet adorn

Beholding the Tathagata's net of luminous radiance

Without distinguishing anger or love, free from doubt and confusion

The merit of liberation, samadhi

In the heavens and beyond the seas, that name is spoken

Even unto sentient beings entering and leaving the sea

Hearing that spoken thus, one should understand

One's own body and language are all joyful

Joy and delight, greed and anger, mixed languages

All, according to their kind, are fully known

Attaining the wondrous dharani-power of the Dharma

People of the world and devas above, none are without it

Its name is the beholding of Bhajasa

The brahmin woman praises and extols her

Aspiring with no mind of love-and-folly

Because of being without jealousy, attaining transcendent birth

Only when eloquence and love-and-folly yet remain

One cannot accomplish the great undertaking

The renown is heard afar in the world

Without others, taking no joy in knowing the merit

It is like bright wisdom performing magical illusion

Able to manifest every kind of many colors

Whether by day or by night, once a month

A hundred years are like a passing gust of wind

Why then, in illusory transformation, give rise to love-and-folly

The world's transformations are like an illusory dream

Concentration and wisdom far removed from liberation

Know then that the virtuous can rejoice

The devas and the asuras all contend in battle

The devas, the asuras themselves draw back

Weapons mounted on chariots, made to depart

The soldiers themselves draw back, to go on foot

The asuras therefore give rise to love-and-folly

Saying of themselves, the body's transformation is inconceivable

Rich and mighty, hard to be opposed

Manifesting bodily transformations able to be thus

Able to hold the great dragons and the vajra

Indra's retinue becomes a great elephant

This elephant manifests thirty-three heads

Each one again manifesting six tusks

Upon each of those tusks there is a lake

Within the lake the waters manifest, all complete

Each and every one of those lakes has seven lotuses

Each and every lotus is adorned

Within each of those flowers again manifest seven

Heavenly maidens, all should be known

Always dancing and singing, or playing strings and flutes

Indra and the deva-host together harmonize in joy

Also knowing one's own body to be a dragon body

Able, together with all, to transform

Each and every one creating to make adornment

Or at times manifesting as the dragon, supreme

That one manifests having love, having anger and rage

Free, by the merit of karma, manifesting spiritual transformation

The power of wisdom and skillful means, deeds corresponding

What is not samadhi should not be done

It is like Rahu manifesting bodily transformation

Transforming into vajra beneath the feet

Manifesting the body within the sea-water up to the navel

The head equal even to Sumeru

That one has love, anger, greed, hatred, and folly

Rahu's spiritual-transformation power is like this

The Mara-King destroys the lamp-light of the world

If manifesting spiritual transformation without limit

Indra's transformations and manifestations, inconceivable

The devas and asuras at the time of contending in battle

Subduing the asuras, unable to transform

That one again manifests his body as Indra

Able to know the asuras' power is very strong

At the same time rushing forth before Indra

Each and every one grasping and holding the vajra-power

The asuras grasp and hold, and do battle

Manifesting a thousand eyes, thus to be feared

With dazzling radiance grasping the vajra

The body breaking armor, employing mighty power

The asuras, seeing this, then withdraw

Those ones, thin in merit, their power insufficient

Indra, for the sake of the devas, manifests spiritual transformation

All the world can be rescued

Speaking this spiritual transformation, the merit is inexhaustible

In the void, the heavenly drum exhorts the devas

Speaking to them so they hear of karma's fruits and retribution

Knowing the devas are immersed and intoxicated in the pleasures of desire

The heavenly drum resounds, to rescue and deliver

Contemplate the body's impermanence, never pausing

This matter, its self-nature, is not fully understood

Like illusion, like clouds and stars and moon

The self-nature of the myriad things, know it as a dream

All afflictions, their fearful cause

Removed by sweet ambrosia, freed from impermanence

Within this, if there be joy and intoxicated indulgence

Impermanence arrives early, like the rubbing-together of friction

All retinues meet with suffering and pain

