金光明最勝王經

CHAPTER 5: ERADICATING KARMIC OBSTRUCTIONS

At that time, the Blessed One abided in the wisdom of precise discernment and entered a profound and wondrous meditative concentration. From every pore of his entire body he emitted rays of light endowed with immeasurable hundreds of thousands of colors. Within them appeared a great multitude of Buddha lands, so numerous that even all the grains of sand in the Ganges Rivers throughout the ten directions could not serve as a comparison.

The worlds of the five defilements^[1] were also illuminated by this light. Sentient beings who had committed the ten unwholesome deeds, the Avici offenses, disparaged the Three Jewels, been unfilial toward their parents, or treated their teachers, patriarchs, and brahmins with contempt—who should have fallen into the realms of hell beings, hungry ghosts, and animals—immediately attained peace and happiness upon encountering this light.

Their countenances became upright, beautiful, and pleasing to behold; their bodily marks became complete; they were adorned with merit and wisdom; and they were able once again to encounter the Buddha.

At that time, Sakra, together with the devas, the goddess of the Ganges River, and their retinues, received this exceedingly rare light. They went at once to where the Buddha was, circumambulated him three times, and sat to one side. Then, through the Buddha’s majestic spiritual power, Sakra rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, reverently joined his palms, and addressed the Buddha: “O Blessed One! How should good men and good women seek unsurpassed, complete, and perfect enlightenment, cultivate the Mahayana, and bring under discipline sentient beings whose wrong views are inverted? How should those who have committed offenses repent so that those offenses may be eradicated?”

The Buddha said: “Excellent, excellent! Sakra, lord of the devas, you have now asked me this question both for the sake of your own practice and because you wish immeasurable and boundless sentient beings to attain purity, liberation, peace, and happiness. You possess loving-kindness and wish to benefit the entire world. Sakra, listen well! If sentient beings commit offenses because of karmic obstructions, they should diligently, throughout the six periods of day and night, put on their robes in accordance with the Dharma, kneel and join their palms, and with utmost sincerity and reverence, single-mindedly and with undivided attention, recite aloud:

-With single-minded devotion, I bow in homage to all the Buddhas of the present throughout the ten directions, those who have attained unsurpassed, complete, and perfect enlightenment. They constantly turn the wheel of the wondrous Dharma^[2], uphold the wheel of the wondrous Dharma^[3], and illuminate the wheel of the wondrous Dharma^[4]. They pour down the rain of the Great Dharma, beat the drum of the Great Dharma, blow the conch of the Great Dharma, raise the banner of the Great Dharma, and hold aloft the torch of the Great Dharma.

Wishing to benefit sentient beings and bring them peace and happiness, they constantly bestow the teachings, instructing and guiding those who are deluded so that they may realize the ultimate fruition and attain eternal bliss. Before all such Buddhas, I bow my head in homage with utmost sincerity, exerting to the fullest the three karmic activities of body, speech, and mind. With true wisdom, true eyes, true testimony, and true impartiality, all the Tathagatas clearly see and know the wholesome and unwholesome karma of sentient beings.

Since beginningless time, throughout birth and death, we have continually drifted along evil currents, creating karmic obstructions together with other sentient beings and being bound by the three poisons. Before I knew the Buddha, the true Dharma, or the Sangha, and before I understood good and evil, my three karmic activities of body, speech, and mind committed the Avici offenses. With an evil mind, I caused the Buddha’s body to bleed, disparaged the true Dharma, disrupted the harmony of the Sangha, and killed arhats and even my own parents.

With my body I committed three kinds of karma, with my speech four, and with my mind three, together constituting the ten evils. I either committed them myself or rejoiced in my heart upon seeing others commit them. Toward virtuous people, I behaved arrogantly, treated them with contempt, and slandered them.

I cheated with weights and measures and passed off what was false as genuine. I gave others impure food and drink. Throughout the six realms^[5], I have caused harm to my fathers and mothers.

I stole property belonging to stupas, to the Sangha of the four directions, and to the Sangha presently assembled, and used it freely for myself. Moreover, I did not delight in obediently studying the Buddha’s teachings and precepts, nor did I follow my teachers’ instructions. When I encountered practitioners of the paths of the sravakas, pratyekabuddhas, and bodhisattvas, I insulted them and caused afflictive thoughts to arise in their minds.

Whenever I saw someone surpassing me, I became envious and jealous. I was miserly with material gifts and even with the gift of Dharma^[6]. Covered by ignorance and bewildered by wrong views, I did not cultivate wholesome causes, but allowed evil dharmas to increase day by day.

I disparaged the Buddhas and, in my inverted understanding, regarded Dharma as non-Dharma and non-Dharma as Dharma.

