合部金光明經

CHAPTER ELEVEN: THE SILVER LORD DHARANI
Translated from Chinese by Jnanagupta of the Sui Dynasty

At that time, the Blessed One said to the venerable Sariputra:

“These bodhisattvas have cultivated and perfumed themselves with the dharmas called the mothers of bodhisattvas, the past practices of bodhisattvas, and the means by which bodhisattvas gather beings in. There is a fundamental Dharma called the Dharani of Non-Attachment.”

After this was said, the venerable Sariputra addressed the Buddha:

“Blessed One! When one speaks of a dharani, what is the meaning of the term ‘dharani’? For a dharani is not a dharani, Blessed One! And a place is not a place!”

After this was said, the Buddha told the venerable Sariputra:

“Excellent! Excellent, Sariputra! You have undertaken the practices of the Mahayana, gained faithful understanding of the Mahayana, and increased the power of the Mahayana!

It is exactly as you have said: that dharani is neither a place nor not a place, neither a dharma nor not a dharma, neither past, future, nor present, neither a thing nor not a thing, neither a condition nor not a condition, neither a formation nor not a formation. No dharma arises, nor does any perish; it exists solely for the benefit of bodhisattvas. Thus it is said that this dharani is the abiding power formed by what is accomplished on the path.

It is called the virtues of the Buddha, the precepts of the Buddha, the training of the Buddha, the Buddha’s secret intent, and that which gives birth to Buddhas. It is the fundamental Dharma called the Dharani of Non-Attachment.”

After this was said, the venerable Sariputra addressed the Buddha:

“Blessed One! I pray that you expound the sugata teaching for me! I pray that you expound for me this fundamental Dharma of dharani, wherein a bodhisattva, having come to abide, will become irreversible from unsurpassed, complete and perfect enlightenment, will fulfill right aspiration, will not rely upon eloquence concerning the intrinsic nature of dharmas (?), and will attain the rare path of self-abiding, which is called the attainment of dharani.”

After this was said, the Buddha told the venerable Sariputra:

“Excellent! Excellent, Sariputra! It is so! It is so, Sariputra! A bodhisattva who has attained dharani should speak as does a Buddha. Sariputra! If anyone makes offerings to, honors, serves, and provides for a bodhisattva who has attained dharani, that person should do so just as one makes offerings to a Buddha. Sariputra! If anyone hears this dharani, accepts and retains it, or gains faithful understanding of it, those persons likewise deserve such offerings. They do not depart from the mind of bodhi and are no different from a Buddha. Sariputra! This is the dharani formula:

Da die tha (1) San Da la ni (2) Uat da la ni (3) Tam bat la de su si da (4) Tu na ma (5) Tu bat la de sa tra (6) Ty xa da ba la (7) Tat de gia bat la de xa nha (8) Tu a ho ha (9) Xa na ma de (10) Uat da ba da ni (11) A ba na ma ne (12) A ty su da ne (13) A ty ty gia ha la (14) Thu ba la de (15) Tu ne thi loi da (16) Ba hau cung ba (17) A ty ba da (18) Ta ba ha (19).

“Sariputra! This dharani formula is called Non-Attachment. Once it has been properly established, properly received, and put into practice, if a bodhisattva accepts and retains it, then for one kalpa, one hundred kalpas, one thousand kalpas, or one hundred thousand kalpas, that bodhisattva will not abandon any of their vows.

Knives, staves, poisons, wild beasts, and the like will all be subdued before that bodhisattva’s body. Why is this? Sariputra!

This Dharani of Non-Attachment is the mother of all Buddhas of the past, the mother of all future Buddhas, and the mother of all present Buddhas. It is the fundamental Dharma called the Dharani of Non-Attachment. Sariputra!

Suppose there were ten asamkhyeyas of great trichiliocosms, all filled with the seven treasures, and that this wealth were offered to the Buddhas, the Blessed Ones; and suppose that, throughout as many asamkhyeya kalpas, those Buddhas were also offered the finest food, drink, and clothing. If one were to retain even a single phrase of this fundamental Dharma of the Dharani of Non-Attachment, the merit thereby produced would exceed the merit of the offerings described above.

Why is this? Sariputra! It is because this fundamental Dharma of the Dharani of Non-Attachment is the mother of all Buddhas.”

CHAPTER TWELVE: THE GODDESS OF GREAT ELOQUENCE

Translated from Chinese by Tripitaka Dharma Master Dharmaksema of the Northern Liang Dynasty

At that time, the goddess Great Eloquence addressed the Buddha:

“Blessed One! I shall increase the power of joyful eloquence in the person who teaches this Dharma, enabling that person to expound the Dharma with dignity and, in due order, skillfully attain great wisdom. If words or passages in this sutra have been lost, or if errors have arisen in its phrases or meanings, we shall enable the bhiksu who teaches this Dharma to recover, in proper sequence, the power of complete retention, so that nothing is forgotten.

If there are sentient beings who have planted roots of goodness in the presence of hundreds of thousands of Buddhas, then for their sake this Dharma teacher shall explain and widely disseminate this subtle and wondrous scripture throughout Jambudvipa, so that it will never be cut off. Moreover, innumerable and boundless sentient beings will be enabled to hear this sutra. Those people will obtain powerful benefit, an inconceivable accumulation of great wisdom, and immeasurable karmic rewards of merit.

