金光明最勝王經

Chapter 7: Praise in the Simile of the Lotus Flower (48)

At that time, the Blessed One addressed the tree-deity of the great bodhi tree: “Good heavenly maiden, you should know the reason why the bodhisattva Ruciraketu dreamed of a golden drum emitting a mighty sound, praising the merits of the Tathagatas and proclaiming the wondrous Dharma of repentance. The Tathagata shall explain that reason to you. Listen carefully, reflect well, and remember it well. In the past, there was a king named Suvarnabhujendra, who often used the lotus flower as a simile in praising the Tathagatas.” The Blessed One then recounted these verses of praise to the great assembly.

⁽¹⁾ To all Buddhas of the past,

future, and present,

throughout the worlds

in all ten directions,

I now, with utmost sincerity,

bow my head in reverence,

single-mindedly praising

the Supremely Victorious Ones.

⁽²⁾ The Great Muni,

supremely pure,

whose bodily radiance

blazes like gold.

Among all voices,

his voice is supreme,

like the voice of Great Brahma,

like rolling thunder.

⁽³⁾ His hair resembles

the lustrous black king of bees;

its curling strands

shine with an azure hue.

His teeth are even and close-set,

white as snow and jade,

perfectly level and straight,

and gleaming with light.

⁽⁴⁾ His eyes are clear and unblemished,

exceedingly beautiful and majestic,

large like

the petals of a blue lotus.

His tongue is broad and long,

exceedingly soft and supple,

red as a pink lotus

rising from the water.

⁽⁵⁾ Between his brows there ever shines

the light of the white urna,

curling to the right

and colored like crystal.

His eyebrows are long and fine,

bright as the new moon,

gleaming and lustrous

like the body of the king of bees.

⁽⁶⁾ His nose is high, long, and straight,

like an ingot of gold,

pure and radiant,

lacking no mark of beauty;

all fragrant scents

within this world—

when this nose perceives them,

he knows whence they come.

⁽⁷⁾ His body, the color of gold,

is supremely excellent;

every single hair

is equally beautiful,

azure, soft, and delicate,

curling to the right,

subtle and radiant,

with nothing comparable to it.

⁽⁸⁾ As soon as that body was born,

it emitted a radiance

that spread throughout

the worlds of the ten directions,

removing the suffering and distress

of beings in the three realms

and causing them all

to attain peace and joy.

⁽⁹⁾ Whether in the hells,

among animals or hungry ghosts,

asuras, devas,

or human beings,

it causes all forms

of suffering and distress to cease,

so that they constantly enjoy

spontaneous bliss.

⁽¹⁰⁾ The radiance of that body

always shines everywhere,

like the finest

pure gold.

His face shines brightly

like the full moon.

His lips are vivid red,

like the bimba fruit.

⁽¹¹⁾ His gait is majestic,

like the stride of a lion.

His body shines just like

the newly risen sun.

His arms are long,

reaching below his knees when standing,

always hanging straight down

like branches of the sala tree.

⁽¹²⁾ His circular halo,

extending one fathom, radiates light,

blazing like

a hundred thousand suns,

reaching throughout

all Buddha lands,

so that those possessing the proper conditions

are awakened accordingly.

⁽¹³⁾ His limpid radiance,

beyond all comparison,

spreads throughout

hundreds of thousands of worlds

and throughout the ten directions,

without any obstruction;

all darkness

is utterly dispelled.

⁽¹⁴⁾ The compassionate light of the Sugata

bestows peace and joy;

its color is limpid,

like a mountain of pure gold.

Its radiance spreads throughout

hundreds of thousands of lands,

and all who encounter it

attain liberation.

⁽¹⁵⁾ Boundless supreme merit

has perfected the Buddha’s body;

all virtues

adorn that Buddha-body.

Transcending the three realms,

he alone is called the Blessed One;

surpassing the entire world,

he has become the Incomparable One.

⁽¹⁶⁾ The Blessed Ones

of times past

are as numerous as the dust motes

of the whole great earth;

the Blessed Ones

of the future and present

are likewise as numerous as the dust motes

of the whole great earth.

⁽¹⁷⁾ With body, speech, and mind,

in utmost sincerity,

I reverently bow before

the Blessed Ones of the three times,

praising the ocean

of their boundless virtues

and offering every kind

of incense and flower.

⁽¹⁸⁾ Even if my mouth

possessed a thousand tongues

and praised the Blessed Ones

for immeasurable kalpas,

their inconceivable virtues,

supremely excellent and exceedingly profound,

would still be

difficult to describe.

⁽¹⁹⁾ Even if my tongue

multiplied into a hundred thousand tongues

to praise a single virtue

of one Buddha,

it would still be difficult to express

even the smallest fraction of it,

how much more so the boundless

virtues of all Buddhas.

⁽²⁰⁾ Even if the great earth,

extending up through the heavens

to the Heaven of the Summit of Existence,

were entirely an ocean of water,

and drops lifted on the tips of hairs

could all be counted,

even one virtue of one Buddha

would still be difficult to fathom.

⁽²¹⁾ With body, speech, and mind,

in utmost sincerity,

I bow in homage

and offer praise

to the boundless virtues

of all Buddhas.

Whatever supreme merit

arises from this homage and praise,

and its surpassing fruition,

I dedicate entirely

to all sentient beings,

that they may swiftly attain Buddhahood.