The sages cause increase regarding all

Indulging in joy, desiring joy, like the blind

If one hears the Dharma, one escapes impermanence

The sound of Indra's drum always exhorts and instructs

And to the deva-host speaks the wondrous Dharma

Always able to proclaim and exalt beautiful words

Boundless afflictions all are spoken of at length

That one is able to manifest, there being no form or feature

The heavenly drum resounds with a great sound

According to the wishes of the devas, manifesting many colors

Vastly, for the sake of not making sentient beings

The devas and asuras at that time

The devas, by their merit, accomplish

The drum's sound amid the heavens exhorts the devas

Issuing forth, those resonant sounds are all alike

The heavenly drum commands, giving rise to rejoicing

Attaining birth, far removed from the fear of weapons

The asura-king's host themselves withdraw

In an instant the panic all vanishes away

The drum, like sweet ambrosia, through many kalpas

Rescues and delivers all the worlds

Far removed from the afflictions, the Mara-King's host

Not receiving afflictions, speaking of peace and joy

Indra's heavenly maidens, ninety-two

Transformation-bodies that cause them to rejoice

Each single illusory body is likewise the same

All the heavenly maidens manifest alike

The maidens, at the same time, wishing to play in delight

If abiding sovereign within that stupa

Because of unfolding and expounding the wholesome Dharma

Indra's spiritual transformation, in every instant

Indra has love, has anger and folly

Only delighting himself with his retinue

None in the world disparage the skillful means

The world's transformations are free from craving and desire

The Mara-King contends in battle in the world

Subduing all kinds of sentient beings

Afflictions and the power of karma all bind them fast

Deluded and confused sentient beings cannot escape

That one has love, has anger and folly

All the worlds are subsumed by the Mara-King

Within those ten kinds of karmic power

All the worlds destroy themselves

Brahma-King's palaces, lord of the three-thousandfold

Even unto the Brahma-King's three-thousandfold palaces

Universally manifesting this body therein

The Brahma-Heaven-King issues forth a beautiful sound

The Brahma-King, for that sake, dwells in the world

It is determined that the Brahma-King is able to transform

Passing through kalpa-numbers like an instant

Unable in a single thought to give rise to compassion and wisdom

Having passed beyond the three calamities, the kalpa of destruction ended

The inconceivable mind of all the worlds

Sentient beings' karmic retribution: the mind gives rise to wind

The wind is able to accomplish the worldly realms

The four seas, mountains, ranges, and celestial palaces

Spreading everywhere, many kinds of precious radiance

The wind is able to make clouds become rain

When the rain stops and the wind ceases, the clouds disperse of themselves

The wind is able to ripen things within the world

Bringing peace and joy to the many people of the world

Those ones do not study the Paramitas

Nor do they study the Buddha's manifold merits

Able to discourse on the world, inconceivable

Only thus, the person who has not yet beheld

Even unto the flying and running, the many kinds of beasts

The voices of young men, of young women alike

Thunder and lightning shaking, hearing the ocean's tide

Sentient beings, each and every one, are able to know

Each and every one hears the sound of self-nature

Speaking at length, explaining much, without any obstruction

The waters of rivers, place upon place, their sounds clear

The world delights in the sound

The Tathagata's ocean of Dharma is truly rare

Able to gather in all the multitudes, like the sea

The sea attains precious things, its waters unexhausted

Rivers flowing swiftly never cause it to increase

Just as all the seas of the world

Concentration, wisdom, liberation, merit inexhaustible

Wisdom brings forth the manifold merits

Attaining the merit of blessings, yet it does not increase

Sagara, the dragon, able to be sovereign

From below, passing to the Heaven of Delight in Transformation

Vastly raining moisture everywhere over the four great continents

Countless kinds of things to make adornment

In the Heaven of Delight in Transformation there is Jambu

Manifesting clouds covering everywhere, a soft and gentle color

Or transforming into a rosy color, the radiance clear

Beholding many devas the color of snow-gold

In the realm of Yama, vaidurya

In the realm of Trayastrimsa, maintaining vaidurya