They will skillfully understand innumerable kinds of expedient means, be capable of thoroughly and fittingly discussing every treatise, and skillfully know the various arts and techniques of the world. They will be able to escape birth and death, attain irreversibility, and assuredly and swiftly attain unsurpassed, complete and perfect enlightenment.

(The following section was supplemented in the translation by Jnanagupta.)

“I now also wish to explain to that Dharma teacher the rite of bathing with medicinal substances empowered by a mantra. If any bhiksu accepts and retains this sutra, and if there are sentient beings who greatly delight in hearing this scripture, then for their sake I shall remove all baleful influences of evil stars and strange calamities. I shall remove epidemic diseases and illness, the sufferings of birth and death, abusive speech, disputes, litigation before magistrates, nightmares during sleep, hindrances and adversities caused by evil spirits, poisonous sorcery, curses, and so forth.

All evil obstacles shall be eradicated. If these sentient beings listen to and receive this scriptural Dharma, they should retain and recite this mantra, boil the empowered medicinal substances in hot water, and bathe their bodies with it. Therefore, I shall explain the medicinal mantra rite: Take fine sweet flag, realgar, mu su aromatic herb, sirisa, spikenard, xa di (goji berry), patchouli, flowers of cao thao, agarwood, cinnamon bark, cloves, liquidambar resin, white resin incense, benzoin, A la sa tien incense, ling lang incense, ngai nap incense, sandalwood, mineral realgar, qing mu incense, turmeric, aconite root, mustard seed, suc su, fragrant turmeric root, nard grass, dragon flower, and so forth.

“Slice these medicinal substances thinly. On the day governed by the Ghost lunar mansion, combine and pound them. After pounding the medicines, empower them by reciting this mantra one hundred and eight times. The mantra is:

Dat diet tha to chi - Yet li chi - Ca ma da ta xa no ca la tri ha no ca la tri - Nhon da la xa li - Xa ca de ly - Ba xa de - Ly a bat da - Ca tu hai na - Cau do cau - Ca ty la ca ty la mat chi thi la mat chi san de - Dau dau ma bat chi thi li thi li tat de - Gia tat that de - Ta ba ha.”

Then cow dung was spread over the ground for seven cubits in both length and breadth to establish the ritual sanctuary. Flowers were scattered throughout the sanctuary, and banners, streamers, and precious canopies of five-colored silk were hung, covering the entire ground. Outside the sanctuary, golden and silver bowls were filled with rock-honey water, grape juice, sugar water, and condensed milk.

At each of the four corners stood a concealed person clad in armor and holding a spear or staff. Four maidens and four youths, all dressed in clean garments and bearing flower vases, also stood at the four corners of the sanctuary. Guggul incense was burned as an uninterrupted offering.

Five-colored divine banners were also made; precious banners were placed at the four corners, and a hundred kinds of instrumental music were performed. The fragrant water was placed in a new, clean vessel at the center of the sanctuary. First the boundaries had to be established, and only afterward could the bathing take place.

Recite the mantra:

Đát điệt tha - Át la ky - Gia gia nỉ - Ê lị thi - Lị xí xí lị - Ta ba ha.

Then recite the mantra over the water twenty-one times and sprinkle it in the four directions. Next, recite the mantra over the medicinal water and the mantra over the body. First recite the mantra over the body one hundred and eight times, and then recite the mantra over the medicinal water one hundred and eight times. Thereafter, bathe one’s body with this medicinal water. The bathing mantra is:

Đá điệt tha - Tỳ dà trì - Ta dà trì - Tỳ dà trà - Bạt đế ta ba ha.

After reciting the bathing mantra, the practitioner should make this great vow on behalf of that very person: “May the spirits of the stars protect this person’s body and life, always bringing auspiciousness and allowing no obstacles or difficulties to arise. May evil stars and calamitous portents inspire no fear whatsoever. May the four great elements be harmonious, may there be no illnesses, and may all fears be dispelled.” That person then recites the body-protection mantra and the vow mantra:

Ta nỉ tỳ ta nỉ - Ta ba ha - Ta dà trì - Tỳ dà trì ta ba ha ta dà la - Tam phù đá gia - Ta ba ha - Càn đà ma đà na gia ta ba ha - Ni la kiền tha gia ta ba ha - A la kỳ đá - Tỳ lị xà gia ta ba ha ê ma bà - Tam phù đá gia - Ta ba ha - A ni di la bạc ca đá la gia ta ba ha - Nẳn mồ bà dà bà đế - Bạt lam ma nỉ na ma ta la tát ky đế ma ha đề tỳ tứ trấn đố - Mạn đá la bát đà đảm bà la hùng ma a nô mạn nhã đô ta ba ha.

Thereupon, the goddess Great Eloquence addressed the Buddha:

“World-Honored One! If any bhikshu, bhikshuni, upasaka, or upasika accepts and upholds, reads and recites, copies, and disseminates this scripture, and practices in accordance with the Dharma—whether in a city, settlement, village, wilderness, roadway, monastery, stupa, Sangha dwelling, or the residence of laypeople—I shall, for the sake of these persons, bring my retinue, perform celestial music, and proceed to the ritual sanctuary.

I shall eliminate all illnesses and all calamities and malign influences caused by evil stars. I shall rid them of every epidemic and the suffering of birth and death. I shall eliminate all malicious speech, disputes, and litigation before government officials; all evil dreams during the night’s five watches; all obstacles and difficulties caused by evil spirits; all harmful spells and curses; and every evil obstruction.

