金光明最勝王經

Chapter 1: Opening the Dharma Assembly

Thus have I heard. At one time, the Blessed One was on Vulture Peak near the city of Rajagriha, abiding in the Dharma realm, supremely luminous and exceedingly profound. That Dharma realm is the domain of the Buddhas and the dwelling place of the Blessed One.

At that time, the assembly included ninety-eight thousand great bhiksus, all of whom were arhats. They had skillfully disciplined themselves and were like lordly elephants; their defilements had been exhausted, and they were free of afflictions. Their minds were well liberated, and their wisdom was well liberated.

They had accomplished what was to be done and had laid down every burden. They had attained their own benefit and utterly exhausted the fetters. They had attained great mastery and abided in pure precepts.

Endowed with skillful means and adorned with wisdom, they had attained the eight liberations and reached the other shore. Their names were the Venerable Ajnata Kaundinya, the Venerable Ashvajit, the Venerable Vashpa, the Venerable Mahanama, the Venerable Bhadrika, the Venerable Mahakashyapa, the Venerable Uruvilva Kashyapa, the Venerable Gaya Kashyapa, the Venerable Nadi Kashyapa, the Venerable Shariputra, the Venerable Mahamaudgalyayana, and the Venerable Ananda, who still occupied the stage of training.

After midday, these great shravakas emerged together from meditative concentration, approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side.

There were hundreds of thousands of myriads of kotis of great bodhisattvas, possessed of great majestic virtue like great naga kings. Their renown resounded everywhere, and all knew of them. They constantly delighted in practicing pure giving and pure morality; throughout countless kalpas, they cultivated patience and diligence.

They transcended all states of meditation, keeping the mind immediately present. They opened the gateway of wisdom and skillfully employed expedient means. They freely traveled by means of wondrous supernormal powers.

They had attained dharanis and inexhaustible eloquence. They had severed the afflictions and were free of every bondage. They were already near the attainment of omniscient wisdom.

They subdued adherents of other paths and caused them to give rise to pure minds. They turned the Dharma wheel and guided devas and humans to liberation. They adorned Buddha lands throughout the ten directions and brought benefit to sentient beings in all six realms.

They had accomplished great wisdom and perfected great patience. They possessed minds of great loving-kindness and compassion and the power of great steadfastness. They served the Buddhas and did not enter nirvana.

They made vast vows extending to the end of the future. In the presence of the Buddhas, they deeply planted pure causes. Throughout the three times, they realized the patience of the non-arising of dharmas.

They transcended the domain trodden by the two vehicles. With great and skillful expedient means, they taught and transformed the worlds. They were able to expound fully the teachings of the Buddhas.

They had completely penetrated the profound and esoteric principle of emptiness and were free of all doubt. Their names were Bodhisattva Unobstructed Turning of the Dharma Wheel, Bodhisattva Constantly Giving Rise to the Resolve to Turn the Dharma Wheel, Bodhisattva Constant Diligence, Bodhisattva Unceasing, Bodhisattva Maitreya, Bodhisattva Manjushri, Bodhisattva Avalokiteshvara, Bodhisattva Sovereign King of Mastery in Dharani, Bodhisattva King Adorned with Great Eloquence, Bodhisattva King of Mount Sumeru, Bodhisattva King of the Profound Great Ocean, Bodhisattva Jeweled Banner, Bodhisattva Great Jeweled Banner, Bodhisattva Kshitigarbha, Bodhisattva Akashagarbha, Bodhisattva Mastery of the Jeweled Hand, Bodhisattva Vajrapani, Bodhisattva Power of Joy,

Bodhisattva Power of the Great Dharma, Bodhisattva Light of Great Adornment, Bodhisattva Adorned with Great Golden Light, Bodhisattva Pure Morality, Bodhisattva Constant Concentration, Bodhisattva Supremely Pure Wisdom, Bodhisattva Steadfast Diligence, Bodhisattva Mind Like Space, Bodhisattva Uninterrupted Great Vow, Bodhisattva Bestowing Medicine, Bodhisattva Healer of All Afflictive Illnesses, Bodhisattva King of Physicians, Bodhisattva Exalted King of Joy, Bodhisattva Recipient of the Supreme Prophecy, Bodhisattva Great Cloud of Pure Light, Bodhisattva Great Cloud Upholding the Dharma, Bodhisattva Great Cloud of Renown, Joy, and Bliss, Bodhisattva Great Cloud Manifesting Boundless Renown, Bodhisattva Great Cloud Lion's Roar, Bodhisattva Great Cloud Bull King's Roar,

Bodhisattva Great Cloud Auspiciousness, Bodhisattva Great Cloud of Jeweled Virtue, Bodhisattva Great Cloud Treasury of the Sun, Bodhisattva Great Cloud Treasury of the Moon, Bodhisattva Great Cloud Starlight, Bodhisattva Great Cloud Firelight, Bodhisattva Great Cloud Lightning, Bodhisattva Great Cloud Voice of Thunder, Bodhisattva Great Cloud Pervasive Rain of Wisdom, Bodhisattva Great Cloud King of Pure Rain, Bodhisattva Great Cloud King of Flowering Trees, Bodhisattva Great Cloud Fragrance of the Blue Lotus, Bodhisattva Great Cloud Cool-Bodied with the Fragrance of Precious Sandalwood, Bodhisattva Great Cloud Dispelling Darkness, and Bodhisattva Great Cloud Destroying Cataracts.