The Blessed One, possessing true wisdom, true eyes, true testimony, and true impartiality, clearly sees and knows all my grave offenses such as these. Today, kneeling before all the Buddhas, I truthfully disclose them and dare not conceal them. From this day onward, I dare not commit any new offenses, and I repent of all the offenses I have already committed.

May all the karma I have created that leads to rebirth among hell beings, hungry ghosts, and animals, to the eight difficulties, together with all the karmic obstructions of this life, be completely eradicated, so that I shall no longer undergo evil retributions in future lives. Just as the great bodhisattvas of the past, while cultivating the path to enlightenment, repented of all their karmic obstructions, today I too disclose and repent of mine, daring not to conceal them.

May all the offenses I have committed be entirely eradicated, and may I never again create any other unwholesome karma. Just as the great bodhisattvas of the present throughout the ten directions, while cultivating the path to enlightenment, have also repented of all their karmic obstructions, today I too disclose and repent of all my karmic obstructions, daring not to conceal them. May all the offenses I have committed be entirely eradicated, and may I never again commit any other offenses.”

Good man! For this reason, if one has committed an offense, one must not conceal it, even for a kshana^[7], much less for as long as a day and a night or longer. If one has transgressed and wishes to become purified, one’s mind must feel shame and remorse.

Firmly believing that one will undergo painful retribution in the future, and being deeply afraid, one should therefore repent. Just as a person whose head and clothing have caught fire urgently seeks to extinguish the flames and cannot rest at ease until the fire is put out, so too should one who has committed an offense immediately repent in order to eliminate it swiftly. If one aspires to be born in a place of wealth, nobility, and abundant possessions, and wishes to generate the resolve to cultivate the Great Vehicle, one should also repent and eliminate karmic hindrances.

If one wishes to be born into a Brahmin family or a Kshatriya family, or to become a wheel-turning sage king^[8] endowed with the seven treasures, one must likewise repent and eliminate all hindrances caused by offenses. If one wishes to be born in the heavens of the Four Heavenly Kings^[9], the Thirty-Three, Yama^[10], Tushita^[11], Delight in Transformations^[12], or Mastery over Others’ Transformations^[13], one should also repent and eliminate the hindrances caused by offenses.

If one wishes to be born in the heavens of the Brahma Host^[14], Brahma Ministers^[15], Great Brahma^[16], Lesser Light^[17], Limitless Light^[18], Light-Sound Purity^[19], Lesser Purity^[20], Limitless Purity^[21], Universal Purity^[22], Cloudless^[23], Merit-Born^[24], Extensive Fruition^[25], Free from Affliction^[26], Free from Heat^[27], Excellent Vision^[28], Excellent Manifestation^[29], or the Ultimate Form Realm^[30], one should also repent and eliminate the hindrances caused by offenses.

If one wishes to attain the fruits of stream-enterer, once-returner, non-returner, or arhat^[31], one should also repent and eliminate the hindrances caused by offenses. If one wishes to attain the three knowledges and six superknowledges, the mastery of bodhi belonging to the Vehicles of the shravakas and pratyekabuddhas, or even to reach the Ultimate Stage, seek the wisdom of omniscience^[32], attain pure wisdom, inconceivable wisdom, immovable wisdom, or the perfect and universal wisdom of samyak-sambodhi, one should also repent and eliminate the hindrances caused by offenses.

Why is this so? Because all dharmas arise from causes and conditions. The Tathagata has said: “When this distinct characteristic arises, that distinct characteristic ceases, because the causes and conditions are different.” Thus one should know that all past dharmas have already completely ceased, and all karmic hindrances no longer exist.

All dharmas dependent upon causes and conditions that had not yet arisen now come to arise, while future karmic hindrances can no longer arise. Why is this so? Because all dharmas are ultimately empty.

The Tathagata has taught: “There is neither self nor person, neither sentient being nor life span; neither arising nor cessation, nor any dharmas to be practiced.” All dharmas depend upon their fundamental nature, which likewise cannot be expressed, for it transcends all characteristics. If any good man or good woman enters into the truth and gives rise to reverent faith, this is called being devoid of a sentient being yet possessing fundamental nature.

Therefore it is said that repentance completely eliminates karmic hindrances. Good man! If a person accomplishes the following four dharmas, that person will eliminate karmic hindrances and become forever purified:

– Never giving rise to erroneous thoughts, but always maintaining right mindfulness.

– Neither rejecting nor disparaging the profound and subtle meaning.

– When first resolving to cultivate the bodhisattva practices, giving rise to the mind of omniscience.

– Possessing immeasurable loving-kindness and compassion toward sentient beings.

The Blessed One then spoke verses to restate this meaning:

Single-mindedly guard the three karmic activities;

Do not disparage the profound Dharma;

Give rise to the mind of omniscience;

With a loving heart, karmic hindrances are purified.

Good man! There are four karmic hindrances that are extremely difficult to eliminate:

– Committing an extremely grave offense against the bodhisattva precepts^[33].