*

⁽²²⁾ After King Suvarnabhujendra

had praised the Buddhas,

his heart grew still more earnest,

and he made this great vow:

“May I, in the future,

throughout all lives and kalpas

in which I may

be born,

⁽²³⁾ constantly dream of

a great golden drum

and hear its sound proclaiming

the wondrous Dharma of repentance.

May my merit from praising the Buddhas

be like the lotus flower;

may I realize the unborn

and attain perfect awakening.

⁽²⁴⁾ A Blessed One appears in the world

only after a very long time;

even in hundreds of thousands of lives and kalpas,

it is difficult to encounter one.

Therefore, may I often dream at night

of hearing the golden drum’s sound,

and by day, in accordance with it,

practice repentance.

⁽²⁵⁾ I vow to perfect the practice

of the six paramitas,

rescuing sentient beings

from the ocean of suffering;

only thereafter shall I attain

unsurpassed awakening,

with a pure land

that is inconceivable.

⁽²⁶⁾ I offer the golden drum

to all Buddhas

and praise the true

virtues of all Buddhas.

Through this deed, may I

encounter the Venerable Shakyamuni

and receive from him the prediction

that I shall succeed to the throne of the Dharma King.

⁽²⁷⁾ Suvarnanaga and Suvarnaprabha

are my sons;

in the past, they served

as my spiritual friends.

May they, life after life,

continue to be born into my family

and, together with me, receive

the prediction of bodhi.

⁽²⁸⁾ For those sentient beings

who have no one to rescue them,

who wander long in samsara

and endure suffering and distress,

may I, in lives to come,

become a refuge

so that they may constantly enjoy

peace and delight.

⁽²⁹⁾ I vow to eradicate

the suffering of the three realms,

causing beings, according to their wishes,

to abide in peace and bliss.

In future lives, may I

practice for bodhi

just as those who became Buddhas

did in the past.

⁽³⁰⁾ May the merit arising from repentance

before the golden drum

dry up the ocean of suffering

and eliminate karmic obstructions.

When karmic obstructions and afflictive obstructions

have all dissolved,

may I swiftly attain

a radiant fruition.

⁽³¹⁾ The ocean of merit and wisdom

has boundless extent;

it is utterly clear

and unfathomably deep.

May I fulfill

that ocean of merit and wisdom

and swiftly attain

unsurpassed bodhi.

⁽³²⁾ May the power of repentance

before this golden drum

bring forth

the light of merit.

Having manifested

such wondrous light,

may I then shine the light of wisdom

throughout all places.

⁽³³⁾ May my body, radiance,

merit, and wisdom

all become

like those of the Buddhas.

In every world,

may I alone be called the Blessed One,

with sovereign might and power

that none can equal.

⁽³⁴⁾ May I cross beyond

the ocean of conditioned suffering;

may I always roam freely

in the ocean of unconditioned bliss.

May my present ocean of merit

always be replete,

and may my future ocean of wisdom

be perfected.

⁽³⁵⁾ May my realm

surpass the three realms,

possessing immeasurable

supreme qualities.

May all who have a connection with me

be born together in that realm

and swiftly attain

the wisdom of pure awakening.”

*

⁽³⁶⁾ Ruciraketu, you should know

that King Suvarnabhujendra,

who made those vows,

was none other than you yourself.

⁽³⁷⁾ And his two sons,

Suvarnanaga and Suvarnaprabha,

are now none other than

Rupyabhujendra and Rupyaprabha;

together they shall receive

the Tathagata’s prediction.

When the entire great assembly heard these words of the Blessed One, they all awakened the mind of bodhi and vowed that, now and in the future, they would always follow these words and cultivate the wondrous Dharma of repentance.

Chapter 8: The Golden Victory Mantra

At that time, the Blessed One addressed the bodhisattva-mahasattva Supratishthita in the great assembly: “Good man, there is a mantra called Golden Victory. Any good man or good woman who wishes personally to behold the Tathagatas of the past, present, and future, in order to honor and make offerings to them, should uphold this mantra. This mantra is the mother of the Tathagatas of the three times.

Therefore, you should understand that one who upholds this mantra possesses immense merit. Only by having planted roots of virtue in the presence of immeasurable Tathagatas of the past can one now come to uphold it, observe the pure precepts without transgression or deficiency and without obstruction, and assuredly enter the profound Dharma gate. The method for upholding this mantra is first to invoke the honored names of the following Tathagatas and bodhisattvas and bow to them with utmost sincerity, and only then to recite the mantra.

Homage to all Tathagatas,

Homage to all bodhisattva-mahasattvas,

Homage to all shravakas and pratyekabuddhas.