After midday, these great bodhisattvas emerged together from meditative concentration, approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side.

There were also five hundred and eight thousand Licchavi youths, named Youth Lion's Light, Youth Lion's Wisdom, Youth Dharma Tree, Youth Indra Tree, Youth Great Light, Youth Great Valor, Youth Protected by the Buddha, Youth Protected by the Dharma, Youth Protected by the Sangha, Youth Protected by Vajra, Youth Protected by Space, Youth Roar of Space, Youth Jeweled Treasury, and Youth Auspicious Wondrous Treasury. Such youths were their leaders.

Together they stood firmly in unsurpassed awakening and had profound faith and delight in the Mahayana. After midday, they approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side. There were forty-two thousand sons of devas, named Son of Devas Joyful to Behold, Son of Devas Joy and Delight, Son of Devas Sunlight, Son of Devas Moon Diadem, Son of Devas Luminous Wisdom, Son of Devas Pure Wisdom of Space, Son of Devas Dispelling Afflictions, and Son of Devas Auspiciousness.

Such sons of devas were their leaders. They made great vows to safeguard the Mahayana and cause the true Dharma to shine continuously. After midday, they approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side.

There were twenty-eight thousand naga kings: Naga King Lotus, Naga King EÁ La Diep, Naga King Great Power, Naga King Great Roar, Naga King Little Wave, Naga King Holder and Commander of the Waters, Naga King Golden Face, and Naga King Wish-Fulfilling. Such naga kings were their leaders. They constantly delighted in recollecting the true Dharma of the Mahayana, in which they had profound faith, and which they praised and upheld.

After midday, they approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side. There were thirty-six thousand yakshas, led by the Heavenly King Vaishravana. Their names were Yaksha Amba, Yaksha Holder of Amba, Yaksha Treasury of Lotus Light, Yaksha Lotus Face, Yaksha Knitted Brows, Yaksha Manifesting Great Terror, Yaksha Shaker of the Earth, and Yaksha Devourer.

Such yakshas delighted in the true Dharma of the Blessed One, sincerely upheld it, and were never indolent. After midday, they approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew and sat together to one side. There were forty-nine thousand garuda kings, led by King Power of the Fragrant Elephant; there were gandharvas, asuras, kimnaras, mahoragas, and others; there were immortals and spirits of forests, mountains, rivers, and seas; there were kings of great countries, accompanied by their queens and royal consorts; and there were men and women of pure faith.

These assemblies of humans and devas all came and gathered together, all vowing to safeguard the supreme Mahayana, examine its texts and meanings, recite and memorize it, study and receive it, retain it in their minds, and copy and circulate it ⁽²⁾. After midday, they approached the Blessed One, bowed their heads at his feet, circumambulated him three times to the right, then withdrew, and each assembly sat to one side.

Such was the great assembly, comprising shravakas, bodhisattvas, human beings, devas, and the eight classes of dragons and divine beings. When all had gathered, each single-mindedly joined their palms in reverence and gazed upon the Blessed One without taking their eyes from him. They joyfully wished to hear the supreme and wondrous true Dharma.

At that time, after midday, the Blessed One emerged from samadhi, surveyed the great assembly, and spoke the following verses:

⁽¹⁾ The Golden Light,

this wondrous sutra,

is supreme above all,

the king of sutras.

This sutra is exceedingly profound

and difficult to hear;

this sutra is indeed

the domain of the Buddhas.

(2–3) Today the Tathagata

shall proclaim

such a sutra

to the entire assembly.

In the east is

Tathagata Akshobhya;

in the south is

Tathagata Ratnaketu;

the Tathagata in the west

is Amitayus;

the Tathagata in the north

is Dundubhisvara.

These four Tathagatas

in the four directions

together employ their divine might

to protect this sutra.

⁽⁴⁾ The Tathagata shall teach

the wondrous Dharma of repentance;

this Dharma is auspicious,

this Dharma is supreme.

The power of this Dharma

extinguishes every evil deed

and completely eliminates

all unwholesome conduct;

⁽⁵⁾ it dispels every kind

of suffering and calamity,

and constantly brings

immeasurable peace and happiness.

The foundation of this Dharma

is omniscient wisdom,

and it is adorned

with countless virtues.

⁽⁶⁾ Those whose bodies

are not whole,

whose lives are about

to be destroyed,

before whom fearful signs

have already appeared,

and from whom devas and benevolent spirits

have all withdrawn;

⁽⁷⁾ whose friends have become angry,

whose relatives have become estranged,

who face opposition on every side,

and whose possessions have been scattered;

⁽⁸⁾ who are afflicted by malefic stars,

invaded by pernicious poisons,

overwhelmed by sorrow,

and oppressed by suffering;

⁽⁹⁾ who are troubled

by nightmares in sleep—

such persons should

bathe themselves thoroughly

and put on garments

that are clean and pure.

⁽¹⁰⁾ Toward this sutra,

this wondrous scripture,

exceedingly profound

and praised by the Tathagata,

they should be attentive,

their minds undistracted;

they should study and recite it,

listen to and receive it,

retain it in their minds,

and devotedly uphold it.

⁽¹¹⁾ Then, through the awesome power

of the Dharma of this sutra,

they shall be freed

from every calamity,

and all their sufferings

shall be entirely extinguished.

⁽¹²⁾ The Four Heavenly Kings,

protectors of the world,

together with the great ministers

who attend upon them,

and innumerable yakshas,

shall single-mindedly protect them.

