金光明最勝王經

After the brahmin Kaundinya had spoken these verses of praise and the mantra praising the goddess Mahapratibhana, he again addressed the great assembly: “Venerable ones, if you wish to supplicate the goddess Mahapratibhana to compassionately protect you, so that in this very life you may obtain unobstructed eloquence, great wisdom and intelligence, wondrous speech, extraordinary erudition and talent, and elegant discourse, accomplishing everything at will without impediment, then you should proceed as follows. First, with utmost sincerity and earnestness, invoke:

Namo Buddhaya,

Namo Dharmaya,

Namo Sanghaya,

Homage to all bodhisattvas,

Homage to all pratyekabuddhas,

Homage to all shravakas,

Homage to all sages and noble ones.

The Blessed Ones of the past and present have cultivated truthful speech, harmonious speech, speech appropriate to the occasion, and speech free from deception. Throughout immeasurable great kalpas, the Blessed Ones have constantly spoken with certainty. When they speak with certainty, everyone rejoices accordingly.

Because they utter no falsehood, when the mark of their long, broad tongues extends forth, it covers their entire faces, the whole continent of Jambudvipa and the other three great continents, the worlds of the thousandfold system up to the three-thousandfold world system, and the worlds throughout the ten directions, inconceivably encompassing all and dispelling the intense heat of the afflictions. Homage, homage to the mark of the long, broad tongues of the Blessed Ones!

May I attain wondrous eloquence. With utmost sincerity, I pay homage:

⁽⁶⁵⁾ Homage to the eloquence

of all the Blessed Ones.

Homage to the eloquence

of all the bodhisattvas.

Homage to the eloquence

of all the pratyekabuddhas.

Homage to the eloquence

of all the shravakas.

⁽⁶⁶⁾ Homage to the eloquence

of the proclamation of the Four Truths.

Homage to the eloquence

of right conduct and right view.

Homage to the eloquence

of Brahma and all the rishis.

Homage to the eloquence

of the great god Uma.

⁽⁶⁷⁾ Homage to the eloquence

of the god Skanda.

Homage to the eloquence

of King Manasi.

Homage to the eloquence

of the goddess of the Intelligent Night.

Homage to the eloquence

of the Four Great Heavenly Kings.

⁽⁶⁸⁾ Homage to the eloquence

of the divine prince Susthita.

Homage to the eloquence

of Vajrapani, Lord of Secrets.

Homage to the eloquence

of the god Vishnu.

Homage to the eloquence

of the goddess Bhima.

⁽⁶⁹⁾ Homage to the eloquence

of the god Shiva.

Homage to the eloquence

of Shashthimata.

Homage to the eloquence

of the utterance Hri.

⁽⁷⁰⁾ Homage to the eloquence

of the Great Mother of all mothers.

Homage to the eloquence

of the demon-mother Hariti.

Homage to the eloquence

of all the yaksha deities.

Homage to the eloquence

of all the kings of the ten directions⁽⁷⁹⁾ .

⁽⁷¹⁾ Whatever supreme deeds there are,

may they lend me their aid

and enable me to attain

wondrous eloquence.

⁽⁷²⁾ I pay homage

to those who are free from deceit.

I pay homage

to those who have attained liberation.

I pay homage

to those who are free from desire.

I pay homage

to those who have ended the hindrances ⁽⁸⁰⁾ .

⁽⁷³⁾ I pay homage

to those whose minds are pure.

I pay homage

to those who are filled with light.

I pay homage

to those who speak the truth.

I pay homage

to those who have ended accumulated defilements ⁽⁸¹⁾ .

⁽⁷⁴⁾ I pay homage

to those who abide in ultimate truth.

I pay homage

to the great beings.

I pay homage

to the goddess Mahapratibhana;

may she cause my

speech to be unobstructed.

⁽⁷⁵⁾ May that which

I now pray for

quickly be attained

in complete perfection.

May I be free from illness,

may I dwell in peace,

may the measure of my life

be prolonged,

⁽⁷⁶⁾ may I comprehend

all the words of the vidya-mantras,

may I diligently cultivate

the factors of awakening,

may I bring benefit and happiness

to all sentient beings,

and may I soon fulfill

the aspirations stated above.

⁽⁷⁷⁾ I speak these words

sincerely and with certainty;

I speak these words

without the slightest falsehood.

May the eloquence

of the great goddess

lend me its aid

and enable me to attain all this.

⁽⁷⁸⁾ May the goddess

respond and come to where I am,

causing me to speak

without impediment,

and swiftly instilling

within my body and mouth

great intelligence

and perfect eloquence.

⁽⁷⁹⁾ May she cause

my tongue

to become eloquent

like that of the Blessed One,

and through the mighty power

of that eloquence,

may I tame

all sentient beings.

⁽⁸⁰⁾ When I utter

eloquent speech,

may every undertaking

be accomplished accordingly;

because those who hear it

give rise to reverence,

may neither my words nor deeds

ever be fruitless.

⁽⁸¹⁾ If I pray

for eloquence

and this matter

does not come to pass,

then the words of certainty

spoken by the goddess

will all have become

utterly false.

⁽⁸²⁾ There are those who committed

the five acts of immediate retribution,

yet the words of the Blessed One

tamed them.

Likewise, the noble

arhats

spoke words

to repay kindness.

⁽⁸³⁾ And there were the words of

Shariputra and Maudgalyayana,

foremost of the noble assembly

of the Blessed One’s disciples.

As all the words

above were truthful,

may I also

attain the same.

⁽⁸⁴⁾ I now sincerely

invoke the noble assembly

of shravakas

of the Blessed One.

May you all

quickly come to where I am

and bring about for me

the fulfillment of this prayer.