– Slandering the Great Vehicle.

– Being unable to increase one’s own roots of goodness.

– Craving and clinging to the three realms, with no wish to depart from them.

There are also four dharmas that counteract karmic hindrances:

– Drawing near to all Tathagatas and openly confessing one’s offenses.

– For the sake of sentient beings, entreating the Buddhas to teach the profound and wondrous Dharma.

– Rejoicing in the merits of all sentient beings.

– Dedicating all merit and roots of goodness to unsurpassed enlightenment.

At that time, Shakra addressed the Buddha, saying: “Blessed One! Among all the men and women throughout the world, some cultivate the Great Vehicle while others are unable to do so. How can they rejoice in the merits and roots of goodness of all sentient beings?”

The Buddha said: “If there are sentient beings who, though unable to cultivate according to the Dharma of the Great Vehicle, diligently arrange their robes in accordance with the Dharma both day and night, kneel with their right knees touching the ground, join their palms respectfully, and rejoice single-mindedly, they too will obtain immeasurable merit. At the same time, they should make this declaration:

– In all worlds throughout the ten directions, whatever generosity, observance of precepts, meditative concentration, and wisdom sentient beings are presently cultivating, I rejoice in them all. Through the merit of this rejoicing, I shall certainly attain a noble fruit unsurpassed and incomparable. In the same way, I also rejoice in all roots of goodness attained by sentient beings in the past and to be attained in the future. Furthermore, I single-mindedly praise, accord with, and rejoice in all the merits of those who have newly entered the bodhisattva path and generated the aspiration for bodhi; in the merits of those who, after cultivating the bodhisattva practices for hundreds of thousands of great kalpas, have attained the patience regarding the non-arising of dharmas; and even in the merits of bodhisattvas bound to only one more birth^[34], who have attained non-retrogression. I also rejoice in and praise the merits of all bodhisattvas of the past; and I do likewise regarding those of the future.

Furthermore, throughout the ten directions, the Buddhas, Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones of the present attain wondrous bodhi. To liberate sentient beings, they together turn the unsurpassed Dharma wheel, freely and unobstructedly bestow the gift of Dharma, beat the great Dharma drum, blow the great Dharma conch, raise the great Dharma banner, pour down the great rain of Dharma, and compassionately instruct and guide.

All sentient beings who single-mindedly believe and accept their teaching receive the gift of Dharma and fully enjoy boundless peace and bliss. All bodhisattvas, pratyekabuddhas, and shravakas become replete with merit and accumulate roots of goodness. Those sentient beings whose merits are not yet complete are helped to bring them to completion.

In all these deeds I rejoice. I also single-mindedly accord with and rejoice in all the merits of the Buddhas, bodhisattvas, pratyekabuddhas, and shravakas of the past and future.

By rejoicing in this manner, one will obtain immeasurable accumulations of merit. Suppose faithful men and women with pure hearts were, throughout their entire lives, to offer precious robes, food and drink, bedding, and medicines to all the sentient beings—numbering as many as the sands of the Ganges throughout a great trichiliocosm—who have severed the afflictions and attained arhatship. Even their merit would not equal one-thousandth of the merit of a person who rejoices.

Why is this so? Because the merit of all offerings is limited and does not encompass every other kind of merit, whereas the merit of rejoicing is limitless and gathers within it all the merits of the three times. Therefore, whoever wishes to increase supreme roots of goodness should cultivate the merit of rejoicing.

If a woman wishes to transform into a man and cultivates this practice, she will certainly manifest a male body in this very life.

At that time, Shakra addressed the Buddha, saying: “Blessed One! We now understand the merit of rejoicing. We humbly beseech the Blessed One to teach the merit of exhortation and entreaty, so that bodhisattvas in the present age may genuinely practice and bodhisattvas in future ages may turn the great Dharma wheel!”

The Buddha said:

– If faithful men and women with pure hearts wish to seek unsurpassed, perfect, and complete enlightenment while cultivating the dharmas of the shravakas, pratyekabuddhas, and the Great Vehicle, they should, throughout the entire day and night, maintain the proper deportment described previously, focus their minds in single-pointed thought, and reverently say:

– I take refuge in the Buddhas throughout the ten directions, who have attained unsurpassed bodhi but have not yet turned the unsurpassed Dharma wheel and intend to relinquish their bodies and enter nirvana. I now bow before them with utmost sincerity and exhort them to turn the Dharma wheel, pour down the rain of the Great Dharma, kindle the lamp of the Great Dharma, illuminate its purport, and bestow the unobstructed Dharma. I humbly beseech them not to enter nirvana, but to abide forever in this world, liberating sentient beings, bringing them peace and happiness, until they attain inexhaustible bliss. I dedicate all the merit of this exhortation to unsurpassed bodhi. Just as the great bodhisattvas of the past, present, and future dedicate the merit of exhortation to the path of unsurpassed bodhi, I likewise humbly dedicate it thus.