The Four Great Heavenly Kings, the color of crystal

Vajra, firm and solid, the color of sea-clouds

The palace of the Kinnaras emits fragrance

In the dragons' palace, the color of lotus

Garuda of great strength, the bird of black color

The asura palace, the color of rock and stone

Upon it, golden radiance, beautiful

Other cities, other continents, each and every one beautiful

In Jambudvipa, the color of jade-green

The cloud-colors, each and every one, manifest according to the continent

That Heaven of Delight in Transformation, golden clouds appear

Just like the radiance of the sun's color

The beautiful color is also like the setting orb of the moon

Beholding many devas the color of gold-purple

In the realm of Yama, clouds of golden color

In the realm of Trayastrimsa, the color of vaidurya

The realm of the Four Heavenly Kings, the color of crystal

Vajra, firm and solid, the color of sea-clouds

The palace of the Kinnaras, mountains complete

In the palace of the Dragon-King, the color of lotus

Garuda of great strength, the bird of black color

The palace of the asuras, the color of the Iron-Encircling Mountains

Upon it, pure mani jewels gleaming

Each and every one differing, yet adorned

In Jambudvipa, the moon-mani

The lightning's flash shines like clouds drawing near

The Heaven of Delight in Transformation and the Brahma-King Heaven

Together manifest the beating of drums, heard everywhere

Beholding many devas who delight to hear

In the palace of the Yama-Heaven, the heavenly maidens hear

The Four Great King-Heaven's gandharvas

Features of mountains echoing, the sound of the ocean's tide

The Kinnaras play music, making sound

The Dragon-Palace hears the song of the kalavinka

In the palace of the Garuda, the voices of dragon-maidens

In the palace of the asuras, hearing the sound of zithers

People delight to hear the blowing of flutes

In the realm of Delight in Transformation, precious fragrant scents

Rains of flowers, each and every one, are adorned

The wondrous Mani-moon within the moon

Mandarava flowers and fragrant scents

Beholding many devas the color of mani

Each and every precious object displayed

Like the radiance of the moon shining over all

Rain falling, golden in color, clinging upon garments

Many kinds of banners, pennants, and jeweled canopies

Solemnly held, steeped in fragrance and precious flowers

Golden color, pearl color, the color of crimson garments

In the realm of Yama, it is also raining

In the realm of Trayastrimsa, wish-fulfilling jewels

Steeped in the fragrance of sandalwood and aloeswood

The Heaven of Gungkuma, two beautiful colors

Floral waters together with rains of precious flowers

Precious food and drink, increasing strength

Attaining fragrant fine flavors, the more joyful

Bringing precious things, inconceivable

Raining everywhere over the Heavenly Kings and the Dragon-Palace

Rain falling on the great sea, able to be continuous

In this way, very much, never exhausted

The treasure-store never depleted, yet growing greater

That rain lasts long, never wholly ceasing

Beautiful garments and adornments, all complete

Again raining fragrant scents and jasmine

Or beating gently the sound of the lute

The Kinnara-maidens rain garlands

The Dragon-Palace able to rain crimson-colored jewels

In dark dungeons, the radiance of Mani-jewels

Destroying the prison-houses, bows and arrows shot forth

In the palace of the asuras, raining sharp swords

Priceless garlands bring peace

The rain too has the campaka kind

The rain makes fresh and cool the implements

From the rain are born many radiances

The people of Jambudvipa all rejoice

Again able to rejoice in the rain of Dharma

Trees and flowers, fruits, and fragrant flowers

Kinds such as these bring peace to the human realm

Thus, hard to comprehend, the clouds adorn

The sound of thunder rolls, heard, the rain adorns

In this way the dragons' transformations are hard to conceive or discuss

Those beings dwelling right within the great sea

The dragons manifest transformations hard to fully comprehend

If one enters the ocean of Dharma, within the merits

Boundless transformations cannot be measured

This meaning is like the telling of a small portion

Spoken thus, the Tamer and Teacher

This valiant wisdom is hard to liken with simile

If this manifests at the gate of liberation

Speaking this liberation, it is the supreme

Vast, subtle, and wondrous, the unsurpassed meaning

Attaining what has never been, the true meaning

In this way, foremost, the most profound meaning

Like the Dharma, hard to perform, truly rare