⁽⁸⁵⁾ My supplication

is truthful speech;

my prayer

is not false.

From the devas

of Akanishtha above,

together with the noble ones

of the five Pure Abodes;

⁽⁸⁶⁾ the Brahma kings,

the Brahma-purohita devas,

together with all

the Brahma-kayika devas;

and Great Brahma,

the self-proclaimed sovereign

of the entire great trichiliocosm

of the Saha world,

⁽⁸⁷⁾ together with all

the devas in his retinue—

at this moment I

invoke you all.

May you all

bestow your compassion,

regard me with loving concern,

and gather me into your protection.

⁽⁸⁸⁾ Paranirmita-vashavartin,

Nirmanarati devas,

Tushita devas,

where the Venerable Maitreya dwells;

⁽⁸⁹⁾ the Yama devas,

the Trayastrimsha devas,

together with the devas

of the Four Heavenly Kings;

⁽⁹⁰⁾ all the deities

of earth, water, fire, and wind

upon Mount Sumeru;

all the deities

of the seven encircling seas

and the seven encircling mountain ranges,

together with all

their retinues;

⁽⁹¹⁾ Manibhadra, Panchashikha ⁽⁸²⁾ ,

the sun, moon, and constellations;

all the devas

whose aspiration

is to bring peace and security

to the human world;

⁽⁹²⁾ all devas and deities

who take no delight in committing evil;

the demon-mother together with

her youngest child;

⁽⁹³⁾ and furthermore, all

the eight classes of devas and nagas.

⁽⁹⁴⁾ Relying now upon

the mighty power of the Blessed One,

I invoke you all.

May you compassionately

assist me in attaining

unobstructed eloquence.

⁽⁹⁵⁾ All humans

and devas

who know

the aspirations of others,

may you employ your spiritual power

to bless and protect me,

helping me attain

wondrous eloquence.

⁽⁹⁶⁾ I further pray that

all sentient beings,

to the limits of space

and throughout the entire dharmadhatu,

may help me attain

wondrous eloquence.

At that time, when the goddess Mahapratibhana heard this prayer, she said to the brahmin: “Excellent, great being! If any good man or good woman can properly uphold the vidya-mantra and the mantra of praise as previously taught, take refuge in and revere the Three Jewels, and remain utterly sincere and rightly mindful, none of their prayers will be fruitless. If such persons also uphold and recite this wondrous Sutra of Golden Light, none of their aspirations will be fruitless; they will swiftly attain fulfillment, except for those who lack sincere devotion.” At that time, the brahmin rejoiced greatly from the depths of his heart and mind, joined his palms reverently, and accepted her words.

The Blessed One said to the goddess Mahāpratibhāna, “Excellent, good woman! You are able thus to propagate this sutra, protect those who receive and uphold it, and bring benefit and peace to sentient beings.”

When the Blessed One delivered this Dharma discourse, [he concluded that] the eloquence thereby bestowed is inconceivable and the merit gained is immeasurable, causing those who have aroused the aspiration to proceed swiftly together toward unsurpassed bodhi.

Chapter 16: The Goddess Śrī

At that time, the goddess Mahāśrī immediately rose from her seat, came forward, bowed at the feet of the Blessed One, joined her palms reverently, and said, “Blessed One, if among the fourfold assembly of the Blessed One’s disciples I see anyone who receives, remembers, studies, recites, or expounds to others this Sutra of Golden Light, I shall single-mindedly honor and make offerings to those Dharma teachers. Food, clothing, bedding, medicines, and all other necessities of life—I shall provide them all in full, leaving nothing lacking.

Thus shall those Dharma teachers live at ease and, by day and night, contemplate and examine the words and meanings of this king of sutras. Thereby this king of sutras shall be propagated widely throughout the continent of Jambudvīpa, so that those who have planted roots of goodness in the presence of innumerable Blessed Ones may always hear it and it may not swiftly disappear. Throughout innumerable kalpas, those people shall enjoy surpassing happiness among humans and devas; in the present life they shall possess abundance and never again suffer hunger or thirst.

Moreover, sentient beings shall thereby enjoy peace and happiness, encounter the Blessed Ones, swiftly attain unsurpassed bodhi in the future, and forever end the suffering of transmigration through the three evil paths.

“Blessed One, I remember that in the past there was a Blessed One named Tathagata Vaiḍūrya-Golden-Mountain-Jewel-Flower-Radiance-Illuminating-Auspicious-Ocean-of-Merit, endowed with the ten epithets. In the presence of that Blessed One I planted roots of goodness. It is precisely through the compassionate sustaining power of that Blessed One that wherever I direct my thoughts, whichever direction I behold, and whichever land I visit, I bring delight to innumerable sentient beings.

In addition to clothing, food, drink, and the necessities of life, they also possess silver, gold, vaiḍūrya, mother-of-pearl, agate, coral, amber, and pearls. Therefore, those who sincerely recite this King of Sutras, the Golden Light, should also each day burn renowned incense and arrange beautiful flowers, making offerings on my behalf to Tathagata Vaiḍūrya-Golden-Mountain-Jewel-Flower-Radiance-Illuminating-Auspicious-Ocean-of-Merit.

Furthermore, three times each day they should invoke my name and separately arrange incense, flowers, and delicacies as offerings to me. Those who hear and receive this king of sutras shall likewise obtain the blessings described above.”

The goddess Mahāśrī then spoke the following verses:

⁽¹⁾ By upholding this sutra

as I have taught,

they themselves

and all their kindred

shall remain far removed

from every decline and calamity;

their necessities shall be abundant

and never deficient;

their majestic radiance and length of life

shall both be difficult to exhaust.

⁽²⁾ The power of upholding this sutra

makes the earth fertile

and causes rain and wind

to arrive precisely in season;

the devas rejoice,

and the spirits exert their strength.