Homage to Shakyamuni Tathagata,

Homage to Akshobhya Tathagata in the east,

Homage to Ratnaketu Tathagata in the south,

Homage to Amitabha Tathagata in the west,

Homage to Dundubhisvararaja Tathagata in the north,

Homage to Vast-Multitude-of-Virtues Tathagata above,

Homage to Luminous-Virtue Tathagata below,

Homage to Ratnagarbha Tathagata,

Homage to Universal Light Tathagata,

Homage to Universal Radiance Tathagata,

Homage to King of Fragrant Accumulations Tathagata,

Homage to Supreme Lotus Tathagata,

Homage to Impartial Vision Tathagata,

Homage to Jeweled Crest Tathagata,

Homage to Supreme Jewel Tathagata,

Homage to Jeweled Light Tathagata,

Homage to Stainless Radiance Tathagata,

Homage to Adorned with Eloquence and Contemplation Tathagata,

Homage to King of the Marks Proclaimed by Pure Moonlight Tathagata,

Homage to Flower-Adornment Light Tathagata,

Homage to King of Radiance Tathagata,

Homage to King Proclaimed as Good Light and Stainless Tathagata,

Homage to King of Fearless and Sovereign Contemplation Tathagata,

Homage to Fearless Renown Tathagata,

Homage to Supreme King Tathagata,

Homage to Avalokiteshvara Bodhisattva-Mahasattva,

Homage to Kshitigarbha Bodhisattva-Mahasattva,

Homage to Akashagarbha Bodhisattva-Mahasattva,

Homage to Manjushri Bodhisattva-Mahasattva,

Homage to Vajrapani Bodhisattva-Mahasattva,

Homage to Samantabhadra Bodhisattva-Mahasattva,

Homage to Akshayamati Bodhisattva-Mahasattva,

Homage to Mahasthamaprapta Bodhisattva-Mahasattva,

Homage to Maitreya Bodhisattva-Mahasattva,

Homage to Sumati Bodhisattva-Mahasattva.

Then recite the Golden Victory Mantra as follows: Namo ratna trayaya tadyatha kunte kunte kusate kusale kusale icchili mitili svaha.

The Blessed One taught the bodhisattva Supratishthita: “This mantra is the mother of the Tathagatas of the three times. Any good man or good woman who upholds this mantra brings forth an immeasurable and boundless accumulation of merit. This is equivalent to making offerings to, revering, honoring, and praising innumerable Tathagatas, and those Tathagatas will together bestow upon that person the prediction of unsurpassed bodhi.

Supratishthita, one who upholds this mantra will, in the present life, obtain abundant blessings in accordance with every wish—food and clothing, wealth, extensive learning, intelligence, freedom from illness, and longevity—and all aspirations will be fulfilled. Supratishthita, one who upholds this mantra will, until personally realizing unsurpassed bodhi, constantly dwell together with the great bodhisattva Golden Citadel Mountain, the great bodhisattva Maitreya, the great bodhisattva Great Ocean, the great bodhisattva Avalokiteshvara, the great bodhisattva Manjushri, the great bodhisattva Mahapingala, and other such beings, and will be protected and sustained by these great bodhisattvas.

“Supratishthita, this mantra should be upheld according to the following method. First, as the preliminary practice, one must recite it 10,008 times. Next, adorn a Dharma sanctuary within a secluded chamber ⁽⁴⁹⁾.

On the first day of the dark fortnight, bathe until clean, put on clean garments, burn incense, scatter flowers, and make offerings in this manner; also offer food and drink. Upon entering the sanctuary, first invoke and bow to the Tathagatas and bodhisattvas as previously instructed. Next, with utmost sincerity and earnestness, repent of past karmic obstructions.

Then place the right knee upon the ground and recite the mantra 1,008 times. Afterward, sit upright and contemplate one’s aspiration. Before sunrise, eat pure black food ⁽⁵⁰⁾ within the sanctuary, taking only one meal each day.

One must remain within the sanctuary for fifteen days before emerging. The awe-inspiring power and merit of such a person will be truly inconceivable, and every aspiration will be fulfilled.

“If the aspiration is not fulfilled, enter the sanctuary again. Even after it has been fulfilled, continue to recite the mantra constantly and never forget it.”

Chapter 9: A Renewed Exposition of Emptiness

After the Blessed One had spoken the Golden Victory Mantra, wishing to benefit the bodhisattva-mahasattvas and the great assembly of humans and devas, and to enable everyone to understand the supreme, exceedingly profound, and true principle, he again expounded emptiness in the following verses.

⁽¹⁾ Within the profound

sutras, the Tathagata

has extensively taught

the wondrous principle of emptiness.

Now, within this sutra,

the king of all sutras,

he briefly teaches emptiness,

which transcends conception and deliberation.

⁽²⁾ The wondrous principle of emptiness

is vast and profound;

ignorant sentient beings

cannot comprehend it.

Therefore, the Tathagata

reiterates here

that wondrous principle

to awaken them.

⁽³⁾ Those of great compassion,

taking pity on sentient beings,

employ skillful means

as supreme causes and conditions ⁽⁵¹⁾.

Therefore, the Tathagata,

within this great assembly,

reiterates it for them,

so that they may realize the principle of emptiness.

⁽⁴⁾ Because it is empty, this body

is like a deserted village;

the six thieves dwell within it,

yet do not know one another.

The band of thieves—the six objects—

each relies upon one of the six sense faculties,

yet they do not know one another;

so too is it with them.

⁽⁵⁾ The eye faculty constantly looks

upon the objects of form;

the ear faculty continually

hears the objects of sound;

the nose faculty constantly smells

the objects of fragrance;

the tongue faculty tastes

delicious flavors;

⁽⁶⁾ the body faculty receives

soft and pleasing sensations;

the mind faculty cognizes dharmas

without ever growing weary.