(13–14) There is also the goddess

Mahasarasvati,

the deity of the Nairanjana River,

Mother Hariti,

the earth deity Dridha,

Brahma and Shakra,

together with dragon kings,

kinnaras,

the king of the garudas,

asuras, and devas.

⁽¹⁵⁾ All these devas

and hosts of divine beings,

each accompanied

by their own retinues,

shall come together to protect

such a person,

never leaving them

by day or by night.

⁽¹⁶⁾ The Tathagata shall speak

of the Dharma of this sutra,

this exceedingly profound scripture,

the domain of the Tathagata,

and the secret teaching

of all the Tathagatas,

which is difficult to encounter

even in thousands of myriads of kalpas.

⁽¹⁷⁾ Whoever hears this sutra

and expounds it to others,

rejoices in it,

or sets forth offerings,

⁽¹⁸⁾ such a person shall,

for immeasurable kalpas,

be honored by devas and humans,

dragons and divine beings.

⁽¹⁹⁾ A mass of merit

greater than the sands of the Ganges—

those who study and recite

the Dharma of this sutra

shall obtain

such a mass of merit.

⁽²⁰⁾ They shall be protected

by the Blessed Ones

throughout the ten directions

and by bodhisattvas

of profound practice,

and shall be freed

from suffering and adversity.

⁽²¹⁾ When making offerings to this sutra,

one should, as stated,

bathe thoroughly,

present flowers and incense,

and give rise to a compassionate mind

for the sake of those who make offerings.

⁽²²⁾ Those who wish to hear this sutra

must purify their minds,

constantly give rise to joy,

and increase their merit.

⁽²³⁾ Those who listen to this sutra

with reverence

have thereby made good use

of their human bodies

and shall leave far behind

all suffering and calamity.

⁽²⁴⁾ Only when such persons’ roots of virtue

have fully matured,

and they are praised together

by all the Tathagatas,

shall they hear this sutra

and this Dharma of repentance.

Chapter 2: The Lifespan of the Blessed One

In the city of Rajagriha there was a bodhisattva named Ruciraketu ⁽³⁾, who in the past had served and made offerings to immeasurable Buddhas and planted roots of virtue. At that time, Bodhisattva Ruciraketu was alone in a secluded place and thought, “For what reason is the lifespan of the Blessed One Shakyamuni so short, being only eighty years?” He further reflected, “As the Blessed One has taught, there are two causes for obtaining a long lifespan.

What are these two? The first is not harming living beings; the second is giving food and drink. Yet for countless great kalpas the Blessed One Shakyamuni has not harmed living beings and has practiced the ten wholesome deeds.

Moreover, he has constantly given food and drink to hungry and thirsty beings, and has even given away his own blood, flesh, bones, and marrow, to say nothing of food and drink.”

As Bodhisattva Ruciraketu reflected in this way upon the Blessed One, through the Blessed One’s awesome power his chamber suddenly became vast, beautiful, and pure. It was adorned with intermingled colors of precious indranila and vaidurya gems and appeared like the pure lands of the Buddhas. An exquisitely wonderful fragrance, surpassing even the fragrances of the devas, pervaded the entire place.

On the four sides of the chamber stood four supreme and exquisitely fashioned jeweled lion thrones, each made from four kinds of precious gems. Upon the jeweled thrones were spread precious celestial fabrics. From each of the four jeweled thrones appeared an exquisitely wondrous lotus adorned with precious gems and of a size befitting the Blessed Ones.

Upon the four lotuses were four Blessed Ones: the Blessed One Akshobhya in the east, the Blessed One Ratnaketu in the south, the Blessed One Amitayus in the west, and the Blessed One Dundubhisvara in the north. Each Blessed One sat cross-legged upon a jeweled throne and emitted a great light that brilliantly illuminated the entire city of Rajagriha, the entire great trichiliocosm, and Buddha realms throughout the ten directions as numerous as the sands of the Ganges.

Celestial flowers rained down, and celestial music sounded.

At that time, throughout Jambudvipa and the great trichiliocosm, all sentient beings, through the awesome power of these Blessed Ones, experienced supreme and subtle happiness and lacked nothing whatsoever. Those whose bodies were incomplete became whole. The blind gained sight. The deaf gained hearing. The mute gained speech. The foolish became wise. The insane regained their senses. Those in rags obtained clothing. Those who had been despised gained respect. Those who were filthy became clean. Throughout this world, all manner of rare and wondrous events occurred.

At that time, when Bodhisattva Ruciraketu saw the four Blessed Ones and all these rare and wondrous events, he was filled with immense joy. Joining his palms, he single-mindedly gazed upon their supreme marks and excellent characteristics. The bodhisattva again reflected upon the immeasurable merit of the Blessed One Shakyamuni, yet he remained doubtful concerning his lifespan: “Why does the Blessed One, whose merit is immeasurable, have so short a lifespan of only eight decades?”

At that time, the four Blessed Ones said to Bodhisattva Ruciraketu, “Good son, you should not speculate upon the length or brevity of the lifespan of Tathagata Shakyamuni. Why is this? Good son, among devas, humans, Brahmas, Maras, shramanas, brahmins, and all human and nonhuman beings, the Tathagatas see none who could calculate and know the limit of the lifespan of Tathagata Shakyamuni, except those who have attained unsurpassed perfect enlightenment.”