Good man! The merit of one who exhorts the Tathagata to turn the great Dharma wheel surpasses the merit of one who fills the trichiliocosm with the seven precious substances and offers them to the Tathagatas. Why is this so?

Because the latter is merely an offering of material wealth, whereas the former is the bestowal of the wondrous Dharma. Let alone filling a single trichiliocosm with the seven precious substances—even if one were to fill great world systems as numerous as the sands of the Ganges with the seven precious substances and present them as offerings, this still could not equal the merit of exhortation. This is because bestowing the wondrous Dharma has five superior qualities: first, the bestowal of Dharma benefits both oneself and others, whereas the giving of wealth does not do so; second, the bestowal of Dharma enables sentient beings to transcend the three realms, whereas the merit of giving wealth remains within the Desire Realm^[35];

third, the bestowal of Dharma leads to attainment of the pure Dharma-body, whereas the giving of wealth merely enhances the physical body; fourth, the bestowal of Dharma is truly inexhaustible, whereas the giving of wealth is limited; fifth, the bestowal of Dharma has the power to eliminate ignorance, whereas the giving of wealth can only subdue craving.

Therefore, know that the merit of exhorting the turning of the great Dharma wheel is immeasurable and boundless, beyond all analogy. In the past, when I was still cultivating the bodhisattva path, I exhorted a Buddha to turn the Dharma wheel. Because of this root of goodness, today Śakra, Brahmā, and the others have in turn exhorted me to turn the great Dharma wheel.

The Dharma wheel is requested to be turned for the sake of liberating all sentient beings and bringing them peace and happiness. In former times, when I was still cultivating the path to unsurpassed bodhi, I requested the Tathagata to abide forever in the world and not enter nirvana. Because of this root of goodness, today I have attained the ten powers, the four fearlessnesses, the four unobstructed eloquences, great loving-kindness and great compassion, and the distinctive qualities of a Buddha.

I shall enter the realm of nirvana without remainder, yet my true Dharma shall long abide in the world. The Dharma-body of the Tathagata is utterly pure and incomparable, complete with wondrous marks, immeasurable wisdom, immeasurable mastery, and immeasurable merit. It is inconceivable and benefits all sentient beings; even in hundreds of thousands of myriads of kalpas, its qualities could not be fully expressed.

The Dharma-body encompasses and sustains all dharmas, yet no dharma can encompass and sustain the wondrous Dharma-body. The Dharma-body abides eternally without falling into the view of eternalism; the Dharma-body is extinguished, yet does not fall into the view of annihilationism. It also has the power to demolish erroneous views and enable sentient beings to give rise to right view.

The Dharma-body releases all sentient beings from their bonds, yet sees no bonds that are released, while also planting roots of goodness within them. Those who have not reached fulfillment are brought to fulfillment by the Dharma-body, and those who have reached fulfillment are enabled to attain liberation. The Dharma-body is unconditioned and unmoving, far removed from clamor, quiescent and uncreated, sovereign and blissful.

It does not belong to the three times, yet manifests and abides within the three times. It transcends the realms of śrāvakas and pratyekabuddhas and is the Dharma cultivated by great bodhisattvas; all Tathagatas likewise realize this same Dharma-body. All these attainments arise from the roots of goodness and merit of exhortation.

The Tathagata has attained this Dharma-body. For one aspiring to realize unsurpassed, complete and perfect enlightenment, even teaching another person a single sentence from a sutra or a single verse produces limitless roots of goodness and merit—how much more so does exhorting a Buddha to turn the Dharma wheel, abide forever in the world, and not enter nirvana!

The Lord of the Devas again asked: “World-Honored One! If men and women cultivate the Three Vehicles in pursuit of unsurpassed, complete and perfect enlightenment, how should they dedicate all the roots of goodness they have acquired to omniscience?”

The Buddha said: “If sentient beings seek unsurpassed, complete and perfect enlightenment, cultivate the Three Vehicles, and wish to dedicate all the roots of goodness they have acquired to omniscience, they should earnestly and sincerely declare, day and night:

– From beginningless birth and death until now, all the roots of goodness I have perfected through cultivation in reliance upon the Three Jewels—including every root of goodness gained by giving even a morsel of food to an animal, by using conciliatory words to settle disputes, by receiving the Three Refuges and the precepts, or through repentance, exhortation, and sympathetic joy—I now gather together and bestow upon sentient beings without the slightest avarice or reluctance. For these are roots of goodness conducive to liberation. Just as that which the Buddhas see and know is truly immeasurable, unobstructed, and pure, and all such roots of goodness are bestowed upon sentient beings without abiding in characteristics and without departing from characteristics, so too do I bestow all the merit and roots of goodness upon all sentient beings. I aspire to obtain wish-fulfilling hands that, upon grasping empty space, immediately obtain precious objects, so that I may fulfill every wish, enable sentient beings to possess inexhaustible wealth and boundless wisdom, and expound and debate the wondrous Dharma without obstruction; then, together with all sentient beings, may I realize unsurpassed, complete and perfect enlightenment and perfect omniscience. I also dedicate to unsurpassed bodhi all the immeasurable wholesome dharmas produced by these roots of goodness. Whatever merit and roots of goodness the great bodhisattvas of the past, present, and future acquire in the course of their practice, they dedicate entirely to the wisdom that knows all modes. In the same way, I dedicate all the merit and roots of goodness I have acquired to the path of unsurpassed, complete and perfect enlightenment. May I, through all these roots of goodness, attain perfect enlightenment together with all sentient beings. Just as the Buddhas sit beneath the Tree of Enlightenment at the bodhimaṇḍa, pure, unobstructed, and inconceivable, abiding in the samadhi of the Inexhaustible Treasury of Dharma and the Śūraṅgama Samadhi, and vanquish Māra Pāpīyān and his vast hosts; just as, in a single instant, they thoroughly comprehend all dharmas that must be seen, known, and penetrated; and just as, toward the end of the night, they fully realize the meaning of the deathless nectar—so too do I and all sentient beings aspire to realize the same wondrous enlightenment. Just as the Buddhas Amitāyus, Victorious Light, Wondrous Light, Akṣobhya, Meritorious Good Light, Lion’s Radiance, Hundredfold Radiance, Netted Radiance, Jeweled Sign, Jeweled Flame, Luminous Flame, Blazing Radiance, Supreme King of Auspiciousness, Sublime Voice, Wondrous Adornment, Dharma Banner, Supremely Victorious Body, Lovable Form Body, Universally Illuminating Radiance, King of Brahmic Purity, and Supreme Nature, throughout the three times—from the past and future to the present—manifest responsive transformation bodies, attain unsurpassed, complete and perfect enlightenment, turn the unsurpassed Dharma wheel, and liberate sentient beings, so too do I vow to attain the same.”

Good man! If a man or woman receives, upholds, reads, recites, remembers without forgetting, and expounds for others the Chapter on the Elimination of Karmic Hindrances in the Sutra of Golden Light, that person will acquire immeasurable and boundless merit. Suppose that all sentient beings throughout the trichiliocosm obtained human bodies and all became pratyekabuddhas.

Then suppose a man or woman, throughout the entirety of his or her life, reverently presented those pratyekabuddhas with the four requisites and even the seven precious substances, piled as high as Mount Sumeru^[36]. After those pratyekabuddhas entered nirvana, that person further used precious materials to build stupas as offerings to them, each stupa twelve yojanas^[37] high and adorned with incense, flowers, banners, and jeweled canopies.

What do you think? Would that person's merit be great or not?”

Sakra replied:

– Blessed One! It would be exceedingly great, exceedingly great!

The Buddha further taught:

– If a person receives, upholds, reads, recites, and remembers the Chapter on the Elimination of Karmic Hindrances in the Sutra of Golden Light, king of sutras, and then expounds it, that person will acquire merit a hundred, a thousand, ten thousand, or a hundred million times greater than that of the person who made those offerings; indeed, no comparison or analogy can express it. Why is this so? Because this person abides in right conduct, entreats the Buddhas to turn the great Dharma wheel, and is joyfully praised by the Buddhas. As I have taught, the giving of the Dharma is foremost among all forms of giving. Therefore, I say that even the merit of making offerings to the Three Jewels cannot compare with it; the merit of encouraging everyone to accept the Three Refuges, uphold all the precepts without transgression, and ensure that the three karmic activities are not fruitless cannot compare with it; the merit of encouraging sentient beings in all worlds, according to their abilities and in accordance with their aspirations, to arouse the aspiration for bodhi with regard to the Three Vehicles cannot compare with it; the merit of helping sentient beings throughout all worlds in the three times swiftly accomplish every virtue cannot compare with it; the merit of helping sentient beings throughout all worlds in the three times become free of obstacles and realize bodhi cannot compare with it; the merit of encouraging sentient beings throughout all worlds in the three times swiftly escape the sufferings of the lower realms cannot compare with it; the merit of encouraging sentient beings throughout all worlds in the three times to eliminate extremely grave evil karma cannot compare with it; the merit of helping sentient beings become liberated from suffering and affliction cannot compare with it; the merit of helping sentient beings become liberated from all fears, sufferings, and oppressive afflictions cannot compare with it; the merit of encouraging sentient beings, whatever virtues they may possess, to rejoice in them before the Buddhas of the three times and make vows for bodhi cannot compare with it; the merit of encouraging sentient beings to eliminate the karma of revilement and other evil deeds, to vow to accomplish every virtue, and, wherever they may be born, to encourage offerings, reverence, and praise to all the Three Jewels, and of encouraging all sentient beings to cultivate meritorious deeds and accomplish bodhi, cannot compare with it. Therefore, you should know that to exhort and entreat the Three Jewels throughout all worlds in the three times, to encourage the complete practice of the six paramitas^[38], to entreat all Buddhas, the Blessed Ones, to turn the unsurpassed Dharma wheel, and to entreat all Buddhas to remain in the world for immeasurable kalpas and expound immeasurable, profound, wondrous teachings brings merit beyond compare.