Thus, the six faculties

arise in dependence upon conditions,

and with respect to their distinct objects,

discriminations arise.

⁽⁷⁾ Consciousness is like an illusion,

and is by no means real or enduring;

relying upon objects,

it delusively craves and seeks.

Like a person rushing about

within a deserted village,

so too do the six consciousnesses

rely upon the six faculties.

⁽⁸⁾ Consciousness ranges everywhere,

changing according to its location;

relying on faculties and grasping objects,

it cognizes all things.

It clings to form, sound, and fragrance,

and is intoxicated by taste, touch, and dharmas;

especially in regard to dharmas,

it searches and deliberates without cease.

⁽⁹⁾ Consciousness follows conditions

and courses throughout the six faculties,

like a bird

flying through space.

Yet it must rely upon a faculty

as its basis;

only then can consciousness cognize

the various objects.

⁽¹⁰⁾ There is no knower,

nor is there a doer ⁽⁵²⁾.

The body is not firm or enduring,

but exists through conditions.

Everything arises

from deluded discrimination,

and is merely like a machine,

set in motion by karma.

⁽¹¹⁾ Earth, water, fire, and wind

together constitute the body,

and according to varying conditions,

their effects differ.

Yet while dwelling in one place,

they injure one another,

like four venomous snakes

confined within a single box.

⁽¹²⁾ The four snakes—the four great elements—

have differing natures;

though dwelling in one body,

they still rise and fall,

sometimes ascending, sometimes descending,

throughout the entire body;

therefore, in the end,

they return to destruction.

⁽¹³⁾ These four venomous snakes,

the four great elements,

earth and water, the two kinds,

mostly sink downward;

wind and fire, the two kinds,

are by nature light and rising;

because of this opposition,

illnesses arise.

⁽¹⁴⁾ Mind-consciousness relies upon

such a body

to create wholesome and unwholesome karma

in every form.

Then, among gods and humans

or in the three evil paths,

according to the power of karma,

it receives a bodily form.

⁽¹⁵⁾ That bodily form falls ill,

and then that bodily form dies;

when ill, excrement and urine

leave the body;

when dead, it putrefies,

swarming with loathsome maggots,

cast into the charnel ground ⁽⁵³⁾

like a piece of rotten wood.

⁽¹⁶⁾ Great assembly, contemplate:

the body is such as this;

why cling to it as

a self or a living being?

You should contemplate that all dharmas

are entirely impermanent,

all set in motion by

the power of ignorance.

⁽¹⁷⁾ The four great elements

are altogether false and illusory;

their nature is not real,

their true essence is unborn.

Therefore the Tathagata says

that the great elements are entirely empty;

thus know them to be insubstantial illusions,

not truly existent.

⁽¹⁸⁾ And ignorance itself

is empty in its own nature;

it exists only through

the conjunction of conditions,

causing wisdom and insight

to remain forever obscured;

therefore the Tathagata calls it

ignorance.

⁽¹⁹⁾ From formations and consciousness

arise name-and-form;

the six sense bases and contact

also arise therefrom.

From craving, grasping, and becoming

come birth, aging, and death;

sorrow, grief, suffering, and affliction

continually follow sentient beings.

⁽²⁰⁾ Suffering and evil karma

bind and oppress them;

thus the cycle of birth and death

never comes to rest.

Originally they do not exist;

their essential nature is empty.

Because reality is not known as it is,

discriminations arise.

⁽²¹⁾ The Tathagata has extinguished

every affliction

and always lives with

right wisdom in active presence:

knowing the house of the five skandhas

to be entirely empty,

he advances to realize bodhi

within true reality.

⁽²²⁾ The Tathagata opens the gate

to the great city of amrita

and reveals the vessel containing

the wondrous amrita.

Having himself attained

the true taste of amrita,

he also bestows upon others

that taste of amrita.

⁽²³⁾ The Tathagata sounds

the supreme Dharma drum;

the Tathagata blows

the supreme Dharma conch;

the Tathagata kindles

the supreme Dharma lamp;

the Tathagata rains down

the supreme Dharma water.

⁽²⁴⁾ Having vanquished the afflictions

and all enmity and rancor,

the Tathagata raises

the banner of the supreme Dharma.

Rescuing sentient beings

from the ocean of birth and death,

the Tathagata closes the gates

to the three evil paths.

⁽²⁵⁾ The raging fires of affliction

scorch sentient beings;

there is no one to rescue them,

and nowhere for them to take refuge.

The cool, sweet amrita

fills them completely,

removing all the burning anguish

of body and mind.

⁽²⁶⁾ Therefore, throughout

innumerable kalpas,

the Tathagata revered and made offerings

to all the Tathagatas,

steadfastly upheld the precepts,

and advanced toward bodhi,

aspiring to realize the Dharma-body

and manifest peace and bliss.

⁽²⁷⁾ The Tathagata gave away

ears, eyes, hands, and feet;

wives, children, and servants

he did not begrudge;

wealth, gold, precious stones,

and every ornament—

whatever anyone requested,

the Tathagata gave it all.

⁽²⁸⁾ Universally cultivating

the six paramitas,

he perfected the ten bhumis

and attained perfect enlightenment.

Therefore he is honored as

the One of All-Knowing Wisdom;

no one else

can fathom the Tathagata.