The four Blessed Ones wished to proclaim the lifespan of the Blessed One Shakyamuni. Through their awesome power, devas of the Desire Realm and Form Realm, the eight classes of dragons and divine beings, and innumerable bodhisattvas all came and assembled in the wondrous chamber of Bodhisattva Ruciraketu. Before this great assembly, the four Blessed Ones, wishing to reveal the lifespan of the Blessed One Shakyamuni, spoke the following verses:

⁽¹⁾ One might know the number of drops

in all the great oceans,

yet one could never know

the lifespan of the Shakya Sage.

⁽²⁾ Grind Mount Sumeru

into mustard seeds;

the number of those seeds

may be known,

but none can know

the lifespan of the Venerable Shakya.

⁽³⁾ One may know

the number of dust motes of the great earth,

but cannot count or know

the lifespan of the Venerable Shakya.

⁽⁴⁾ One may measure space

and know its utmost bounds,

but cannot fathom

the lifespan of the Venerable Shakya.

⁽⁵⁾ Even if someone lived for

hundreds of thousands of kalpas,

constantly exerting all his strength

to calculate it,

he still could not know

the lifespan of the Venerable Shakya.

⁽⁶⁾ By not harming living beings

and by offering food and drink—

through precisely these two kinds

of wondrous causes—

one comes to attain

a long lifespan.

⁽⁷⁾ Therefore, the lifespan

of the Greatly Awakened One

is such that scarcely anyone

can know its measure.

Just as time ⁽⁴⁾

is boundless and endless,

so too is the lifespan

of the Venerable Shakya.

⁽⁸⁾ Wondrous Banner, you should know:

you must not harbor doubts;

of the lifespan of those

supreme and unsurpassed ones,

not a single person

can know the measure.

At that time, when Bodhisattva Wondrous Banner heard the four Blessed Ones speak of the inexhaustible lifespan of the Blessed One Shakyamuni, he addressed them, saying, “Revered Blessed Ones, why does the Blessed One Shakyamuni manifest such a short lifespan?” The four Blessed Ones told Bodhisattva Wondrous Banner, “Good man, when the Blessed One Shakyamuni appears during an age replete with the five defilements, the human lifespan is only about a hundred years.

People are base in nature, meager in roots of goodness, and devoid of faith and understanding. Most such people hold the view of a self, the view of a living being, the view of a soul, and the view of a person—views that nourish error and are themselves erroneous—the view of self and what belongs to self, the view of eternalism, and the view of nihilism. ⁽⁵⁾ In order to benefit such ordinary beings and adherents of other teachings, to cause them to develop right understanding and swiftly attain unsurpassed wisdom, the Tathagata Shakyamuni manifests a short lifespan.

“Good man, the Tathagata Shakyamuni wishes to let sentient beings see him enter nirvana so that they will conceive the thought that he is difficult to encounter and become deeply concerned. Regarding the scriptural Dharma he teaches, they will urgently receive, retain, examine, and recite it until thoroughly proficient, and will expound it to others without ever treating it lightly. It is for this purpose that the Tathagata Shakyamuni manifests a short lifespan.

The reason is this: if the sentient beings described above were to see that the Tathagata Shakyamuni did not enter nirvana, they would not conceive thoughts of reverence or of how difficult he is to encounter. Nor would they be concerned to receive, retain, examine, and recite until thoroughly proficient the profound scriptural Dharma he proclaims, or to expound it to others. Why is this?

Because when people constantly see the Buddha, they cease to revere him.

“Good man, suppose someone sees that his parents possess abundant riches, gold, and jewels. The child does not regard that wealth as rare or difficult to obtain. Why? Because the child thinks that his parents and their wealth will remain forever. Good man, those sentient beings are likewise. If they see that the Tathagata Shakyamuni does not enter nirvana, they will not conceive the thought that he is rare and difficult to encounter, because they see him constantly.

“Good man, suppose someone’s parents are poor and destitute, possessing little wealth. Their impoverished child goes to a royal palace or the mansion of a great minister and, seeing it filled with riches, conceives the thought that such wealth is rare and difficult to obtain. Wishing to possess wealth, this child labors in every way, diligently and without indolence, in order to escape poverty and enjoy peace and happiness.

Good man, those sentient beings are likewise. Only when they see the Tathagata Shakyamuni enter nirvana will they conceive the thought that he is difficult to encounter and become deeply concerned. They will think, ‘Only after countless kalpas does a Buddha appear, just as the udumbara flower appears but once after a very long time.’ Thinking thus, they conceive the thought that he is rare and difficult to encounter.

When they meet a Buddha, they therefore honor and trust him; when they hear him teach the Dharma, they regard his words as true. They receive and retain all the scriptural Dharma and do not treat it lightly. Good man, for the reasons stated above, the Tathagata Shakyamuni does not remain in the world for a long time but swiftly enters nirvana.

Good man, in this way the Tathagatas employ skillful means to bring sentient beings to spiritual maturity.” Having spoken thus, the four Blessed Ones suddenly disappeared.

Then Bodhisattva Wondrous Banner, together with immeasurable bodhisattvas and countless sentient beings, went to the summit of Vulture Peak, to the place where the Blessed One Shakyamuni was. After bowing at his feet, they stood to one side. Bodhisattva Wondrous Banner gave the Blessed One a complete account of the foregoing events.