⁽³⁾ Fruit trees flourish,

and grain crops are perfect;

those who seek wealth obtain their wish,

and whatever they contemplate is fulfilled.

The Blessed One said to the goddess Mahāśrī, “Excellent! Good woman, you are able to remember and repay former kindness by teaching the method of making offerings, bringing benefit, peace, and happiness to innumerable sentient beings, and propagating this sutra. Your merit is truly inexhaustible.”

Chapter 17: Increasing Wealth and Possessions

At that time, the goddess Mahāśrī again said, “Blessed One, Vaiśravaṇa, the Heavenly King of the North, has a city called Possessing Wealth. Not far from that city is a flower garden called Wondrous Flowers and Blessed Radiance. Within this garden stands a magnificent palace made of the seven precious substances.

I constantly dwell in that palace. Those who wish their five kinds of grain to increase day by day and their granaries to overflow must possess a mind of reverence and faith, prepare and cleanse a chamber, and coat its floor with gomaya. They should paint an image of me adorned throughout with jeweled necklaces.

They must bathe, anoint themselves with fragrant substances, and put on clean garments. Upon entering the pure chamber, they should arouse the resolve, on my behalf, three times each day to invoke the honored name of my Blessed One and the title of this sutra, and bow reverently. They should recite: ‘Homage to Tathagata Vaiḍūrya-Golden-Mountain-Jewel-Flower-Radiance-Illuminating-Auspicious-Ocean-of-Merit; [homage to the Suvarṇaprabhāsottamarāja Sutra].’ With utmost sincerity they should offer incense, flowers, and delicacies.

They should also offer incense, flowers, food, and drink to my image. They should further scatter food and drink in every direction as offerings to the deities. Then, speaking truthfully, they should summon me, the goddess Mahāśrī, and express their aspiration, saying, ‘If the Goddess speaks truth, let my supplication not be fruitless.’ At that time, when I, the goddess Mahāśrī, become aware of this matter, I shall regard them with compassion and cause their households to increase in grain and possessions.

They should recite the following vidyā-mantra to summon me. Before reciting the vidyā-mantra, however, they should sincerely proclaim and bow to the honored names of the Tathagatas and bodhisattvas.

Homage to all Tathagatas throughout the ten directions and the three times,

Homage to Tathagata Jeweled Crest,

Homage to Tathagata Stainless-Radiance Jeweled Banner,

Homage to Tathagata Golden-Banner Radiance,

Homage to Tathagata Treasury of a Hundred Golden Lights,

Homage to Tathagata Golden Canopy Heap of Jewels.

Homage to Tathagata Golden-Flower Radiant Banner,

Homage to Tathagata Great Lamp Radiance,

Homage to Tathagata Great Jeweled Banner,

Homage to Tathagata Akṣobhya in the east,

Homage to Tathagata Jeweled Banner in the south,

Homage to Tathagata Amitāyus in the west,

Homage to Tathagata King of the Sound of the Heavenly Drum in the north,

Homage to Bodhisattva Wondrous Banner,

Homage to Bodhisattva Golden Light,

Homage to Bodhisattva Golden Treasury,

Homage to Bodhisattva Sadāprarudita,

Homage to Bodhisattva Dharmodgata,

Homage to Bodhisattva Well-Established.

“After bowing to the Tathagatas and bodhisattvas, they should then uphold and recite the following vidyā-mantra to summon me, the goddess Mahāśrī. Through the power of this vidyā-mantra, their prayers shall be fulfilled.” The goddess Mahāśrī then immediately proclaimed the vidyā-mantra: Nam mô, Sri ma ha đê vi, tát da tha, pa ri pua na cha rê, Sa măn ta đar sa ni, ma ha vi ha ra ga tê, sa man ta, pi ta ma ma ti, ma ha ka ri da, prát vít tha pi ni, sar văn tơ, a sa măn tan, su pra ti pu rê, a da na đa ma ta, ma ha ba gê na, ma ha mai tri, u pa săm hê tê, ma hắt lê sa, su sam gri hơ tê, a nu pu la na,

soa ha. (Namo Srimahadevi tadyatha paripurnacare Samantadarsani mahaviharagate samanta pitamamati mahakarya prat'visthapini sarvant asamantan (?) supratipure ayanadharmata mahabhagena mahamaitri upasamhete mahaklesa susamgrh'te anupulana svaha).

“Blessed One, if anyone upholds and recites this mantra to summon me, then as soon as I hear it, I shall immediately come to that person and enable them to fulfill their wishes. Blessed One, this mantra consists of the words of the great Dharma of consecration, the words that accomplish great samadhi, the most truthful words, words free from falsehood; it is a practice of equality and the principal root of goodness for sentient beings.

Those who receive, uphold, read, and recite this mantra must observe the Eight Precepts for seven days and nights. Early each morning, after cleaning their teeth and rinsing their mouths thoroughly, and after midday ⁽⁸³⁾, they should offer incense and flowers to the Blessed Ones and openly confess their transgressions. They should dedicate the merit and make vows for themselves and for sentient beings.

Only in this way will their hopes swiftly be fulfilled. They should clean a chamber, or choose a secluded place or an aranya, prepare a ritual altar with gomaya, and burn sandalwood incense as an offering. They should set out a special seat and adorn the place with banners, streamers, and parasols.

They should arrange renowned flowers throughout the ritual altar. Then, with utmost sincerity, they should uphold and recite the mantra stated above, wishing for me to come. At that moment, I shall immediately think of that person, observe them, come into the ritual altar, sit upon the special seat, and receive their offerings.

From then onward, I shall cause that person to see me in dreams. Whatever that person seeks, they should state truthfully. Whether they are in a village, beside a marsh, or within a dwelling place of the Sangha, whatever they seek shall be fulfilled.