⁽²⁹⁾ Suppose that throughout

the lands of the great trichiliocosm,

trees and plants grew

in every place:

groves and forests,

rice, sesame, bamboo, and reeds,

together with all the many

other kinds of plants.

⁽³⁰⁾ Suppose all these plants

were cut down

and ground finely

into minute particles of dust;

suppose those particles were gathered

into masses and heaps,

until they accumulated

to fill all space.

⁽³¹⁾ Suppose the lands

throughout the ten directions,

in however many

great trichiliocosms there are,

were likewise ground

entirely into dust;

the quantity of that dust

would be beyond calculation.

⁽³¹⁾ Suppose the wisdom

of all sentient beings

were combined to become

the wisdom of a single person,

and persons such as this

were innumerable;

they could know

the number of particles described above.

⁽³³⁾ Yet if those persons together

attempted to fathom even a single instant

of the Tathagata’s wisdom and insight

throughout kalpas

as numerous as the countless,

they still could not calculate

or know even a small part of it.

At that time, when the great assembly heard the Blessed One reiterate the profound emptiness, immeasurable sentient beings thoroughly understood that the essential nature of the four great elements and five skandhas is entirely empty, and that the six sense faculties and six sense objects bind only falsely. They all vowed to abandon samsara and correctly cultivate liberation. Rejoicing deeply in their hearts, they faithfully upheld the teachings precisely as the Blessed One had instructed.

Chapter 10: Fulfilling Wishes Through Emptiness

In the great assembly was a goddess named Wondrous Radiance of the Wish-Fulfilling Jewel. When she heard the Blessed One expound the wondrous and profound Dharma, she rejoiced and was elated. Rising from her seat, she bared her right shoulder, knelt with her right knee touching the ground, respectfully joined her palms, and said, “Blessed One, we beseech the Blessed One to teach us how to cultivate this wondrous and profound Dharma.” The goddess then spoke the following verses:

Illuminator of the world!

Supreme among two-footed beings!

Most Victorious One!

I wish to ask you

about the correct way

for bodhisattvas to cultivate.

Out of compassion,

please permit me to ask.

The Blessed One said, “Good goddess, whatever doubts you may have, ask as you wish. The Tathagata will explain them for you.” The good goddess then asked the Blessed One:

How do bodhisattvas

cultivate the right practice of bodhi,

departing from both samsara

and nirvana,

while benefiting themselves and others?

The Blessed One said, “Good goddess, rely upon the Dharma-nature to practice bodhi and cultivate the practice of equality. What does it mean to rely upon the Dharma-nature to practice bodhi and cultivate the practice of equality? It means discovering the Dharma-nature precisely within the five skandhas.

The Dharma-nature is the five skandhas. Yet the five skandhas and the Dharma-nature cannot be said to be identical, nor can they be said to be separate. To say that the Dharma-nature is identical to the five skandhas is the view of annihilation; to say that the Dharma-nature is separate from the five skandhas is the view of eternalism.

One must leave behind both concepts, remain unattached to either extreme, be incapable of being seen, transcend seeing, be without names and without conceptions—only thus can the Dharma-nature be spoken of.”

Divine Maiden, how is the Dharma-nature revealed precisely within the five skandhas? It is by examining that the five skandhas do not arise through interdependent conditions. If it is said that they arise through conditions, do they arise after already having arisen, or do they arise while not yet arisen?

If it is said that they arise after already having arisen, what need would there be for conditions? If it is said that they arise while not yet arisen, then such arising cannot possibly exist. What has not yet arisen is nonexistent; it has no name and no concept, and cannot be expressed through calculation or analogy, for it is not something produced by interdependent conditions.

Divine Maiden, consider the sound of a drum: only through wood, hide, a drumstick, a hand, and all manner of things does a sound issue forth. That sound did not exist in the past, will not exist in the future, and does not exist in the present either. Why is this?

Because that sound does not exist by virtue of the wood, does not exist by virtue of the hide, and does not exist by virtue of the drumstick or the hand. Since it does not exist in any of the three times, it is therefore unborn. Being unborn, it does not cease.

Not ceasing, it comes from nowhere. Coming from nowhere, it goes nowhere. Going nowhere, it is neither eternal nor annihilated.

Being neither eternal nor annihilated, it is neither identical nor different. If it were identical, it would not differ from the Dharma-nature; and if that were so, ordinary beings ought to be able to behold the Dharma-nature and attain the supreme bliss of nirvana. Since this is not the case, it is known not to be identical.

If it were different, then all that the Tathagatas and bodhisattvas practice would be attachment; they would not yet have attained liberation and would not realize bodhi. Yet for noble ones, the changing five skandhas and the unchanging Dharma-nature are alike the true nature; therefore, they are not different. Thus it should be known that the five skandhas neither exist nor do not exist, neither arise through conditions nor arise without conditions.

They are known by noble wisdom and do not lie within the domain of others. Furthermore, they cannot be expressed in language; they have no name, no concept, no causal factor, no conditioning factor, and cannot be illustrated by analogy. Their beginning and end are quiescent, and from the very beginning they are inherently empty.

This is called revealing the Dharma-nature precisely within the five skandhas. Divine Maiden, any good man or good woman who wishes to seek unsurpassed bodhi must be neither ultimate nor conventional, must transcend conceptual reckoning, and must regard the domains of ordinary beings and noble ones as neither identical nor different. In brief, not abandoning the conventional and not departing from the ultimate—this is to practice bodhi in reliance upon the Dharma-nature.