At that time Sakra, the goddess of the Ganges River, immeasurable Brahma gods, and the Four Great Heavenly Kings all rose from their seats at once, bared their right shoulders, knelt with their right knees on the ground, joined their palms, bowed in homage, and addressed the Buddha, saying: “Blessed One! Today we have all heard the Sutra of Golden Light. We vow to receive, preserve, read, and recite it, expound it for others, and abide in the Dharma throughout our lives. Why is this? Because we seek the path of unsurpassed, complete, perfect enlightenment, and we shall practice in accordance with the rare and noble character of this sutra's meaning.”

After saying this, the Brahma kings, Sakra, and the others scattered mandarava flowers^[39] upon the Buddha. The trichiliocosm shook violently; all heavenly drums and musical instruments sounded by themselves without being played, producing supremely wondrous music, while golden light shone throughout the world. Sakra again said: “Blessed One! This is the spiritual power of the Sutra of Golden Light, whose compassion universally delivers beings, brings abundant benefit, increases the roots of goodness leading to bodhi in many ways, and eliminates karmic hindrances.”

The Buddha taught: “So it is, so it is! It is exactly as you have said. I recall that in the past, immeasurable hundreds of thousands of kalpas ago, a Buddha named Tathagata Great Radiant Jewel King, Worthy of Offerings, Perfectly and Completely Enlightened, appeared in the world and remained there for sixty-eight billion kalpas.

Wishing to guide all sentient beings—humans, devas, Sakra, sramanas, and brahmins—and bring them peace and happiness, at the first assembly he expounded the Dharma and led hundreds of thousands of billions upon billions of myriads of beings to attain arhatship, completely exhaust their afflictions, perfect the three knowledges and six supernormal powers, and attain sovereign freedom without obstruction. At the second assembly he expounded the Dharma and led ninety thousand billions upon billions of myriads of beings to attain arhatship, completely exhaust their afflictions, perfect the three knowledges and six supernormal powers, and attain sovereign freedom without obstruction.

At the third assembly he expounded the Dharma and led ninety-eight thousand billions upon billions of myriads of beings to attain arhatship, completely exhaust their afflictions, perfect the three knowledges and six supernormal powers, and attain sovereign freedom without obstruction. At that time, I was a woman named Radiance of the Jewel of Merit. During the third assembly, I drew near to the Buddha, received, upheld, read, and recited the Sutra of Golden Light, and then expounded it for others in pursuit of unsurpassed, complete, perfect enlightenment.

The Blessed One then bestowed a prediction upon me: ‘Good woman Radiance of the Jewel of Merit, in the future you will become a Buddha named Sakyamuni Tathagata, Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, Blessed One.’ Therefore, from the time I relinquished the body of a woman onward, I transcended the evil destinies, was born among devas and humans, and fully enjoyed happiness.

Thereafter, for eighty-four hundred thousand lifetimes, I became a holy wheel-turning king, until today, when I attained perfect enlightenment and my renown resounds throughout all worlds.

At that moment, the great assembly suddenly saw a Buddha, a Tathagata, turning the Dharma wheel and expounding the wondrous Dharma. Good men! The Buddha whom you now see is Tathagata Radiant Jewel King, dwelling in the world called Jeweled Adornment in the east, beyond Buddha lands as numerous as the sands of the Ganges from here. This Buddha has not yet entered nirvana but is presently expounding the wondrous Dharma and teaching sentient beings.

If men and women with pure faith hear the name of Tathagata Radiant Jewel King, they will not regress from the bodhisattva stage until they attain the state of great nirvana. If women hear the name of this Buddha, at the time of death they will see him come to where they dwell, and from then onward they will never again assume the female form. The profound and wondrous Sutra of Golden Light brings abundant benefit, increases bodhi in many ways, and eliminates karmic hindrances.

Good men! If any bhiksu, bhiksuni, upasaka^[40], or upasika^[41] expounds the Sutra of Golden Light for others in any place, that place and country will receive four blessings:

– The king will be free from illness and calamity.

– The king will enjoy long life without hindrance.

– There will be no enemies, and the army will be mighty.

– The land will be peaceful and prosperous, and the Buddha-Dharma will forever be propagated far and wide.

This is because the king will be aided and protected by Sakra, the Brahma kings, the Four Heavenly Kings, and even the yaksas.