What the world possesses, person after person performs

If one hears of the supreme liberation

The world reverently praises and extols

The beings of the various kinds find it hard to hear

In this way this Dharma should be honored

If one is able to perform merit, giving rise to peace and joy

For oneself and others, give rise to reverence

Compared with the human realm, hard to doubt

In the Sravaka vehicle, no doubt arises

In the Pratyekabuddha vehicle, likewise so

And again, having no doubt in the other vehicles

Within the Mahayana, it is truly difficult

To revere this sutra is truly hard to attain

How much more to recite and to uphold it

If this Dharma still remains, how can it be attained

Suppose the three-thousandfold mountains and seas

To the very end of future kalpas, also borne and carried

Such toil and hardship has never been difficult

To revere this sutra is harder still

The three-thousandfold motes of dust together with sentient beings

Each and every one passing before each kalpa

Such merit as this is still not difficult

To gain faith in this sutra is what is difficult

Suppose ten times the mountains and seas

As if within them one could grasp and uphold

Such striving is still not difficult

To revere this sutra is truly hard to attain

Ten times the motes of dust together with sentient beings

Each and every one before one's face, passing through kalpa-numbers

The most excellent merit and retribution is still not difficult

To gain faith in this sutra is truly difficult

Ten lands of motes of dust together with Tathagatas

Each and every kalpa passing and abiding before one's face

If within that Dharma one upholds, reads, and recites

It surpasses still the merit of the koti-nayuta

Surely able to subdue the palace of the Mara-King

Leading the way, blameless, then peaceful and secure

If among the ten directions, the Lion-Lords

Within that mouth all are manifest

In the hand, peaceful and secure, upon the head also

Boundless merit, universally auspicious

All the Tathagatas issue forth from the mouth

The Tathagata, with His hand, strokes the crown of the head

The liberation Dharma-gate speaks the wholesome Dharma

You all should expound this Dharma widely

Do not let this Dharma be cut off and severed

The World-Honored Buddha, having spoken these things

Finished, abided there in silence

At that time, in the three-thousandfold great-thousand world, all the devas and the people, like a great sea, with one voice spoke these words: This is the second time the World-Honored One has turned the wheel of Dharma. Excellent, excellent! How rare is the World-Honored One!

We in the past have never heard words such as this true Dharma. If there are sentient beings who hear this true Dharma, it is also truly rare; they will then not be born into houses of poverty and low estate, and their minds attain equanimity, because of making offerings and showing reverence to many Buddhas. For these sentient beings, their way of living will be changed.

Like the Buddha's stupas and shrines, regarding these sentient beings, the devas above, humankind, and the Mara-King and his retinue will not be able to harm them. Whether devas or humans, those who have left home or remain at home, even unto kings, great ministers, elders, and high officials, none will be able to harm them.

Then at that time the Venerable Subhuti addressed the Buddha, saying: How rare is the World-Honored One! How is realization attained? How is this Sutra of the Jeweled Luminous Radiance to be practiced in the world? This sutra is precious. All of it appears in the world through the majestic spiritual power of the Tathagata. Furthermore, that sentient beings are able to hear this Dharma is also due to the spiritual power of the Tathagata.

At that time the World-Honored One again opened His golden mouth and spoke to the Venerable Ananda, saying: You should uphold it! O Ananda! With this true Dharma you should diligently and zealously uphold, read, and recite it.

At that time the Venerable Ananda then circumambulated the Buddha three times and said: Reverently, O World-Honored One! I now uphold this true Dharma and will always keep it from being lost.

After the Buddha had finished speaking this sutra, all the holy assembly of Bodhisattvas, Samantabhadra Bodhisattva, Manjushri the Youth, the Venerable Sariputra, and so forth, the great Sravakas, devas, humans, asuras, gandharvas, and so forth, having heard the Buddha's words, all rejoiced, paid homage, and withdrew.

The Mahavaipulya Universal-Dharani Jeweled Luminous Radiance Sutra

THE END