After the Blessed One had taught thus, the Divine Maiden was inspired and joyful. She rose from her seat, bared her right shoulder, knelt with her right knee touching the ground, respectfully joined her palms, and with one-pointed mind bowed in homage. She then said, “Blessed One, just as you have instructed concerning the practice of bodhi, I vow to train and cultivate accordingly.”

At that time, the Great Brahma King, lord of the Saha world-system, asked the goddess Ruyi Bao Guangyao in the midst of the great assembly, “Such bodhisattva conduct is truly difficult to cultivate. Good goddess, how have you attained mastery of this bodhisattva conduct?”

The goddess said, “Great Brahma King, the teaching given by the Blessed One is indeed extremely profound. It is difficult for sentient beings to comprehend, for it belongs to the domain of the noble ones and is subtle and difficult to know. Nevertheless, I dwell joyfully and at ease within this wondrous Dharma. If these words are true, may all sentient beings in this age filled with the five defilements become golden in color, endowed with the thirty-two excellent marks, neither male nor female, seated upon jeweled lotus thrones, and enjoying immeasurable peace and happiness. May celestial flowers rain down of themselves, celestial music play of itself, and every kind of offering be present in abundance.”

As soon as the goddess had spoken, all sentient beings in this age filled with the five turbidities became golden in color, endowed with the marks of a great being, neither male nor female, seated upon jeweled lotus thrones, and enjoying immeasurable peace and happiness just as in the celestial palace of Paranirmita-vashavartin. There were no evil destinies. Jeweled trees stood in orderly rows, and lotuses made of the seven precious substances filled the world. Exceedingly beautiful celestial flowers made of the seven precious substances also rained down, and celestial music began to play. The goddess Ruyi Bao Guangyao then transformed her female body into the body of a Great Brahma King.

The Great Brahma King then asked the goddess Ruyi Bao Guangyao, “How do you practice bodhisattva conduct?”

The goddess said, “Great Brahma King, just as the moon reflected in water practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as a dream practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as a mirage practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as an echo practices bodhisattva conduct, so too do I practice bodhisattva conduct.”

Having heard this, the Great Brahma King said, “Revered bodhisattva, upon what meaning do you base these words?”

The goddess replied, “Great Brahma King, not a single dharma possesses true reality; all arise through interdependent conditions.”

The Great Brahma King said, “According to what you say, ordinary beings ought all to attain unsurpassed bodhi!”

The goddess said, “What do you mean by saying this? [You should know that ordinary beings conceive] the foolish as one thing and the wise as another, bodhi as one thing and non-bodhi as another, liberation as one thing and non-liberation as another. Yet, Great Brahma King, [the noble ones see] all such dharmas as equal and without difference. They know that the Dharma-nature, true suchness, is neither one nor different; nor is there some neutral state to which one may cling. It neither increases nor decreases.

“Great Brahma King, it is like an illusionist and his disciple, both highly skilled in conjuring, who go to a crossroads, gather together materials such as sand, earth, grasses, and trees, and perform an illusion. They cause people to see elephants, horses, chariots, and so forth; heaps of the seven precious substances; and granaries and storehouses filled to overflowing. Foolish people, unable to examine the matter and ignorant of illusion, regard whatever they see or hear as real—real elephants, real horses, and so forth. They believe only these things to be real and regard everything else as false, after which they make no further examination.

“A knowledgeable person, however, knows the basis of the illusion and therefore reflects upon whatever is seen or heard: ‘Everything I see—elephants, horses, and so forth—is false. It is merely an illusion that deceives people’s eyes, causing them mistakenly to imagine elephants and granaries. These things have names alone and no reality. Therefore, I should not cling to what I see and hear as real.’ Upon further examination, that person understands them to be deceptive.

“Thus, the wise know that dharmas are not real. They are spoken of merely in accordance with whatever worldly people see and hear, but upon careful examination they are not as they appear. In this way, through provisional speech, the true meaning is discerned.

“Great Brahma King, sentient beings who do not yet possess the wisdom-eye of the noble ones do not know that the true suchness of all dharmas is inexpressible. Therefore, when they see or hear of conditioned dharmas that undergo change and unconditioned dharmas that do not undergo change, they think in accordance with what they have seen and heard and cling to these as truly existent. At the level of ultimate truth, they are unable to comprehend that the true suchness of all dharmas is inexpressible.

“The noble ones, however, when they see or hear of conditioned dharmas that undergo change and unconditioned dharmas that do not undergo change, do not, by the power of their wisdom, cling to them as truly existent. They fully comprehend that there is nothing conditioned that undergoes change and nothing unconditioned that does not undergo change. Change and non-change are merely deluded conceptions; they have names alone and no reality. These noble ones then teach others, in accordance with conventional truth, that reality is thus.

“Great Brahma King, employing the vision and knowledge of the noble ones, they fully comprehend that true suchness is inexpressible, and that change and non-change are likewise so. Yet, in order to enable others also to know this, they employ the many forms of names and words belonging to conventional truth.”

At that time, the Great Brahma King again asked the bodhisattva Ruyi Bao Guangyao, “How many sentient beings are able to understand such a profound Dharma?”