The Blessed One asked:

“All of you! Is this indeed so?”

At once, immeasurable numbers of Sakras, Brahma kings, heavenly beings of the Four Heavenly Kings, and yakshas answered in unison: “World-Honored One! Yes, it is so, it is so! If, in any country, someone reads, recites, and expounds this exceedingly wondrous sutra, the king of sutras, we shall constantly accompany and protect the king of that country at all times and in all places. If calamities arise or enemy forces invade, we shall help eliminate them. At the same time, we shall also remove all sorrow, calamities, and epidemics; lengthen lifespans; cause auspicious signs to appear; fulfill wishes; and ensure constant peace and happiness. We shall also help the armed forces of that country become mighty.”

The Buddha praised them, saying:

“Excellent, excellent! Good men! You should act in this way! For when a king practices according to the Buddha’s Dharma, all his people will likewise follow him in studying and cultivating the Buddha’s teachings. At that time, you too will benefit: your strength will increase, your physical forms will be dignified, your palaces will shine brilliantly, and your retinues will flourish.”

The Sakras, Brahma kings, Four Heavenly Kings who Protect the World, and yakshas said together to the Buddha: “Indeed it shall be so, World-Honored One!”

The Buddha further taught: “If, in any country, someone reads, recites, expounds, and disseminates this king of sutras, the high and low officials of that country will obtain four benefits:

– They will be close and harmonious, revering and respecting one another and cherishing one another.

– They will always be cherished and esteemed by the king, and will also be respected by shramanas, brahmins, and countries both great and small.

– They will regard material wealth lightly and esteem the Buddha’s Dharma, harboring no desire to seek worldly gain; their fame will spread far and wide, and everyone will revere them.

– Their lifespans will be prolonged, and they will live in peace and happiness.

“The shramanas and brahmins in that country will obtain four benefits:

– They will have sufficient robes, food and drink, bedding, and medicines for treating illness.

– They will peacefully contemplate, read, and recite the scriptures.

– They will joyfully practice in seclusion in the mountains and forests.

– Their wishes will be fulfilled.

“In addition, the people will be prosperous and happy and will not suffer from epidemics; merchants who travel to conduct trade will acquire abundant goods and precious treasures and enjoy ample blessings and benefits. These are the benefits brought about by the Sutra of Golden Light.”

At that time, the Brahma kings, Sakras, the Four Heavenly Kings who Protect the World, and the entire assembly said together to the Buddha: “World-Honored One! The meaning and principles of this sutra are truly profound. If it continues to circulate in the world, the thirty-seven factors of bodhi will also remain. If this sutra perishes, the True Dharma will also perish.”

The Buddha further said: “So it is, so it is! Therefore, you must remember: with regard to this sutra, whether it be only one sentence, one verse, one chapter, or the entire scripture, you must single-mindedly read and recite it with complete accuracy, hear and receive it accurately, contemplate it accurately, and practice it accurately; then, for the sake of sentient beings, disseminate it widely throughout all places.”

Having heard the Buddha’s teaching, everyone in the assembly gained great benefit. They all rejoiced, accepted it, and put it into practice.

Notes:

^[1] The five turbidities: five kinds of evil and degeneration occurring during a declining kalpa or the Age of the Dharma’s Decline: the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of lifespan.

^[2] Turning the wheel of the wondrous Dharma: the Buddha teaches the Four Noble Truths as the teaching of existence.

^[3] Upholding the wheel of the wondrous Dharma: the Buddha teaches the wondrous principles of the three natures and true suchness that is not empty, refuting the second period and helping practitioners of the Three Vehicles cultivate and uphold the teaching; hence it is called upholding the Dharma wheel.

^[4] Illuminating the wheel of the wondrous Dharma: the Buddha teaches the prajnaparamita doctrine of emptiness, using emptiness to illuminate and refute existence; hence it is called illuminating the Dharma wheel.

^[5] The six realms: the six destinations into which sentient beings are born according to the wholesome and unwholesome karma they have created: hell beings, hungry ghosts, animals, asuras, heavenly beings, and humans.

^[6] The gift of Dharma: expounding the teachings for others to hear.

^[7] Kshana: an extremely brief interval of time, like the blink of an eye…

^[8] Wheel-Turning Sage King: a king who causes the True Dharma to prevail in the world and rules the four continents surrounding Mount Sumeru. The realm governed by this king is exceedingly prosperous and beautiful, and its people live in peace and happiness. The king possesses the seven treasures: the wheel, elephant, horse, radiant jewel, precious woman, minister who oversees the treasury, and minister who commands the armed forces. The king possesses four virtues: longevity, freedom from illness, a beautiful appearance, and abundant treasure.

^[9] Heaven of the Four Heavenly Kings: the first of the six heavens of the Desire Realm and the first among the heavenly abodes. This heaven is governed by four heavenly kings: Dhrtarashtra in the east, Virudhaka in the south, Virupaksha in the west, and Vaishravana in the north.