Silver, gold, wealth, livestock, grain, food and drink, and clothing—all shall be enjoyed according to the wishes of their heart. Yet after receiving such a spiritual response, they must first offer the finest portion to the Three Jewels and dedicate an offering to me. They should hold a great Dharma assembly, provide food and drink, and arrange flowers and incense.

After making the offerings, they should sell the offered articles and use the proceeds to make further offerings. Throughout that person’s life, I shall always remain by their side, ensuring that they lack nothing and that whatever they seek is fulfilled. Yet they must also regularly provide for the poor and needy, without stinginess or concern only for themselves.

They must also constantly read and recite this sutra and make offerings without interruption. They must universally bestow the resulting merit upon all beings and dedicate it to bodhi, vowing to transcend birth and death and swiftly attain liberation.”

The Blessed One then praised her, saying, “Excellent, Goddess of Great Auspiciousness! You are able to propagate this sutra in such a manner. This is truly inconceivable and brings benefit to both yourself and others.”

Chapter 18: The Earth Goddess Drdha

At that time, the Earth Goddess Drdha, who was present in the great assembly, immediately rose from her seat, respectfully joined her palms, and addressed the Buddha: “Blessed One, whether now or in the future, wherever this Sutra of the King of Golden Light is propagated—in cities, villages, royal palaces, towers, aranyas, mountain marshes, or wildernesses—Blessed One, I shall go to that place to make offerings, show reverence, protect it, and help propagate it.

Wherever a high seat is established for a Dharma teacher to expound this sutra, I shall use my spiritual power, without revealing myself, to remain directly beneath that high seat, placing the crown of my head beneath the feet of that Dharma teacher as they ascend. Having heard the Dharma, I shall rejoice deeply within my heart, savor the flavor of the Dharma, increase my majestic radiance, and experience boundless joy.

Having myself received such benefit, I shall cause the fertility of this great earth—which extends one hundred and sixty-eight thousand units in depth, reaching down to the vajra wheel—to increase. Throughout the four seas, the lands of all the islands shall likewise be made more fertile than usual. Throughout the continent of Jambudvipa, all rivers, canals, ponds, and lakes, together with every kind of tree, medicinal herb, grove, and forest, with their various flowers, fruits, roots, trunks, branches, and leaves, as well as all crops and grains, shall appear pleasing to everyone’s eyes, be complete in color, fragrance, and flavor, and all be fit for use.

By consuming such exceptional food and drink, people shall gain longevity, beauty, and strength. All their faculties shall become stable and increasingly radiant, and pain shall cease. Their minds shall be vigorous, and they shall possess every kind of capability.

Whatever this entire earth requires, hundreds of thousands of undertakings shall all be brought to completion. Blessed One, because of these circumstances, the entire continent of Jambudvipa shall be peaceful and prosperous, densely populated and free from every decline and loss, and everyone shall live in happiness.

“When their bodies and minds enjoy such happiness, they shall cherish and esteem this King of Sutras even more deeply. Wherever they may be, they shall wish to receive and uphold it, make offerings to it, revere, honor, and praise it. They shall also go together to the Dharma seat of the Dharma teacher and, for the sake of sentient beings, request the exposition of this supreme King of Sutras.

Why is this? Blessed One, when this sutra is expounded, I and all my attendants receive its benefits. Our vital energies become radiant, our majestic power grows strong, our countenances become dignified, and our physical forms become beautiful; in every respect we surpass our usual state.

Blessed One, after I, the Earth Goddess Drdha, have savored the flavor of the Dharma, I can cause the lands throughout this continent, measuring seven thousand times one hundred million in circumference, to become fertile, so that, as previously described, everyone dwells in happiness. Therefore, Blessed One, at that time sentient beings, wishing to repay my kindness, should think: ‘We must certainly listen to and receive that King of Sutras, and reverently make offerings to it, honor it, and praise it.’ Having thought thus, they should come together from wherever they reside to the Dharma assembly, bow respectfully to the Dharma teacher, and listen to this sutra.

After listening, each should return to their former dwelling with a heart full of joy and say: ‘Today we have heard this unsurpassed and most profound Dharma, and have thereby gathered an inconceivable accumulation of merit. Through the power of this sutra, we shall encounter immeasurable Blessed Ones and attend upon and make offerings to them. We shall forever leave behind the dark and painful realms of the three evil paths.

Moreover, throughout hundreds of thousands of lives in the future, we shall always enjoy the most excellent happiness among humans and devas.’ When they return to their former dwellings, they should also tell their fellow residents about this King of Sutras. They may speak of a single analogy from this sutra, one chapter, one account of a past life, the name of one Blessed One, the name of one bodhisattva, one four-line verse, one meaningful sentence, or even merely utter the title of the sutra.

If they do so, Blessed One, the lands where they dwell shall become more fertile than other places. Whatever those lands produce shall increase, flourish, and grow large, enabling sentient beings to enjoy happiness, possess abundant wealth, delight in giving, maintain resolute minds, and have profound faith in the Three Jewels.”

After the Earth Goddess Drdha had spoken thus, the Blessed One told her: “Earth Goddess Drdha, if anyone hears this Sutra of the King of Golden Light, even if only a single sentence, then after death that person shall be born in the Heaven of the Thirty-Three or in another heavenly realm. If anyone adorns a dwelling as an offering to this King of Sutras, even if they merely erect a single parasol or hang a single banner or streamer, then through that cause they shall be born in one of the six heavenly realms of the Desire Realm, dwell in a palace made of the seven treasures, and enjoy whatever they wish.

Each shall naturally possess the joy of being accompanied by seven thousand heavenly maidens, and day and night they shall continually enjoy blessings that are extraordinary and difficult to conceive.”