If any bhikshu, bhikshuni, upasaka, or upasika accepts, upholds, reads, and recites this scripture, that person shall swiftly transcend the afflictions, enter the stage of avaivartika, and advance toward unsurpassed, perfect enlightenment. Through this merit, that person shall swiftly attain unsurpassed, perfect enlightenment.”

At that time, the World-Honored One praised the goddess Great Eloquence:

“Excellent! Excellent, goddess Great Eloquence! You are able to contemplate what is beneficial for sentient beings and enable all sentient beings to attain fearlessness. For the sake of sentient beings, you have proclaimed the efficacy of this medicinal mantra, thereby benefiting all sentient beings.”

Thereupon, the goddess Great Eloquence bowed three times before the Buddha and returned to her former seat. At that time, through the power of the mantra, the Brahmin Kaundinya invoked the goddess Great Eloquence:

We likewise shall revere

The goddess Great Eloquence,

Whose renown extends throughout

All the worlds.

She dwells constantly in the mountains;

Devas, nagas, ghosts, and spirits

All pay her reverence.

Habitually clad in garments of grass,

She stands upon one leg,

And all the devas

Come to that place.

We wish to invoke the goddess;

May all sentient beings

Possess wisdom,

Speak with lucid eloquence,

And skillfully employ wholesome words.

Đa điệt tha - Mậu lị tỳ lị - A bà kỳ - A bà xà bạt đế hưng cừ lị - Di cừ li - Tân dà la bạt đế - Ương cừ sái mạt lợi chỉ tô ma đế - Đề kỳ ma đế - A kỳ lợi - Ma kỳ lợi đa la già bạt đế - Chỉ chỉ lợi thi lợi di lợi - Ma chỉ lợi la di nỉ - Lô ca chiết sư đế - Lô ca thi li sư đế - Lô ca tất lợi dịch tất đà bạt la đế - Tỳ ma mục xí - Thủ chỉ già lợi a ba la đế ha đế a ba la đế hà đa phù địa - Nam mâu chỉ nam mâu chỉ - Ma ha đề tỳ ba la đế dà lợi hất na - Na ma ta ca lam ma ma phù địa a ba la đế ha đa bà bà đố - Xa tát đa la - Xa lô ky đạn đa - La tỳ tra ca ca tỳ gia địa sơ - Đa diệt tha - Ma ha ba la bà tỳ ê lợi di lợi - Ê lợi di lợi - Tỳ già la đố - Ma ma phù địa y phạm na ma tả bà na dà bà đế - Tỳ gia đề ta la ta bạt đế - Ca la trì chỉ do li ê lợi di lợi ê lợi di lợi - A bà ha dương di ma ha

đề - Tỳ Phật đà tát tri na - Đạt ma tát tri na tăng dà tát tri na nhân đà la tát tri na - Bà lâu na tát tri na di lô chỉ tát tri na - Bà đề na tri sảng tát tri na - Tát tri na bà chi nỉ na - A bà ha - Dương di ma ha đề tỳ đá điệt tha - Ê lợi di lợi - Ê lợi ê lợi tỳ già la đô bột đề - Ma ma nam mô bà già bà đế - Ma ha đề tỳ ta la ta ba đế - Tất trấn đố mạn đa la ba đà - Ta ba ha.

At that time, the Brahmin Kaundinya praised the goddess Great Eloquence in verse:

All ghosts and spirits,

Now listen attentively and wholeheartedly.

I now wish to praise

The great and holy goddess Eloquence.

The goddess Great Eloquence is most honored

Among all women,

Among devas, asuras, and others,

Yakshas and gandharvas,

And among all sages of the world;

She is the most honored of all.

Her virtues are boundless,

And with them she adorns her body.

Her eyes resemble utpala flowers;

Her marks of wisdom and virtue

Are fashioned like jewels of the seven treasures,

Such as are exceedingly difficult to behold in the world.

I now wish to praise

Her words, most profound and supreme.

She assuredly bestows blessings upon all beings,

Supreme and exalted, surpassed by none.

Her excellent marks are graceful and nourish living beings;

Her pure form is like the lotus flower.

Her long, open eyes surpass all others;

Her upright and graceful body never wearies the beholder.

Adorned with every kind of excellent mark,

Her pure radiance is like the moonlight.

Her wisdom can pervade all things;

Skilled in complete retention, she remembers and never forgets.

She manifests in a form riding upon a lion,

Her body adorned with eight arms.

To sentient beings who behold her, she appears like the full moon;

Her voice is wondrous, and her speech eloquent.

Her exceedingly profound wisdom is inconceivable,

And through this wisdom she is ever perfect and complete.

She skillfully grants sentient beings all their wishes

And is the most honored among all beings.

Shakra, asuras, yakshas,

Gandharvas, and all the devas—

The entire great assembly constantly praises her.

We, wherever we may be, should make offerings to her

With reverent, pure, and circumspect hearts.

Through this vow, may all be auspicious,

And may she ever protect us in places of fear.

If there is anyone with a pure heart

Who recites these seven-syllable verses at dawn,

I shall cause that person’s wishes to be completely fulfilled;

Whatever is needed shall be supplied without deficiency.

After speaking these verses, he caused all sentient beings to generate the aspiration for unsurpassed, perfect enlightenment.