At that time, the four Blessed Ones had also arrived at Vulture Peak, at the place where the Blessed One Shakyamuni was. Each approached the jeweled throne in his respective direction and sat down. They then told their bodhisattva attendants, “Good men, go to the Tathagata Shakyamuni and, on behalf of the Tathagata, on behalf of the Tathagata, inquire after him, saying, ‘Are you free from illness and affliction, vigorous in movement, and dwelling in peace and happiness?’ You should further address him thus: ‘Excellent, Blessed One!

May you now proclaim the Sutra of Golden Light, this supremely profound essential Dharma, to benefit sentient beings, eliminate hunger and thirst, and bring them peace and happiness. My Blessed One rejoices in this undertaking.’”

The attendants went together to the Blessed One Shakyamuni, bowed at his feet, and then stood to one side. Together they addressed him, saying, “Blessed One, our Teachers of gods and humans send immeasurable greetings and ask whether you are free from illness and affliction, vigorous in movement, and dwelling in peace and happiness.” The attendants further addressed him thus: “Excellent, Blessed One! May you now proclaim the Sutra of Golden Light, this supremely profound essential Dharma, to benefit sentient beings, eliminate hunger and thirst, and bring them peace and happiness. Our Teachers of gods and humans rejoice in this undertaking.”

Then the Blessed One Shakyamuni—the Tathagata, the Worthy One, the Perfectly Enlightened One—said to the bodhisattva attendants, “Excellent! The four Tathagatas, wishing to bring benefit, peace, and happiness to sentient beings, have exhorted the Tathagata to proclaim this essential Dharma!” He then spoke the following verses:

⁽⁹⁾ The Tathagata constantly abides

upon the summit of Vulture Peak,

proclaiming the precious sutra,

the Golden Light;

yet, in order to bring

all sentient beings to spiritual maturity,

the Tathagata manifests

entry into nirvana.

⁽¹⁰⁾ Ordinary sentient beings

hold mistaken views

and therefore cannot believe

the words spoken by the Tathagata;

precisely to bring such

sentient beings to spiritual maturity,

the Tathagata manifests

entry into nirvana.

At that time, in the great assembly, there was a brahmin of the Kaundinya clan named Dharma Master Prophecy. Together with innumerable brahmins, he made offerings to the Blessed One. Then, hearing the Blessed One speak of entering nirvana, tears and mucus streamed down his face.

He stepped forward, bowed at the Blessed One’s feet, and said: “Blessed One, if the Blessed One truly possesses great loving-kindness and compassion for sentient beings, taking pity upon them, benefiting them, and bringing them peace and happiness, unequaled like a father and mother; if you are the refuge of the entire world, like the full orb of the moon; if you illuminate all with great wisdom, like the newly risen sun; and if you behold everyone everywhere with equal compassion, regarding each as you regard the Venerable Rahula—then I beg you to grant me one wish.”

Having heard this request, the Blessed One remained silent. But through his spiritual power, a Licchavi youth in the great assembly named Delightful to All said to the brahmin Kaundinya: “Great brahmin, what wish do you desire to ask of the Blessed One? I can fulfill it for you.”

The brahmin Kaundinya said: “Youth, I wish to make an offering to ⁽⁶⁾ the supreme Blessed One, and therefore I ask him to give me a small relic, no larger than a mustard seed. Why do I make this request? Because I once heard that if any good man or good woman obtains even a mustard-seed-sized relic of the Blessed One and reverently makes offerings to it, that person will be reborn in the Heaven of the Thirty-Three and become Sakra.”

Hearing this, the Licchavi youth said to the brahmin: “If you wish to be reborn in the Heaven of the Thirty-Three and enjoy rewards surpassing those of humans, then listen wholeheartedly to the Sutra of Golden Light. This sutra surpasses all other sutras and is difficult to comprehend and difficult to enter. Sravakas and pratyekabuddhas cannot understand it. This sutra produces boundless rewards of merit and virtue, leading ultimately to the attainment of unsurpassed wisdom. For now, I have spoken of it to you only in brief.”

The brahmin said: “Excellent, youth. Yet the Sutra of Golden Light is exceedingly profound and supreme, difficult to comprehend and difficult to enter. Sravakas and pratyekabuddhas cannot understand it, much less people such as ourselves, dwelling in remote borderlands and possessing little wisdom. How could we understand it? Therefore, today I ask only for a mustard-seed-sized relic of the Blessed One, so that I may take it back to my native land, enshrine it in a jeweled casket, and reverently make offerings to it. Then, after my life ends, I shall become Sakra and perpetually enjoy peace and happiness. Why, youth, can you not ask the Fully Enlightened One to grant me such a wish?”

When the brahmin had spoken, the Licchavi youth recited the following verses to him:

⁽¹¹⁾ The swiftly flowing waters

of the Ganges River

may bring forth

white lotus blossoms;

golden-colored birds

may become white,

or black-colored birds

may become red;

⁽¹²⁾ or the jambu tree

may bear tala fruit,

and the kharjura tree

may bear amra fruit;

⁽¹³⁾ such rare phenomena

may undergo transformation,

but relics of the Blessed One

still cannot exist.

⁽¹⁴⁾ Suppose that turtle hair

could be woven into a fine robe,

and that robe could be

worn in the cold season;

only then could one find

relics of the Blessed One.

⁽¹⁵⁾ Suppose that mosquitoes’ legs

could support a lofty pavilion

so exceedingly firm

that it could not be shaken;

only then could one find

relics of the Blessed One.

⁽¹⁶⁾ Suppose that a leech’s mouth

grew white teeth,

both long and large,

sharp as pointed blades;

only then could one find

relics of the Blessed One.