The bodhisattva said, “Great Brahma King, the minds and mental factors of the people conjured by an illusionist are able to understand this profound Dharma.”

The Great Brahma King said, “Conjured people do not truly exist. From where, then, could their minds and mental factors arise?”

The bodhisattva said, “[What I mean by these words is that] whoever knows the Dharma-nature to be neither existent nor nonexistent understands this profound meaning.”

The Great Brahma King said to the Blessed One, “Blessed One, this bodhisattva Ruyi Bao Guangyao is truly inconceivable, for she has penetrated such exceedingly profound meaning.”

The Blessed One said, “So it is, Great Brahma King. It is just as you say. The goddess Ruyi Bao Guangyao has long instructed those who have resolved to cultivate the patience regarding the non-arising of dharmas.”

The Great Brahma King and the assembly of Brahmas immediately rose from their seats, bared their right shoulders, knelt with their right knees touching the ground, respectfully joined their palms, bowed at the feet of the bodhisattva Ruyi Bao Guangyao, and said, “How rare indeed! Today we have had the good fortune to encounter this great being and to hear the meaning of the Dharma that she has taught.”

The Blessed One told the Great Brahma King, “In the future, this goddess Ruyi Bao Guangyao will attain Buddhahood with the name Auspicious Treasury of Jeweled Flames, the Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.”

When the Blessed One proclaimed this Dharma discourse, three hundred billion bodhisattvas became irreversible from unsurpassed bodhi, while eight hundred billion devas and countless kings together with their subjects became far removed from dust and freed from defilement, attaining the pure Dharma-eye.

At that time, within the great assembly were five billion bhiksus who practiced the bodhisattva conduct but wished to retreat from the mind of bodhi. Yet when they heard Bodhisattva Wish-Fulfilling Jewel Radiant Light expound the Dharma as above, every one of them attained inconceivable steadfastness, fulfilled their supreme aspiration, renewed the mind of bodhi, removed their Dharma robes and offered them to the bodhisattva, again aroused the supreme resolve to advance toward victory, and vowed: “May all our roots of goodness become irreversible and be dedicated to unsurpassed bodhi.” The Blessed One said to the Great Brahma King, “By virtue of this merit, these bhiksus shall practice in accordance with the teachings,

and after ninety great kalpas they shall attain realization and be liberated from birth and death.” The Blessed One then bestowed a prediction upon them, saying, “Bhiksus, after thirty incalculable kalpas, you shall attain Buddhahood during an age called King of Invincible Light, in a land called Stainless Light.

You shall simultaneously attain unsurpassed bodhi and shall all bear the same name, King Adorned with the Ornaments of Vows, endowed with the ten epithets.”

“Great Brahma King, whoever accurately hears and remembers this wondrous Sutra of Golden Light possesses exceedingly great power. Suppose someone were to practice the six paramitas for hundreds of thousands of great kalpas but lacked skillful means [arising from the realization of emptiness]. On the other hand, suppose a good man or good woman were to copy this Sutra of Golden Light and, every half-month, recite it with single-minded concentration.

The former accumulation of merit would not equal even one-hundredth part of the latter; indeed, neither calculation nor analogy could express the comparison. Great Brahma King, for this reason the Tathagata encourages you to study and practice it, maintain right mindfulness, uphold it, and expound it extensively. Why is this?

Because formerly, when the Tathagata was traveling the path of the bodhisattva, like a valiant warrior charging into battle, the Tathagata spared not his own life in circulating this wondrous king of sutras, receiving, remembering, studying, reciting, and explaining it to others.

“Great Brahma King, while a wheel-turning king remains, the seven treasures remain; when the wheel-turning king passes away, the seven treasures naturally disappear as well. In precisely the same way, Great Brahma King, if this King of Sutras, the Golden Light, remains, the supreme treasure of the Dharma remains in its entirety; if it no longer remains, the treasure of the Dharma will likewise become completely hidden.

Therefore, you must listen single-mindedly to this king of sutras, remember, study, recite, and explain it extensively to many others. Encourage them also to copy it and to practice with the paramita of diligence, sparing neither life nor limb and shrinking from no weariness. This is the most transcendent merit among all merits.

As disciples of the Tathagata, you must diligently study and practice in this way.”

The Great Brahma King with innumerable Brahma beings, Sakra together with the Four Heavenly Kings and their hosts of yaksas, all rose from their seats, bared their right shoulders, knelt with their right knees touching the ground, respectfully joined their palms, and said, “Blessed One, together we vow to preserve and propagate this Sutra of Golden Light, and we vow to protect the Dharma masters who teach this sutra. Whatever calamities may arise, we shall eliminate them, causing those masters to possess every auspicious condition, abundant physical splendor and strength, unhindered eloquence, and ease in both body and mind.

All their listeners shall likewise enjoy peace and happiness. If the countries in which they dwell suffer from famine, bandits, enemies, or disturbance and harm caused by ghosts and spirits, we heavenly beings shall protect them. When the people are peaceful and prosperous, free from injustice and calamity, it is through the power of us heavenly beings.

Whoever makes offerings to this sutra, we shall honor and make offerings to that person just as we would to the Blessed One, without any difference.”