CHAPTER THIRTEEN: THE GODDESS OF MERIT

Translated from Chinese by Tripitaka Dharma Master Dharmakshema during the Northern Liang dynasty

At that time, the goddess Merit addressed the Buddha:

“World-Honored One! I shall provide this Dharma preacher with whatever he needs—clothing, food and drink, bedding, medicines, and other necessities—so that he lacks nothing, his mind remains peaceful and steadfast, and day and night he joyfully and mindfully contemplates the passages of this sutra and discerns their profound meaning. If there are sentient beings who have planted roots of goodness in the presence of hundreds of thousands of Buddhas, then for the sake of those sentient beings, this Dharma preacher shall proclaim and widely disseminate this subtle and wondrous scripture throughout Jambudvipa, so that it will never be cut off.

After hearing this sutra, throughout immeasurable hundreds of thousands of nayutas of kalpas in future lives, those sentient beings shall constantly enjoy happiness among devas and humans, encounter the Buddhas, swiftly attain unsurpassed, complete, perfect enlightenment, and be entirely freed from the sufferings of the three evil destinies.

“World-Honored One! In a past life, in the presence of the Tathagata Arhat Samyaksambuddha Jewel-Flower Merit-Ocean Lapis-Lazuli Golden-Mountain Radiant One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One, I planted roots of goodness. Therefore, wherever I now direct my thoughts, wherever I cast my gaze, and wherever I go, I enable immeasurable hundreds of thousands of sentient beings to enjoy every comfort—clothing, food and drink, articles necessary for sustaining life, gold, silver, the seven precious substances, pearls, lapis lazuli, coral, amber, jade, conch shells, and the like—so that they lack nothing.

If anyone praises the subtle and wondrous Scripture of Golden Light, makes offerings on my behalf to the Buddhas, the World-Honored Ones, invokes my name three times, and burns incense as an offering; and, after making offerings to the Buddhas, separately offers me flowers, incense, and various fine flavors, scattering them in all directions, then know that this person shall immediately be able to accumulate wealth and precious treasures.

Through these causes and conditions, the fertility of the earth shall increase, the earth spirits and devas shall all rejoice, and the planted rice and grain—with their shoots, stalks, branches, leaves, blossoms, and fruits—shall flourish abundantly. The tree spirits shall rejoice and bring forth immeasurable things of every kind. Out of loving-kindness for sentient beings, I shall bestow upon them an abundance of necessities for sustaining life.

“World-Honored One! In the north, King Vaishravana has a city named Animanda. In that city is a garden named Merit Flower-Light.

Within that garden is a supreme park named Golden Banner, exquisitely adorned with the seven precious substances. This is the place where I usually dwell. If a person wishes his wealth and treasures to increase, he should sprinkle water and sweep his dwelling clean, bathe his body, put on pure white garments, and anoint himself with exquisite fragrances.

Then, on my behalf, he should three times invoke the wondrous and virtuous name of that Buddha, the World-Honored One Jewel-Flower Lapis-Lazuli. He should bow in homage and make offerings, burn incense and scatter flowers, and should also three times invoke the Scripture of Golden Light and make a vow with utmost sincerity. He should then separately offer me flowers, incense, and various fine flavors, scattering them in all directions.

At that time, he should recite the following passage:

– Bà lị phú lâu na già lợi - Tam mạn đà đạt xá ni - Ma ha tỳ ha la dà đế - Tam mạn đà tỳ na dà đế - Ma ha dà lị ba đế - Ba ta di - Tát bà đá tam mạn đà - Tu bát lị phú lệ - A dạ na đạt ma đế - Ma ha tỳ cổ tất đế - Ma ha di lặc ky tăng kỳ đế - Ê đế tỷ tam bác kỳ hy đế - Tam mạn đà a tha - A miễn ta la ni.

Homage to all Buddhas of the Three Times! Homage to all bodhisattvas! Homage to Maitreya Bodhisattva and the others! I shall now proclaim the mantra:

Đá điệt tha - Ba lị phú lâu na già lợi - Tam mạn đà đạt xá ni - Ma ha tỳ ha la dà đế - Tam mạn đà tỳ đà na dà đế - Ma ha ca diếp lị gia. Ba lợi ba la ba nỉ tát bà lợi đà tam mạn đa tu bát lợi đế - Phú lệ na a dạ na đạt ma đa ma ha câu tất đế - Ma ha di lặc đế lô ky tăng kỳ đế đế ê đế tỉ tăng kỳ hi đế - Tam mạn đà át tha hà miễn ba la ni - Tá ba ha.

“This abhisheka passage is assuredly auspicious, true, and not false. Sentient beings of impartial conduct and those of middling roots of goodness should receive, retain, read, and recite it fluently. For seven days and seven nights, they should observe the eight precepts; morning and evening, with purified minds, they should offer incense and flowers to the Buddhas of the ten directions, and constantly dedicate all merit fully toward unsurpassed, complete, perfect enlightenment for themselves and all sentient beings.

They should make this vow, so that everything they seek may become auspicious. At their own dwelling—whether a house or room—they should personally sweep and cleanse it thoroughly. Then, either at their dwelling or in an aranya, they should plaster the ground with fragrant clay, burn exquisite incense, arrange a beautiful and pure seat, and scatter various flowers and fragrances upon the ground in anticipation of my arrival.