⁽¹⁷⁾ Suppose that rabbits’ horns

could be fashioned into a ladder,

and by climbing that ladder

one could reach the celestial palace;

only then could one find

relics of the Blessed One.

⁽¹⁸⁾ Suppose that mice climbed that ladder

to battle the asuras

and obscure the moon

in the midst of space;

only then could one find

relics of the Blessed One.

⁽¹⁹⁾ Suppose that flies became drunk on wine,

flew throughout the villages,

and erected

countless houses;

only then could one find

relics of the Blessed One.

⁽²⁰⁾ Suppose that a donkey’s muzzle

became red like

the fruit of the bimba tree

and could skillfully sing and dance;

only then could one find

relics of the Blessed One.

⁽²¹⁾ Suppose that crows and owls

could dwell together in one place,

and that both sides

lived in harmony with one another;

only then could one find

relics of the Blessed One.

⁽²²⁾ If pala leaves

could become a canopy

capable of sheltering one

from a mighty rainstorm;

only then could one find

relics of the Blessed One.

⁽²³⁾ Suppose that a great ship,

laden with gold and jewels,

could sail swiftly

across the dry land;

only then could one find

relics of the Blessed One.

⁽²⁴⁾ And if a sparrow,

holding Mount Gandhamadana in its beak,

could fly wherever it wished;

only then could one find

relics of the Blessed One.

Having heard these verses, the brahmin Dharma Master Prophecy replied in verse to the youth Delightful to All:

⁽²⁵⁾ Excellent, O youth,

great and auspicious one,

who skillfully employs

the wisdom of skillful means;

thus you have received

the supreme prophecy from the Blessed One.

⁽²⁶⁾ The awe-inspiring virtue of the Blessed One

is exceedingly great,

replete with the power

to protect and save the world;

now listen as I

explain it in due order.

⁽²⁷⁾ The realm of the Blessed One

is exceedingly difficult to fathom;

throughout the entire world,

none is his equal.

His Dharma-body

abides eternally in its essential nature,

and spiritual cultivation cannot

cause it to differ.

⁽²⁸⁾ All the Blessed Ones

are identical in essential nature,

and the Dharma they teach

is likewise the same.

Therefore, the Blessed Ones

are originally uncreated,

and furthermore,

originally unarisen.

⁽²⁹⁾ The vajra bodies

of all the Blessed Ones

provisionally manifest

responsive transformation bodies.

Therefore, relics

of all the Blessed Ones,

even as small as a mustard seed,

originally do not exist.

⁽³⁰⁾ The bodies of the Blessed Ones

are not flesh and blood;

how then could there be

sacred bone relics?

Yet through skillful means,

they leave behind sacred bones

in order to benefit

all kinds of sentient beings.

⁽³¹⁾ The Dharma-body is the Buddha,

and the dharmadhatu is also the Buddha.

The Dharma-body alone truly is

the body of the Buddha,

and the Dharma taught by the Buddha

is that very dharmadhatu.

In the great assembly were thirty-two thousand devas. When they heard this teaching concerning the indestructible lifespan of the Blessed One, they all aroused the aspiration for unsurpassed bodhi. Rejoicing and exulting, they experienced what they had never experienced before. Then, speaking with different mouths but in one voice, they recited the following verses:

⁽³²⁾ The Buddha does not enter cessation,

nor does the Dharma perish.

Only for the benefit

of all sentient beings

does the Buddha manifest

the appearance of passing into extinction.

⁽³³⁾ The Buddha is indeed

inconceivable;

the wondrous body of the Buddha

never undergoes change.

Yet for the benefit

of all sentient beings,

the Buddha manifests

every form of adornment.

At that time, the bodhisattva Ruciraketu, in the very presence of the Blessed One, the four Blessed Ones, the two great beings, and the many devas, heard this teaching concerning the lifespan of the Blessed One. He again rose from his seat, respectfully joined his palms, and addressed the Blessed One: “Blessed One, if it is true that the Blessed Ones do not enter nirvana and possess no relics, why was it stated in earlier sutras that you enter nirvana and leave relics for humans and devas to honor and make offerings to?

The Blessed Ones of the past have already passed away, and their sacred bones are presently distributed throughout the world. Humans and devas make offerings to them and thereby gain limitless merit. Yet today it is said that no such relics exist, causing doubt to arise.

I implore the Blessed One, out of compassion, to explain this fully and extensively for us.”

At that time, the Blessed One said to Bodhisattva Ruciraketu and the entire assembly, “You should understand that the statements that there is nirvana and that there are relics are spoken according to a hidden meaning. Concerning this meaning, focus your minds and listen attentively. Good son, a bodhisattva-mahasattva should understand as follows: there are ten principles by which the true meaning of the Tathagata’s teaching that there is great and ultimate nirvana may be comprehended.

What are the ten? First, because all Tathagatas have ultimately extinguished the afflictive hindrances and the cognitive hindrances, it is called nirvana. Second, because all Tathagatas skillfully and thoroughly comprehend the absence of inherent nature in persons and the absence of inherent nature in dharmas, it is called nirvana.

Third, because all Tathagatas are able to transform the basis of the body and the basis of dharmas, it is called nirvana. Fourth, because all Tathagatas naturally suspend their work of guiding sentient beings [when the conditions for guiding them have come to an end], it is called nirvana. Fifth, because all Tathagatas realize the Dharma-body, which is without differentiation, it is called nirvana.