After the Blessed One had spoken thus, the Earth Goddess Firm and Steadfast again said, “Blessed One, precisely because matters are as the Blessed One has explained, whenever any among Your fourfold assembly of disciples ascends the Dharma seat to expound this sutra, I shall guard that person day and night. Concealing myself, I shall support the Dharma teacher’s feet with the crown of my head as the teacher ascends and sits upon the Dharma seat.

Blessed One, through those who have planted roots of virtue in the presence of innumerable Blessed Ones, this sutra shall be propagated without interruption throughout Jambudvipa. Those who listen to this sutra shall, for innumerable future kalpas, continually enjoy surpassing happiness among devas and humans, encounter the Blessed Ones, and swiftly attain unsurpassed bodhi. Above all, they shall no longer undergo the suffering of birth and death in the three evil destinies.

The Earth Goddess Firm and Steadfast then said again, “Blessed One, I have a mantra ⁽⁸⁴⁾ with the power to benefit devas and humans and bring peace and happiness to all. If any man or woman, or anyone among the Blessed One’s fourfold assembly of disciples, wishes to behold my true form in person, that individual should single-mindedly uphold this mantra. All wishes shall then be fulfilled according to one’s aspirations: whether one wishes to obtain necessities of life, wealth, gold and jewels, treasures concealed within the earth, miraculous powers, divine medicines for longevity or the treatment of every illness, victory over enemies, or mastery over all systems of doctrine.

One should prepare a pure chamber and establish a place of practice, bathe, put on clean clothing, and sit upon a grass mat. Before an image of the Buddha containing relics, or before a Buddhist temple or stupa containing relics, one should burn incense, scatter flowers, and offer food and drink. On the eighth day of the bright half of the lunar month ⁽⁸⁵⁾, or on the day of Posadha ⁽⁸⁶⁾, recite this mantra to summon me, the Earth Goddess Firm and Steadfast: Tát da tha, chi ri, chi ri, chu ru, chu ru, ku ru, ku ru, ku tu, ku tu, tô tu, tô tu, ba ha, ba ha, sa va ri, sa va ri, soa ha. (Tadyatha ciri ciri curu curu kuru kuru kutu kutu totu totu bhaha bhaha savari savari svaha).

“Blessed One, if anyone among the Blessed One’s fourfold assembly of disciples recites this mantra one hundred and eight times to summon me, I shall come immediately. Furthermore, Blessed One, if anyone wishes to see me manifest my form so that we may speak together, that person should make the same preparations as before and then recite this mantra: Tát da tha, a cha ni, gri li ga, kơ sa na ti, si ra, sít đa ri, ha, ha, hi, hi, ku ru, ba rê, soa ha. (Tadyatha acani griliga ksanati sira sidhari ha ha hi hi kuru bhare svaha).

“Blessed One, this mantra should be recited one hundred and eight times, and the preceding mantra should also be recited. I shall then certainly manifest my form and fulfill that person’s wishes, without the slightest failure. Before reciting this mantra, however, one must first recite the mantra for personal protection: Tát da tha, ni si ri, ma sa ka ni, na ti, ku ti, bút đi, bút đi rê, bi ti, bi ti, ku ku ti, ba chi ri, soa ha. (Tadyatha nisiri masakani nati kuti budhi budhire biti biti kukuti baciri svaha).

“Blessed One, when reciting this mantra, one should take a five-colored cord, recite the mantra twenty-one times, and tie twenty-one knots in the cord. If it is fastened behind the left elbow, it will protect the person, who will no longer have anything to fear. If this mantra is recited with utmost sincerity, every request shall be fulfilled. I speak no falsehood. The Buddha, Dharma, and Sangha are my witnesses and attest to my words.”

The Blessed One then told the Earth Goddess Firm and Steadfast, “Excellent! Earth Goddess, you are able to protect this sutra and the Dharma teachers who propagate it by speaking this truthful mantra. Through this cause, you shall obtain immeasurable merit and blessings.”

Chapter 19: The Great Yaksha General

At that time, the great Yaksha general Correct and Complete Knowledge, together with the deities of the twenty-eight divisions of yakshas, rose as one from their seats in the great assembly. They bared their right shoulders, knelt with their right knees touching the ground, joined their palms toward the Blessed One, and said, “Blessed One, whether in the present or the future, in cities, villages, mountain marshes, wilderness forests, royal palaces, monastic residences, or any place whatsoever to which this Sutra of the Sovereign Golden Light is propagated, I, the great general Correct and Complete Knowledge, together with the deities of the twenty-eight divisions of yakshas, shall go to that place.

Concealing ourselves, we shall guard the Dharma teacher wherever that teacher may be, ensuring freedom from harm and the enjoyment of peace and happiness. We shall also guard all who listen to the Dharma, whether male or female, boy or girl. If, regarding this sovereign sutra, they accept and retain even a single four-line verse, a meaningful phrase, merely the title of this sovereign sutra, or the name of a Blessed One or bodhisattva appearing within it, and resolve to recite that name with reverence and make offerings, I shall guard and protect them, take them under my care, free them from calamities, and enable them to leave suffering and attain happiness.

“Blessed One, why am I named Correct and Complete Knowledge, [one who understands precisely]? The Blessed One Himself bears witness to this for me. I know all dharmas and understand all dharmas. Whatever characteristics dharmas possess and however dharmas truly are ⁽⁸⁷⁾, Blessed One, I understand them all. I possess an inconceivable light of wisdom, an inconceivable torch of wisdom, inconceivable activities of wisdom, and an inconceivable accumulation of wisdom; therefore, I thoroughly comprehend the inconceivable domain of wisdom. Blessed One, because I accurately know, accurately understand, and accurately awaken to all dharmas, and possess the ability to observe them accurately, I am called the great general Correct and Complete Knowledge.