At that time, within the space of a single thought, I shall enter that person’s home and sit upon that exquisite seat. From then onward, day and night, I shall ensure that this household, village, Sangha dwelling, or open place lacks nothing. Whether money, gold and silver, precious treasures, cattle and sheep, rice and grain, or any other necessity, everything shall immediately be provided in full, and everyone shall enjoy happiness.

If that person can dedicate to me the most excellent share of the roots of goodness he has cultivated, I shall never leave him throughout his lifetime. At the place where he dwells, I shall protect and remain mindful of him with utmost sincerity, and whatever he requests, I shall enable him to accomplish. That person should wholeheartedly pay homage to the Buddhas, the World-Honored Ones, whose names are: Jewel-Victory Tathagata, Stainless Blazing Jewel-Light King-Banner Tathagata, Golden-Flame Light Tathagata, Golden-Hundredfold Light Illuminating Treasury Tathagata, Golden-Mountain Jeweled-Canopy Tathagata, Golden-Flower Flame-Light Banner Tathagata, Great Torch Tathagata, Jewel-Banner Tathagata, and the others.

He should also reverently bow in homage to Faith-Banner Bodhisattva, Golden-Light Bodhisattva, Golden-Treasury Bodhisattva, Ever-Sorrowful Bodhisattva, Supreme-Dharma Bodhisattva, and the others. He should likewise bow in homage to Akshobhya Tathagata in the east, Jewel-Banner Tathagata in the south, Amitayus Buddha in the west, and Buddha Wondrous Voice in the north.”

CHAPTER FOURTEEN: THE EARTH SPIRIT FIRM AND STEADFAST

Translated from Chinese by Tripitaka Dharma Master Dharmakshema of the Northern Liang Dynasty

At that time, the earth spirit Firm and Steadfast addressed the Buddha, saying:

“World-Honored One! Whether in the present or in the future, wherever this Sutra of Golden Light circulates—whether in a city, town, village, mountain wilderness, open field, royal palace, or dwelling—World-Honored One, wherever this scripture is propagated, should a lion throne be set up there for a Dharma preacher to sit upon and extensively expound and proclaim this wondrous scripture, I shall always remain in that place as a vigilant guardian.

Concealing my form beneath the Dharma throne, I shall reverently bow at the feet of that Dharma master. After hearing the Dharma and drinking the unsurpassed ambrosial flavor of the Dharma, my strength shall increase, and this great earth, extending one hundred and sixty-eight thousand yojanas in depth, from the adamantine boundary to the surface of the earth and seas, shall receive abundant nourishment throughout and become more fertile and prosperous than it is today.

Therefore, throughout Jambudvipa, medicinal herbs, trees, roots, trunks, branches, leaves, flowers, and fruits shall flourish luxuriantly, beautiful in color, fragrant, and flavorful. After beings partake of them, their lives shall lengthen, their complexions and strength shall become sound, their faculties and six senses shall be complete and keen, and their majestic virtue and countenances shall be exceptionally dignified and handsome.

Having attained all these qualities, they shall achieve great success in their endeavors, possess great power, and be diligent and courageous. Thus, World-Honored One, Jambudvipa shall be peaceful, prosperous, joyful, and densely populated. All beings shall enjoy abundant happiness, and their hearts shall delight in whatever brings them joy.

After these beings acquire such majestic virtue and great power, they shall be able to make offerings to the Sutra of Golden Light and reverently make offerings to the fourfold assembly and to those who receive and uphold it. At that time, I shall go to that place and, for the sake of the beings enjoying such happiness, request the Dharma preacher to proclaim this scripture extensively. Why is this?

World-Honored One, whenever this Sutra of Golden Light is extensively proclaimed, the majestic virtue acquired by me and my retinue becomes many times greater than usual; our bodily strength increases, and our minds become vigorous, courageous, and keen.

“World-Honored One! After I drink the unsurpassed ambrosial flavor, the land of Jambudvipa, seven thousand yojanas across, shall become many times more prosperous and fertile than usual. World-Honored One!

This great earth, upon which all beings depend, shall be able to increase all necessities of life. Once all necessities have increased, beings shall be able to use them as they wish and enjoy the pleasures afforded by every kind of food and drink, clothing, bedding, palaces, dwellings, trees, gardens, groves, rivers, ponds, springs, wells, and so forth. All such things that arise in dependence upon the earth shall be fully abundant.

Thus, World-Honored One, out of gratitude to me, these beings shall form this thought: ‘We must certainly listen to and receive this sutra, and make offerings to it, revere it, honor it, and praise it!’ Having thought this, they shall leave their residences—whether cities, towns, villages, homes, or open fields—and proceed to the Dharma assembly to listen to and receive this sutra. After hearing it, they shall return to their dwellings and rejoice together, saying: ‘Today we have heard this unsurpassed, profound, and wondrous Dharma.

We have gathered an inconceivable accumulation of merit, encountered immeasurable and boundless Buddhas, and gained liberation from the retribution of the three evil destinies. In future lives we shall always be born among gods and humans and enjoy happiness.’ At their respective residences, those beings shall expound this sutra for others, or speak even one parable, one chapter, or one causal account; or they shall praise even one Buddha, one bodhisattva, one four-line verse, or even a single sentence; or they shall utter the title of this sutra.