Sixth, because all Tathagatas thoroughly comprehend the nondual nature of samsara and nirvana, it is called nirvana. Seventh, because all Tathagatas thoroughly comprehend the fundamental nature of all dharmas and bring about purity, it is called nirvana. Eighth, because all Tathagatas skillfully cultivate the non-arising and non-ceasing of all dharmas, it is called nirvana.

Ninth, because all Tathagatas attain right wisdom concerning suchness, it is called nirvana. Tenth, because all Tathagatas realize the nondifferentiation of the nature of all dharmas and the nature of nirvana, it is called nirvana. Such are the ten principles according to which it is said that there is nirvana.

Good son, a bodhisattva-mahasattva should understand as follows: there are another ten principles by which the true meaning of the Tathagata’s teaching that there is great and ultimate nirvana may be comprehended. What are the ten? First, every kind of affliction has craving as its root and arises from craving; because all Tathagatas have severed craving, it is called nirvana.

Second, all Tathagatas have completely severed craving and do not apprehend any dharma whatsoever; because there is no apprehending, there is neither going nor coming, and thus it is called nirvana. Third, because there is neither going nor coming and nothing is apprehended, the Dharma-body is neither arisen nor extinguished; because it is neither arisen nor extinguished, it is called nirvana. Fourth, what neither arises nor ceases cannot be fully expressed in words; because language is relinquished, it is called nirvana.

Fifth, there is neither a self nor a living being; by contemplating the arising and cessation of all dharmas, the basis is transformed, and thus it is called nirvana. Sixth, afflictions are guests, while the Dharma-nature is the host, neither coming nor going; because all Tathagatas thoroughly comprehend this, it is called nirvana. Seventh, suchness is real, while all else is false; suchness is the Tathagata, and thus it is called nirvana.

Eighth, ultimate reality is free from conceptual proliferation; only the Tathagata realizes the Dharma of ultimate reality and forever extinguishes conceptual proliferation, and thus it is called nirvana. Ninth, non-arising is true, while arising is false; foolish people are submerged in samsara, but the true essence of the Tathagata is not false, and thus it is called nirvana. Tenth, unreal dharmas arise through conditions, while true Dharma is not conditionally arisen; because the Tathagata’s Dharma-body is true, it is called nirvana.

Such are the ten principles according to which it is said that there is nirvana.

Good son, a bodhisattva-mahasattva should understand as follows: there are another ten principles by which the true meaning of the Tathagata’s teaching that there is great and ultimate nirvana may be comprehended. What are the ten? First, the Tathagata fully understands that generosity and the karmic result of generosity are devoid of self and what belongs to a self; because erroneous discrimination concerning generosity and its karmic result is forever eliminated, it is called nirvana.

Second, the Tathagata fully understands that moral discipline and the karmic result of moral discipline are devoid of self and what belongs to a self; because erroneous discrimination concerning moral discipline and its karmic result is forever eliminated, it is called nirvana. Third, the Tathagata fully understands that patience and the karmic result of patience are devoid of self and what belongs to a self; because erroneous discrimination concerning patience and its karmic result is forever eliminated, it is called nirvana.

Fourth, the Tathagata fully understands that diligence and the karmic result of diligence are devoid of self and what belongs to a self; because erroneous discrimination concerning diligence and its karmic result is forever eliminated, it is called nirvana. Fifth, the Tathagata fully understands that meditative concentration and the karmic result of meditative concentration are devoid of self and what belongs to a self; because erroneous discrimination concerning meditative concentration and its karmic result is forever eliminated, it is called nirvana.

Sixth, the Tathagata fully understands that wisdom and the karmic result of wisdom are devoid of self and what belongs to a self; because erroneous discrimination concerning wisdom and its karmic result is forever eliminated, it is called nirvana. Seventh, the Tathagata fully understands that sentient beings are not sentient beings and that dharmas are not dharmas; because erroneous discrimination is forever eliminated, it is called nirvana.

Eighth, cherishing oneself leads to pursuit, and pursuit leads to suffering; the Tathagata has ended self-cherishing and brought pursuit to an end; because pursuit has ended, it is called nirvana. Ninth, all conditioned dharmas are subject to enumeration, whereas the unconditioned Dharma-nature is beyond the category of enumeration; because the Tathagata has departed from the conditioned and realized the unconditioned, which is beyond enumeration, it is called nirvana.

Tenth, the Tathagata thoroughly comprehends that sentient beings and all dharmas are entirely empty; the nature of emptiness is the true Dharma-body, and thus it is called nirvana. Such are the ten principles according to which it is said that there is nirvana.

Furthermore, good man, it is not only the Tathagata’s not entering nirvana that is rare; there are also ten rare deeds performed by the Tathagata. What are these ten? First, samsara is fraught with faults, while nirvana is quiescent; nevertheless, the Tathagata realizes the equality of samsara and nirvana, and therefore abides neither in samsara nor in nirvana, nor does he abandon or turn away from sentient beings.

This is a deed performed by the Tathagata. Second, regarding sentient beings, the Tathagata does not think, “They are ordinary fools who follow deluded views and are oppressed by afflictions; I must reveal the teaching to them so that they may attain liberation.” Nevertheless, through the power of his past loving-kindness and compassion, he naturally saves them in accordance with their capacities, inclinations, and understanding ⁽⁷⁾, instructing and exhorting them for their benefit and joy ⁽⁸⁾, without making any distinctions whatsoever, until the end of time, without cessation.