“Through this cause, I enable Dharma teachers to be fully adorned with eloquent speech. I also cause vital energy to enter through the pores of their skin, thereby perfecting and replenishing all their physical strength, making their awe-inspiring spiritual power mighty and their light of wisdom inconceivable. Endowed with accurate recollection, they cannot be overcome; with increased physical strength, they suffer no decline; and with their faculties at ease, they continually give rise to joy.

Thus, throughout Jambudvipa, they propagate this sovereign sutra for those who have planted roots of virtue and cultivated meritorious deeds in the presence of innumerable Blessed Ones, and do not allow it swiftly to disappear. Those who listen to this sovereign sutra shall attain the inconceivable light of wisdom and an immeasurable accumulation of merit and wisdom. For innumerable kalpas in the future, they shall continually enjoy surpassing happiness among humans and devas, encounter the Blessed Ones, and swiftly realize unsurpassed bodhi.

In particular, they shall no longer pass through the darkest sufferings of the three evil destinies within the realm of Yama.”

At that time, the great general Samjnaya said, “World-Honored One, I have a mantra that I wish personally to proclaim before the World-Honored One, out of compassionate concern for the benefit of all sentient beings: Nam mô Bút đa da, nam mô Đa ma da, nam mô Săm ga da, nam mô Brắt ma da, nam mô In đra da, na ma hơ cha tu năm, ma ha ra ja năm, tát da tha, hi ri, hi ri, mi li, mi li, Gau ri, Ma ha gau ri, Găn đa ri, Ma ha găn đa ri, Đra vi đi, Ma ha đra vi đi, đăn đa, khu kun tê, ha, ha, ha, ha, ha, hi, hi, hi, hi, hi, hô, hô, hô, hô, hô, ha la, đa ma, ku đa mê, cha, cha, cha, cha, chi, chi, chi, chi, chu, chu, chu, chu, chăn đê soa ra, sít kha ra, sít kha ra, út tít ta hi, ba ga văn, săm chin ja da, soa ha. (Namo Buddhaya, namo Dharmaya, namah Samghaya, namo Brahmaya, namo Indraya,

namah caturnam mahasjanam, tadyatha hiri hiri mili mili Gauri Mahagauri Gandhari Mahagandhari Dravidi Mahadravidi danda khukunte ha ha ha ha ha, hi hi hi hi hi, ho ho ho ho ho, hala dhana kudame, ca ca ca ca, ci ci ci ci, cu cu cu cu, candesvara sikhara sikhara uttistahi bhagavan saceinjaya svaha).

“World-Honored One, whoever is able to uphold this mantra, I shall furnish with all the necessities for living and happiness, providing food and drink, clothing, flowers, fruit, and precious treasures. Whether they seek sons or daughters, silver, gold, precious treasures, or strings of jewels, I shall provide them all, allowing none of their prayers to go unfulfilled. This mantra possesses exceedingly great power.

When someone recites and upholds this mantra, I shall quickly come to that person and cause all their wishes to be fulfilled without obstruction. One who recites and upholds this mantra must know the proper procedure. First, upon a flat surface, paint an image of me four or five ancient feet in height, holding a spear ⁽⁸⁸⁾ in my hand.

Before this image, construct a four-sided ritual altar and place upon it four vessels filled with honey-water or sugar-water. Then apply fragrant substances, burn incense, and offer flower garlands. Before the altar, place an earthen brazier containing hot, glowing embers, upon which sesame seeds mixed with ghee are to be burned.

Recite the mantra above one hundred and eight times, making one burnt offering with each recitation. Continue until I, the great general Samjnaya, personally come and manifest myself. I shall ask the mantra reciter, ‘Whatever you require, tell me.’ I shall then immediately fulfill whatever that person requests.

Whether silver or gold is required, or treasure hidden beneath the earth, or an immortal who can traverse the sky and come, or the divine eye, or knowledge of others’ minds—all such things sought for the benefit of sentient beings shall be accomplished according to their wishes. Even causing sentient beings to extinguish their afflictions and attain liberation can also be accomplished.”

At that time, the World-Honored One said to the yaksha great general Samjnaya, “Excellent, great general! You are able to benefit sentient beings in this way, proclaiming this mantra to protect the true Dharma. Your meritorious benefit is truly boundless.”

Chapter 20: The Correct Treatise on the Royal Law

At that time, the earth goddess named Drdha, who was in the great assembly, once again rose from her seat, bowed her head at the feet of the World-Honored One, respectfully joined her palms, and said, “World-Honored One, in every nation, those who serve as kings cannot govern their countries, provide peace and sustenance for their people, or ensure that they themselves long remain upon the royal throne if they lack the true Dharma.

I respectfully beseech the World-Honored One, out of loving compassion, to teach me the Correct Treatise on the Royal Law, the essential principles for governing a country. Then, when kings hear this true Dharma, they will practice in accordance with its instructions and use the true Dharma to transform their people, thereby making the royal throne secure and bringing benefit and happiness to the populace.” At that time, in the great assembly, the World-Honored One said to the earth goddess Drdha, “Earth goddess, listen attentively.

In the past there was a king named Balendraketu. The king had a crown prince named Ruciraketu. Not long after the prince ascended the throne, his royal father said to Ruciraketu, ‘There is a Correct Treatise on the Royal Law called The Dharma Taught by the Devas.

Formerly, when I ascended the throne and became king, my own royal father, named Jnanabalendraketu, taught me this correct treatise. By following it, I governed the country well for twenty thousand years, and I recall that not even once did a thought of committing an unlawful act arise in me. Today, you too must act in this way.