The Blessed One said to the Great Brahma King, the Brahma beings, the Four Heavenly Kings, and the hosts of yaksas, “Excellent! You have heard this profound and wondrous Dharma, and you have further resolved to protect this king of the wondrous Dharma and those who uphold this sutra. You have thereby attained supreme and boundless merit and shall swiftly accomplish unsurpassed bodhi.” The Great Brahma King and all the others, having heard the Blessed One’s instructions, rejoiced and respectfully accepted them.

Chapter 11: The Heavenly Kings’ Observation

At that time, Heavenly King Vaisravana, Heavenly King Dhrtarastra, Heavenly King Virudhaka, and Heavenly King Virupaksa—the four together—rose from their seats, bared their right shoulders, knelt with their right knees touching the ground, joined their palms toward the Blessed One, bowed their heads at his feet, and said, “Blessed One, this Sutra of Golden Light is constantly cherished by all Blessed Ones, always revered by all bodhisattvas, and perpetually honored with offerings by the hosts of devas and nagas.

All heavenly beings continually rejoice in it, and all guardians of the world continually praise it. This sutra is upheld together by the sravakas and pratyekabuddhas. This sutra has the power to illuminate the palaces of the heavenly beings; it has the power to bestow supreme peace and happiness upon sentient beings; it has the power to bring an end to suffering in the evil destinies; it has the power to eliminate every fear, resolve all enmity, bring fullness in times of famine, heal epidemics, and dispel every calamity together with hundreds of thousands of afflictions.

Blessed One, the Sutra of Golden Light has the power to bring about such benefits and is of benefit to us ourselves. We respectfully beseech the Blessed One to expound it still more extensively for us in this great assembly. When we Four Heavenly Kings and our respective retinues hear the flavor of this supreme, ambrosial Dharma, our vital energy becomes abundant, our majestic radiance increases, our diligence grows more courageous, and our spiritual power becomes greater.

“Blessed One, we Four Heavenly Kings act in accordance with the true Dharma, speak in accordance with the true Dharma, and constantly employ the true Dharma in the service of the world. We also cause the eight classes of devas and nagas, together with the kings of nations, constantly to employ the true Dharma in the service of the world, preventing and destroying evil deeds. As for all ghosts and spirits devoid of loving-kindness that drain the vital energies of human beings, we compel them to depart far away.

Blessed One, we Four Heavenly Kings, together with the great generals of the twenty-eight divisions of yaksa hosts and their innumerable hundreds of thousands of attendant yaksas, use our divine eyes—which are clearer than human sight—to observe and protect this continent of Jambudvipa. For this reason, Blessed One, we are called the guardians of the world.”

On this continent of Jambudvipa, if there is a king whose realm is continually invaded by hostile enemies, whose people suffer from hunger and thirst, and where epidemics ⁽⁵⁴⁾ are rampant, and who is afflicted by hundreds and thousands of calamities, then, O Blessed One, we shall [for their sake] reverently make offerings to the Sutra of Golden Light. And if there is a Dharma teacher who is a bhikshu and who receives, upholds, reads, and recites this sutra, we shall all go to awaken and exhort him; and, awakened and exhorted by our spiritual power, he shall go to that realm and widely proclaim the wondrous Sutra of Golden Light.

Through the spiritual power of this sutra, hundreds and thousands of calamities shall all be eliminated. O Blessed One, when a Dharma teacher who is a bhikshu and who upholds this sutra comes to the realms of those kings, they should know that this sutra has also come to their realms. Therefore, O Blessed One, those kings should go to the Dharma teacher and listen as he expounds this sutra.

Having heard it, they should rejoice and reverently make offerings to the Dharma teacher, wholeheartedly protecting him from anxiety so that he may proclaim this sutra for the benefit of all. O Blessed One, precisely for the sake of this sutra, we Four Heavenly Kings shall together, with one mind, protect that king and his people, causing them to remain far removed from calamities and always to dwell in peace and security.

O Blessed One, if any bhikshu, bhikshuni, upasaka, or upasika receives and upholds this sutra, that king should make offerings to them and provide whatever necessities they require, allowing them to lack nothing. We Four Heavenly Kings shall then cause that king and his people all to dwell in peace and security, far removed from calamities. O Blessed One, if anyone receives, upholds, reads, and recites this sutra, and the king reveres, makes offerings to, honors, and praises that person, we shall cause that king to be the most revered and honored among all kings, and all kings shall praise and extol him.

When the great assembly heard these words, everyone rejoiced, accepted them, and kept them in mind.

Notes:

⁽⁴⁸⁾ Translated in full, this means that praise of the Buddha is a meritorious virtue likened to a lotus flower.

⁽⁴⁹⁾ A precise translation of the original text is “dark chamber” (暗室).

⁽⁵⁰⁾ What “pure black food” means is unknown; it is known only that Taisho 39/272 says that dyeing it black is also permissible. But why the food must be black, and why it must be eaten before sunrise, is not explained in the source cited above.

⁽⁵¹⁾ Skillful means: an adroit method. Supreme cause and condition: a superior factor.

⁽⁵²⁾ Knower: the subject of cognition. Agent: the subject of action.

⁽⁵³⁾ That is, exposure of the body to birds.

⁽⁵⁴⁾ Epidemics are epidemic diseases, seasonal diseases, and, in general, infectious diseases.