This is a deed performed by the Tathagata. Third, the Tathagata does not think, “I expound the twelve divisions of the teaching ⁽⁹⁾ to benefit sentient beings.” Nevertheless, through the power of his past compassion, he continues to proclaim the teachings abundantly to sentient beings, until the end of time, without cessation. This is a deed performed by the Tathagata.

Fourth, the Tathagata does not think of going to cities, villages, and inhabited places, or entering the homes of kings, ministers, and members of the four social classes to seek alms. Yet, through the power of past cultivation of body, speech, and mind, he naturally goes to such places and seeks alms for their benefit. This is a deed performed by the Tathagata.

Fifth, the Tathagata’s body experiences neither hunger nor thirst, nor does it discharge urine or excrement; thus, although he seeks alms, he does not partake of food. Nevertheless, in order naturally to benefit sentient beings, he manifests eating and drinking. This is a deed performed by the Tathagata.

Sixth, the Tathagata does not think, “Sentient beings have superior, middling, or inferior capacities; I shall teach the Dharma according to their capacities.” Yet, without making distinctions, the Tathagata naturally accords with the capacities ⁽¹⁰⁾ of sentient beings, skillfully responds to their conditions, and teaches them the Dharma. This is a deed performed by the Tathagata. Seventh, the Tathagata does not think, “Some people do not revere me and constantly utter slander, so I cannot converse with them; others revere me and constantly utter praise, so I can converse with them.” Rather, the Tathagata always possesses a mind of loving-kindness and compassion that is impartial and nondual.

This is a deed performed by the Tathagata. Eighth, the Tathagata is free from attachment and aversion, arrogance, avarice, and all other afflictions of this kind; yet the Tathagata always delights in serenity, praises fewness of desires, and withdraws from clamor. This is a deed performed by the Tathagata.

Ninth, there is no dharma that the Tathagata does not know or thoroughly comprehend. With regard to all dharmas, his wisdom reflects its objects ⁽¹¹⁾ as though they were directly before him, without discrimination. Nevertheless, the Tathagata still observes the deeds of sentient beings and, in accordance with their inclinations, skillfully guides them toward liberation.

This is a deed performed by the Tathagata. Tenth, when the Tathagata sees people flourishing in wealth and prosperity, he does not rejoice; when he sees them decline, he does not grieve. Yet when he sees them practicing rightly, his unobstructed great compassion naturally supports and protects them; and when he sees them practicing wrongly, his unobstructed great compassion naturally rescues and protects them.

This is a deed performed by the Tathagata. Good man, you should know that the Tathagata teaches immeasurable wondrous practices such as these, and these are the true characteristics of nirvana. When you see the Tathagata enter nirvana, that is an expedient means suited to circumstances; and when you see relics left behind, that is so sentient beings may reverently make offerings to them.

All such deeds arise from the power of the Tathagata’s compassion, so that those who make offerings to the relics may, in the future, be freed from the eight difficulties, encounter the Tathagatas, meet spiritual benefactors, sustain an unbroken wholesome mind, obtain boundless merit and blessings, swiftly attain liberation, and no longer be bound by samsara. You should diligently practice such wondrous conduct and not be heedless.

When the bodhisattva Ruciraketu heard the Blessed One personally speak of his not entering nirvana and of these exceedingly profound wondrous practices, he placed his palms together, bowed reverently, and said, “Blessed One, only today have I come to understand that the exalted Teacher does not enter nirvana and leave relics behind, but [manifests nirvana and leaves relics behind] in order to bring vast benefit to sentient beings.” Exhilarated and filled with joy in both body and mind, the bodhisattva Ruciraketu exclaimed that this was truly an unprecedented event.

When the exposition of the Chapter on the Lifespan of the Blessed One was completed, innumerable sentient beings aroused the aspiration for unsurpassed bodhi. The four Blessed Ones then disappeared. The bodhisattva Ruciraketu bowed his head at the feet of the Blessed One, arose, and returned to his former place.

Notes:

⁽¹⁾ The full title of this sutra is The Sovereign King of Sutras, the Sublime Golden Light. “Golden Light”: light of gold. “Sovereign King”: the supreme lord.

⁽²⁾ The original text reads: read, recite, receive, retain, and transcribe.

⁽³⁾ Ruciraketu, Sanskrit: Ruciraketu. In the translation by Dharmaksema, the name is rendered “Sign of Faith.”

⁽⁴⁾ The original text reads “kalpa.”

⁽⁵⁾ The original text reads: views of self, person, sentient being, life span, nurturer, wrong views, views of self and what belongs to self, and views of annihilation and permanence.

⁽⁶⁾ Making offerings (cung dường = providing support) is of three kinds: first, offerings of material benefit—presenting articles of offering; second, offerings of reverence—showing respect in every way; third, offerings of practice—cultivating roots of virtue (Treatise on the Great Adornment, Taisho 39/198).

⁽⁷⁾ The original text reads: faculties and dispositions, inclinations, and resolute understanding.

⁽⁸⁾ The original text reads: instruction, guidance, benefit, and joy.

⁽⁹⁾ The original text reads: the twelve divisions of the teaching.

⁽¹⁰⁾ The original term here is “capacity of a vessel”: the amount a container can hold. The capacities of sentient beings are like the capacities of vessels: each receives the Buddhadharma differently according to what it is able to contain.

⁽¹¹⁾ Wisdom reflecting its objects: a mind like a mirror. This does not refer only to the great perfect mirror wisdom; here it indicates nondiscriminating wisdom.