World-Honored One! Wherever such beings dwell, the land in that place shall become more fertile and prosperous than the land elsewhere. Whatever grows from that soil shall increase in size and abundance, enabling beings to enjoy happiness and possess a surplus of treasures.

They shall delight in giving, and their minds shall remain steadfast in profound faith in the Three Jewels.”

The Buddha then said to the Earth Goddess Firm and Steadfast:

“If any being hears even the meaning of a single sentence from this Sutra of Golden Light, then, when that being’s lifespan among humans ends, that being shall be born according to their wish in the Heaven of the Thirty-Three. Earth Goddess, if any being, wishing to make offerings to this scripture, adorns a dwelling or even hangs a single banner or jeweled canopy, or offers a single garment, then, among the six heavens of the desire realm, there shall naturally appear for that person a palace made of the seven treasures.

When that person’s life ends, they shall immediately be born there. Earth Goddess, within each of those seven-jeweled palaces, seven heavenly maidens shall naturally appear to share in their joy, and day and night they shall constantly enjoy inconceivably wondrous pleasures.”

The Earth Goddess then addressed the Buddha:

“World-Honored One! Whenever a bhiksu sits upon the Dharma throne and teaches the Dharma, I shall, for this reason, guard him constantly by day and night without ever leaving. Concealing my form beneath the Dharma throne, I shall bow at his feet.

World-Honored One! If beings have planted roots of goodness before hundreds of thousands of Buddhas, this Dharma preacher shall, for their sake, proclaim and propagate this wondrous scripture throughout Jambudvipa so that it will never perish. After hearing this sutra, throughout immeasurable hundreds of thousands of nayutas of kalpas in future lives, those beings shall always enjoy happiness among gods and humans, encounter the Buddhas, and swiftly attain unsurpassed, complete, perfect enlightenment.

All suffering in the three evil destinies shall be utterly cut off and cease to exist.”

CHAPTER FIFTEEN: GENERAL SAN ZHI, THE GHOST SPIRIT

Translated from Chinese by Tripitaka Dharma Master Dharmaksema of the Northern Liang dynasty

At that time, General San Zhi, the Ghost Spirit, together with the ghost spirits of the twenty-eight divisions, immediately rose from their seats, bared their right shoulders, knelt with their right knees on the ground, and addressed the Buddha:

“World-Honored One! Whether in the present or in the future, wherever this wondrous Sutra of Golden Light circulates—whether in a city, town, village, mountain wilderness, open field, royal palace, or dwelling—I and the great ghost spirits of these twenty-eight divisions shall go to every place where this scripture is propagated. Concealing our forms, we shall follow and protect the Dharma preacher, eliminate all evils, and bring him peace and security.

As for those who hear the Dharma—whether men, women, boys, or girls—if they hear from this sutra even the name of a single Tathagata or a single bodhisattva, or hear the title of this scripture, and then receive, uphold, read, and recite it, I shall attend upon them as a vigilant guardian and protector, eliminating all their evils and bringing them peace and security. The same shall apply to kingdoms, towns, walled cities, royal palaces, dwellings, and open fields.

World-Honored One! For what reason am I called General San Zhi, the Ghost Spirit? Indeed, the World-Honored One himself knows and bears witness to this.

World-Honored One! I know all dharmas and all conditions pertaining to dharmas; I comprehend all dharmas and discern them clearly; I abide in all dharmas in accordance with the Dharma, conform to the nature of all dharmas, and encompass and retain all dharmas.”

World-Honored One! I now behold inconceivable light of wisdom, an inconceivable torch of wisdom, inconceivable wisdom-practice, an inconceivable accumulation of wisdom, and an inconceivable realm of wisdom. World-Honored One!

With regard to all dharmas, I rightly understand and rightly contemplate them, attaining right discernment and right understanding. I am able to comprehend clearly all right conditions. World-Honored One!

For this reason, I am called General Samjnaya. World-Honored One! I, General Samjnaya, cause those who expound the Dharma to adorn their speech with unceasing eloquence.

All vital essences enter through the pores of their bodies, increasing and fulfilling their physical strength. Their minds become energetic, courageous, and keen; they accomplish inconceivable wisdom and enter into right mindfulness.... All such qualities I cause those Dharma preachers to possess fully, so that their minds never grow weary or disheartened, their bodies experience peace and ease, and their minds attain joy.

Thus, they are able to expound this Sutra widely for sentient beings. If there are sentient beings who have planted roots of goodness in the presence of hundreds of thousands of Buddhas, Dharma preachers shall proclaim and widely disseminate this subtle and wondrous scripture throughout Jambudvipa for the sake of those beings, ensuring that it never ceases. After hearing this Sutra, immeasurable sentient beings will attain an inconceivable accumulation of wisdom and gather an inconceivable accumulation of merit.

Throughout immeasurable hundreds of thousands of kalpas in future lives, they will always enjoy happiness among humans and devas. In future lives, they will encounter the Buddhas and swiftly realize unsurpassed perfect enlightenment. All suffering and all destinies within the three evil paths will be extinguished forever and never arise again.

Homage to the Tathagata Precious Flower, Ocean of Merit, Lapis Lazuli Golden Mountain Radiance, Worthy of Offerings, Perfectly and Completely Awakened One! Homage to the Tathagata Shakyamuni, Whose Body Is Adorned with Immeasurable Hundreds of Thousands of Kotis of Nayutas of Marks, Worthy of Offerings, Perfectly and Completely Awakened One, who kindles such a subtle and wondrous torch of Dharma! Homage to the Great Goddess of Merit, Foremost in Majestic Virtue and Accomplisher of All Endeavors!