Do not govern the country by unlawful means. What is this Correct Treatise on the Royal Law? Listen well, my son, and I shall explain it to you.’ King Balendraketu then expounded that correct treatise to his son in the following verses:

⁽¹⁾ I shall teach the treatise on royal law

that benefits and comforts living beings,

so as to dispel all doubts

and eliminate all faults.

⁽²⁾ All lords among the devas,

together with all human kings,

should give rise to joyful hearts,

join their palms, and hear my words.

⁽³⁾ Long ago, the hosts of devas

assembled upon Vajra Mountain;

the Four Heavenly Kings arose

and questioned the great Brahma King.

⁽⁴⁾ ‘Great Brahma King, most honored,

most sovereign among all devas,

please regard us with compassion

and help dispel our doubts.

⁽⁵⁾ How can one among humankind

come to be called a deva?

And for what reason

is one called a son of the devas?

⁽⁶⁾ Why is one born in the human realm

and alone becomes a human king?

And afterward, among the devas,

how does one become a lord of devas?’

⁽⁷⁾ After the protectors of the world

had questioned the great Brahma King,

the great Brahma King then

spoke to them as follows:

⁽⁸⁾ ‘Protectors of the world,

for the benefit of all beings

you have asked about the law of governing a country;

I shall explain it—listen attentively.

⁽⁹⁾ Through the power of past wholesome karma,

one is born in heaven as a lord of devas;

and again, among humankind,

one becomes a sovereign king.

⁽¹⁰⁾ The devas together offer their protection

from the moment one enters the mother’s womb;

while one remains within the mother’s womb,

the devas continue to guard one.

⁽¹¹⁾ Although born among humankind,

one is honored above others and thus called a deva;

because one is protected by the devas,

one is therefore called a son of the devas.

⁽¹²⁾ The lord of the Trayastrimsa Heaven

shares his power to aid the human king,

and all the devas

likewise lend their sovereign power.

⁽¹³⁾ He eliminates every unlawful act,

not allowing evil karma to arise;

he teaches people to cultivate goodness

so that they may be born among the devas.

⁽¹⁴⁾ Humans, asuras,

gandharvas, and others,

rakshasas and chandalas

together contribute half their strength.

⁽¹⁵⁾ Parents contribute half their strength

to help one abandon evil and practice goodness;

the devas protect one all the more

and reveal the rewards of merit.

⁽¹⁶⁾ If one commits evil karma,

then even in the present life

the devas cease to offer aid

and reveal the consequences of evil.

⁽¹⁷⁾ If the people commit evil deeds

and the king does not restrain them,

this is contrary to the true Dharma

and is not the proper way to govern and punish.

⁽¹⁸⁾ When evil is seen but not checked,

lawlessness naturally flourishes;

thus, throughout the kingdom,

deceit increases day by day.

⁽¹⁹⁾ If the king sees the people

committing evil yet does not stop them,

then the devas of the Trayastrimsa Heaven

all become angry.

⁽²⁰⁾ The government is thereby impaired,

and deceit spreads throughout the land;

foreign enemies invade,

and the entire kingdom is destroyed.

⁽²¹⁾ Homes and their furnishings,

and all possessions, are laid waste;

manifold forms of flattery and falsehood arise,

as people plunder and harm one another.

⁽²²⁾ It is through the Dharma that one becomes king,

yet if the king does not practice the Dharma,

the people of the kingdom will be scattered

like a lotus pond trampled by elephants.

⁽²³⁾ Fierce winds arise without cease,

and violent rains fall out of season;

malignant spirits produce many strange calamities,

and eclipses darken the sun and moon.

⁽²⁴⁾ The five grains, flowers, and fruits,

all crops and produce are ruined;

the country is afflicted by famine and thirst

because the king has abandoned the true Dharma.

⁽²⁵⁾ When a king abandons the true Dharma

and teaches his people what is unlawful,

then even within their own celestial palaces

the devas are filled with sorrow.

⁽²⁶⁾ Those heavenly kings

say to one another:

“When the king acts unlawfully,

the wicked factions join together.

⁽²⁷⁾ Then the royal throne becomes insecure,”

all the devas become angry,

and when the devas are angry,

that nation falls into ruin.

⁽²⁸⁾ When teachings contrary to Dharma

spread throughout the nation,

there will be conflict and deceit,

and epidemics will rage.

⁽²⁹⁾ The Lord of the Devas will not protect it,

and the other devas will also abandon it;

the nation will be destroyed,

and the king will suffer calamities.

⁽³⁰⁾ Parents, wives, and children,

brothers and sisters,

will all suffer the pain of separation,

even to the point of losing their lives.

⁽³¹⁾ Portents will appear and stars will fall;

the heat will be as of two suns;

enemies will invade from without,

and the people will be devastated.

⁽³²⁾ Great ministers esteemed by the whole nation

will suffer wrongful and untimely deaths;

even elephants, horses, and the like

will scatter and completely disappear.

⁽³³⁾ Brigands will arise everywhere,

and people will die because of lawlessness;

evil spirits will invade,

and epidemics will rage.

⁽³⁴⁾ The chief ministers of the nation,

together with their subordinate officers,

will have hearts filled with flattery and deceit,

and together they will act contrary to Dharma.

⁽³⁵⁾ When they see those who act contrary to Dharma,

they cherish and honor them;

when they see those who practice the wholesome Dharma,

they instead persecute and torment them.

⁽³⁶⁾ Because they cherish and honor the wicked

and persecute the virtuous,

the stars, winds, and rains

no longer accord with the seasons.

⁽³⁷⁾ When these three evils arise,

the true Dharma disappears;

people lose their radiance,

and the fertility of the earth is also lost.