Homage to the Great Goddess of Eloquence, Accomplished in Immeasurable and Inconceivable Wisdom and Merit!

CHAPTER SIXTEEN: THE RIGHT TREATISE

Translated from Chinese by Tripitaka Dharma Master Dharmakshema during the Northern Liang dynasty

At that time, the Buddha addressed the earth deity Drdha:

“In the past, there was a king named Balendraketu. That king had a son named Ruciraketu, who would soon receive the royal consecration and assume dominion over the realm. The royal father then said to Crown Prince Ruciraketu: ‘There exists in the world a Right Treatise by which a country may be governed well! Long ago, when I was crown prince and was soon to succeed my royal father, my father explained this Right Treatise to me. By means of this Right Treatise, I governed the country well for twenty thousand years. Never for even a single thought did I act contrary to the Dharma, nor did I harbor affectionate attachment toward my own retinue.’

“What is this Right Treatise for governing the world? Earth Deity, at that time King Balendraketu spoke these verses to Crown Prince Ruciraketu:

I shall now proclaim

The Right Treatise for all kings,

To benefit living beings

And dispel every doubt.

All kings among humans

And celestial kings among devas

Should rejoice,

Join their palms, and listen with attentive minds:

All the kings assembled

Upon Mount Vajra.

The Four Guardian Kings of the quarters

Rose and asked King Brahma:

‘Great Master, Venerable Brahma,

Lord Ishvara,

You who can dispel doubts,

Please resolve this for us:

How can a human being

Be called a deva?

How can a human king

Also be called a son of the devas?

Born among humankind,

Dwelling in a royal palace,

And governing the world by the true Dharma,

How can he be called a deva?’

When the Four Guardian Kings

Had finished asking this,

Their venerable teacher, King Brahma,

Immediately replied in verse:

‘Although you have asked me

About the meaning of this matter,

I must now,

For the sake of all sentient beings,

Explain, reveal, and proclaim

The foremost and supreme treatise.

Through the causes of accumulated karma,

One is born in the human realm

And rules over a country;

Thus one is called a human king.

While in the mother’s womb,

One is protected by devas;

Or they may first guard and preserve one,

And afterward one enters the mother’s womb.

Although dwelling among humans

And serving as a human king,

Because one is protected by devas,

One is also called a son of the devas.

The devas of the Thirty-Three

Each impart their own virtue

To that person;

Thus one is called a son of the devas.

Having received increased spiritual power,

He thereby attains sovereignty.

He causes evil dharmas to depart

And prevents them from arising;

He abides securely in wholesome dharmas,

Cultivating them so that they increase.

He can enable sentient beings

To be born in the celestial realms;

Thus he is also called a human king.

He is also called the Enforcer of Punishment,

For he can restrain fierce rakshasas

And those who commit evil.

He is also called father and mother,

For he admonishes and teaches the cultivation of goodness,

Manifesting the karmic consequences

Under the protection of the devas.

The wholesome and evil karmas

Of the future and the present

Manifest their corresponding retribution

Under the protection of the devas.

If evil deeds occur

And he lets them pass without investigation,

Neither punishing those offenses

Nor applying the true teachings,

Wholesome dharmas will be cast far away

And the accumulation of evil will greatly increase.

Consequently, throughout the country

Deceit and strife will abound.

The devas of the Thirty-Three

Will all become enraged

Because the king of the country

Allows evil to go unpunished.

Evil dharmas will harm the people,

And treachery and deceit will flourish.

Enemies from foreign lands

Will vie with one another to invade;

The homes, wealth,

Money, and precious treasures of the people

Will be plundered together

By cruel and wicked thieves.

The Dharma that governs the world

Does not permit such deeds.

If such deeds are committed,

That country will be destroyed,

Like a maddened elephant

Trampling a lotus pond.

Fierce winds will suddenly arise,

And harmful rains will continually pour down;

Malefic stars will appear,

And the sun and moon will lose their radiance.

The yield of the five grains

Will cease to increase abundantly.

Because the king abandons right governance,

The country will suffer famine.

The devas in their palaces

Will all be filled with grief.

Because the king is violent and tyrannical

And does not cultivate wholesome deeds,

At that time the celestial lords

Will say to one another:

“This king commits evil

And associates with cruel evildoers!

Because he perpetrates evil,

He incurs the wrath of the devas.

Because the devas are angered,

Before long his country will be destroyed.

Unlawful weapons of war,

Treachery, deception, and conflict,

And rampant epidemics

Will converge upon that land.”

All the devas will then

Abandon that king,

Causing the country to fall into ruin

And great sorrow to arise.

Brothers and sisters,

Wives, children, and relatives

Will become scattered and isolated,

And the king himself will perish.

Meteors will fall,

And two suns will appear at once;

Wicked enemies from foreign lands

Will invade that realm.

The people will suffer famine,

And many epidemics will arise;

Trusted ministers of great importance

Will depart or die.

Elephants, horses, and chariots

Will suddenly be destroyed.

The property and livelihoods

Possessed by the nation’s people

Will be fought over and plundered,

And they will die by weapons of war.

The five planets and constellations

Will stray from their regular courses,

And malignant epidemics

Will spread throughout that land.