⁽³⁸⁾ Because the wicked are honored and the virtuous despised,

three further evils arise:

unseasonable frost and hail,

while famine and epidemics spread together.

⁽³⁹⁾ The quality of grain

and fruits and seeds all declines;

therefore, throughout the nation,

most people fall ill.

⁽⁴⁰⁾ The native plants and produce

that formerly were sweet and delicious

now decline because of this,

becoming bitter, astringent, and worthless.

⁽⁴¹⁾ The forests and gardens that once were beautiful,

all excellent places for recreation,

suddenly become barren,

and all who see them are grieved.

⁽⁴²⁾ Rice, glutinous rice, and other firm grains

gradually lose their quality;

people no longer delight in eating them—

how then could they increase their strength?

⁽⁴³⁾ The people lose their radiance;

their beauty and health decline.

Though they eat and drink in abundance,

they still do not gain vigor.

⁽⁶⁴⁾ Throughout that entire nation,

people of every class

have little strength and poor health,

and are incapable of performing their work.

⁽⁶⁵⁾ Many among the people fall ill,

and their bodies suffer many pains;

ghosts and demons spread everywhere,

and rakshasas arise accordingly.

⁽⁶⁶⁾ When a king acts contrary to Dharma

and associates closely with the wicked,

all three worlds ⁽⁸⁹⁾

thereby suffer decline and harm.

⁽⁶⁷⁾ Countless evil portents

appear throughout the nation,

all because the wicked are seen

yet overlooked, neither punished nor expelled.

⁽⁶⁸⁾ Through the blessing and protection of the devas,

he was made the king,

yet he does not use the true Dharma

to safeguard his nation.

⁽⁶⁹⁾ Those who perform wholesome deeds

will be reborn among the devas,

while those who perform evil deeds

will, at death, fall into the three evil destinies.

⁽⁷⁰⁾ If a king is lax

and permits his people to commit evil,

then the minds of the devas of Trayastrimsa

will burn with anguish.

⁽⁷¹⁾ One who does not heed the teachings of the devas

or obey the words of his parents

is a person contrary to Dharma,

neither a true king nor a filial son.

⁽⁷²⁾ If, within his own nation,

he sees anyone acting contrary to Dharma,

he must punish that person according to law

and must not let the matter pass.

⁽⁷³⁾ Therefore, the hosts of devas

together protect such a king,

because he eradicates evil ways

and follows the wholesome Dharma.

⁽⁷⁴⁾ In this very life, that king

will receive favorable karmic results,

because, regarding good and evil,

he knows how to exhort his people to practice one and abandon the other.

⁽⁷⁵⁾ Because he instructs them concerning the results of good and evil,

he is fit to be a king;

the devas together protect him,

and the devas together rejoice.

⁽⁷⁶⁾ Because he benefits himself and others

and governs the nation according to the true Dharma,

when he sees flatterers and deceivers,

he must punish them according to law.

⁽⁷⁷⁾ Even if he should lose his throne

or face the loss of his life,

he must resolutely refuse to do evil

and never overlook evil when he sees it.

⁽⁷⁸⁾ The gravest cause

of losing the royal throne

is entirely flattery and deceit;

therefore, these must be punished.

⁽⁷⁹⁾ Flattery and deceit are falsehoods

that bring a nation to ruin

and harm the laws of kingship,

like an elephant entering a flower garden.

⁽⁸⁰⁾ The Lord of the Devas becomes angry,

and the asuras do likewise,

when one becomes a king

yet does not govern the nation according to Dharma.

⁽⁸¹⁾ Therefore, he must punish

evil persons according to law,

reforming them through goodness,

and must not follow what is contrary to Dharma.

⁽⁸²⁾ He should rather lose his own life

than follow companions who act contrary to Dharma;

toward kin and those who are not kin,

he should regard everyone equally.

⁽⁸³⁾ If he is a king of true Dharma

and shows no partiality toward factions,

his renown as a “Dharma king”

will resound throughout the three realms.

⁽⁸⁴⁾ The devas in Trayastrimsa

will rejoice and say:

“This king among humans

is truly our son.

⁽⁸⁵⁾ He knows how to transform his people through goodness,

and knows how to govern the nation by the true Dharma;

by exhorting them to practice the Dharma,

he will be reborn in our celestial palace.”

⁽⁸⁶⁾ The devas and their celestial sons,

together with the hosts of asuras,

because the king teaches and transforms through the Dharma,

will rejoice in their hearts.

⁽⁸⁷⁾ The devas will all rejoice

and protect that king;

the stars will move in their proper stations,

and the sun and moon will not depart from their courses.

⁽⁸⁸⁾ Gentle winds will blow in due season,

and sweet rain will fall at the proper times;

grains and fruits will flourish and ripen,

and the people will suffer neither hunger nor thirst.

⁽⁸⁹⁾ All the hosts of devas

may conceal themselves within the royal palace,

praying that the king

will selflessly propagate the Dharma.

⁽⁹⁰⁾ Revere the treasure of the Dharma

and bring peace and happiness to the people;

remain close to the treasure of the Dharma,

and karmic blessings will adorn you of themselves.

⁽⁹¹⁾ Your relatives will always rejoice

and always remain far from evil ways;

if you teach people through the Dharma,

peace and happiness will endure.

⁽⁹²⁾ Cause all the people

to cultivate the ten wholesome actions;

then the entire nation will prosper,

and the land will be peaceful.

⁽⁹³⁾ When a king teaches and transforms through the Dharma

and tames those who do evil,

he gains a good reputation

because he brings benefit and happiness to his people.

At that time, all those in the great assembly, including the kings, heard the Blessed One speak of how the kings of ancient times governed their nations according to the true Dharma. Each attained a rare understanding, and with great joy they placed their faith in it, accepted it, and practiced it accordingly.