Those who receive royal stipends,

Favored and powerful ministers,

And government officials

Will devote themselves to unlawful deeds.

Those who commit such evils

Will nevertheless receive favor,

While those who cultivate wholesome Dharma

Will diminish day by day.

Those who practice evil dharmas

Will be treated with reverence.

When he sees practitioners of the path,

His heart will show them no regard.

Thus three strange calamities

Will arise in the world:

The stars will stray from their regular courses,

And violent rains and winds will pour forth.

When the true Dharma—

The unsurpassed ambrosia—

Is destroyed,

Sentient beings and fertile lands will suffer.

When the vile and wicked are honored

And the good are slandered,

Hailstorms will pour down,

And epidemics, famine, and death will arise.

Fruits, rice, and grain

Will lose their delicious flavors,

And sentient beings will suffer many illnesses;

That country will be filled with them.

Delicious and sweet fruits

Will diminish day by day,

While bitter and coarse flavors

Will increase with the seasons.

The former places of recreation,

Once supremely delightful,

Will now all wither away,

And nothing delightful will remain.

The sentient beings’ food,

Once refined and of superior flavor,

Will gradually deteriorate.

Their food will provide no nourishment;

Their features will become unsightly,

And their strength and vitality will decline.

However much they drink and eat,

They will never know satisfaction.

Courage, vigor,

And strength will utterly disappear.

Indolence and idle wandering

Will pervade that country.

Illness and suffering will increase,

Tormenting their bodies.

Malefic stars will shift and change,

And rakshasas will cause disorder.

If a human king

Acts contrary to the Dharma,

Evil companions will increase,

Harming the paths of humans and devas;

Throughout the three realms,

Suffering and affliction will increase.’

They give rise to evil deeds

Immeasurable as these;

All are due to the human king,

Attached to his kindred,

Allowing them to commit evil,

Neither punishing nor restraining them.

If the devas

Protect living beings,

Then a king such as this

Can never remain in such a position.

Those who perform good deeds

Are born in the heavens;

Those who perform unwholesome deeds

Fall into the three evil destinies.

Among the devas of the Thirty-Three,

Blazing heat arises

Because the evil king indulges them,

Pardoning them without punishment.

He goes against the devas

And the teachings of his parents;

He does not govern with truth and rectitude

And is not a filial son.

He gives rise to evil and treachery,

Bringing ruin upon the country.

He must not pardon or release them,

But must justly punish their crimes;

Therefore, the devas

Protect and uphold that king.

Evil dharmas are extinguished,

And roots of goodness are cultivated.

By governing rightly in this present life,

His royal authority increases.

Therefore, he should teach all people

About wholesome and unwholesome karma.

Being able to reveal cause and effect,

He is thus worthy to be king.

The devas guard him,

And neighboring kings assist him.

For his own sake and that of others,

He governs the country righteously.

When someone brings harm to the country,

The righteous teachings must be applied.

For the sake of life and the country,

He must practice in accordance with the true Dharma.

He must not commit evil,

Nor should evil be indulged.

Other matters that arise

Should not be allowed to harm the country;

Evil causes, filled with treachery,

Will thereafter bring it to ruin.

If much treachery arises

And destroys the country,

It is like a most savage elephant

Ravaging a lotus pond.

The devas become resentful,

And so calamities arise from heaven;

Cruel and evil events arise

Throughout that entire country.

Therefore, one must employ

The true Dharma to govern the world,

Transforming the people through goodness

And not following what is contrary to Dharma.

One should rather lose one's own life

Than favor one's kindred;

Toward relatives and non-relatives,

One's mind should always remain impartial.

Regard relatives and non-relatives

As united and one.

The renown of righteous conduct

Will spread throughout the three realms.

When the true Dharma governs the people,

People perform many good deeds.

With benevolent hearts, they always

Look up reverently to the king,

And thereby cause the hosts of devas

To become wholly replete and fulfilled.

Therefore, one who governs righteously

Is called a human king;

All the devas

Cherish and protect that king among humans.

Just as parents

Protect their own children,

They cause the sun and moon,

The constellations, and the five planets

To follow their proper courses in orderly harmony,

Never departing from their customary paths.

The winds and rains come at the proper times,

And no calamities occur.

They cause the country to flourish,

Peaceful and filled with joy;

The people increase and prosper,

As do the multitudes of devas.

For these causes and conditions,

Even if human kings

Should lose their own lives,

They must not commit evil,

Nor should they abandon

The precious treasure of the true Dharma.

Because of the treasure of the true Dharma,

They are loved by the people of the world.

They should always remain close to

Those who cultivate the true Dharma;

Accumulations of merit and virtue

Will adorn their persons.

Toward their own kindred,

They should always know contentment;

They must distance themselves from evil persons

And cultivate governance according to the true Dharma.

They establish sentient beings securely

In all wholesome dharmas,

Teaching, guiding, guarding, and protecting them,

Causing them to abandon the unwholesome.

Thus the country becomes peaceful,

Prosperous, thriving, and joyful;

And that king also increases

In majestic virtue, becoming fully endowed.

Whenever the people

Engage in evil practices,

He must subdue them

And admonish them in accordance with the Dharma.

This king shall thereby gain

An excellent and auspicious reputation,

Skillfully gathering in and protecting beings,

And bringing peace and happiness to sentient beings.