^[10] Yama: the third of the six heavens of the Desire Realm.

^[11] Tusita: the Trayastrimsha Heaven, the fourth heaven of the Desire Realm. This heaven is divided into the Inner Court and the Outer Court. Bodhisattva Maitreya is presently teaching the Dharma and guiding the heavenly beings in the Inner Court.

^[12] Heaven of Delighting in Emanations: the fifth of the six heavens of the Desire Realm. The heavenly beings of this realm freely use their own spiritual powers to emanate pleasures for their enjoyment.

^[13] Heaven of Freely Enjoying Others’ Emanations: the sixth of the six heavens of the Desire Realm. The heavenly beings of this realm take pleasure in enjoyments emanated by beings of other heavens.

^[14] Brahma’s Retinue: the first heaven among the heavens of the First Dhyana in the Form Realm. Because this heaven is the dwelling place of Brahma’s hosts, it is called the Heaven of Brahma’s Retinue. The heavenly beings in this realm are half a yojana tall and live for half a kalpa.

^[15] Brahma’s Ministers: the second heaven among the heavens of the First Dhyana in the Form Realm; its beings are the ministers of Great Brahma. It is so called because the heavenly beings of this realm constantly consider matters beneficial to Brahma.

^[16] Great Brahma: the third heaven of the First Dhyana in the Form Realm. According to the beliefs of ancient India, Great Brahma is the father of sentient beings, knows all the meanings and principles contained in the scriptures, rules over the great trichiliocosm, enables human beings to exist independently, and was not created by another.

^[17] Lesser Light: that is, the Heaven of Lesser Light, the first of the three heavens of the Second Dhyana in the Form Realm. Because the light of this heaven is less than that of the other heavens of the Second Dhyana, it is called Lesser Light.

^[18] Immeasurable Light: the Heaven of Immeasurable Light, the second heaven of the Second Dhyana in the Form Realm. When the heavenly beings in this realm speak, immeasurable light shines forth from their mouths; hence it is called Immeasurable Light.

^[19] Ultimate Light: the Heaven of Ultimate Radiant Purity, the Heaven of Light-Sound, and the third heaven of the Second Dhyana. The heavenly beings there do not use language; they communicate their thoughts to one another solely by emitting light from minds in meditative concentration.

^[20] Lesser Purity: the Heaven of Lesser Purity, the first heaven of the Third Dhyana in the Form Realm. The heavenly beings in this realm experience subtle, pure bliss, but less of it than the other heavenly beings of the Third Dhyana; hence it is called Lesser Purity.

^[21] Immeasurable Purity: the Heaven of Immeasurable Purity, the second heaven of the Third Dhyana and one of the eighteen heavens of the Form Realm. The heavenly beings in this realm enjoy bliss more excellent than that of the first heaven and corresponding to the third level; hence it is called Immeasurable Purity.

^[22] Pervasive Purity: the Heaven of Pervasive Purity, the highest heaven of the Third Dhyana and one of the eighteen heavens of the Form Realm. Those born in this heaven experience bliss in its fullness; hence it is called Pervasive Purity.

^[23] Cloudless: the Cloudless Heaven, the first heaven of the Fourth Dhyana. In this realm there is neither suffering nor pleasure, neither sorrow nor joy; there is only the feeling of equanimity, and hence it is called Cloudless.

^[24] Merit-Born: The Merit-Born Heaven, the seventh heaven of the Fourth Dhyana in the Form Realm. Those born in this realm enjoy blessings and benefits corresponding to wisdom, mindfulness, equanimity, and so forth; therefore, it is called Merit-Born.

^[25] Great Fruit: The Great Fruit Heaven, the supreme realm within the Fourth Dhyana into which ordinary beings may be born. Above this realm are the Five Pure Abodes, into which only noble beings are born.

^[26] Free from Affliction: The Heaven Free from Affliction, the fifth heaven of the Fourth Dhyana, one of the eighteen heavens of the Form Realm, and one of the five heavens of the Pure Abodes. The bodies of the devas in this realm are one thousand yojanas tall, and their lifespan is four thousand great kalpas.

^[27] Free from Heat: The Heaven Free from Heat, the fourth heaven of the Fourth Dhyana, one of the eighteen heavens of the Form Realm, and one of the five heavens of the Pure Abodes. The devas of this realm have subdued and eliminated the superior and intermediate obstructions associated with the mixed cultivation of meditative concentration. Their minds are joyful and harmonious, and they are free from all afflictive heat; therefore, it is called Free from Heat.

^[28] Clear Vision: The Heaven of Clear Vision, one of the eighteen heavens of the Form Realm and the fourth of the five heavens of the Pure Abodes. Through their excellent power of concentration, the devas in this heaven see with complete clarity; therefore, it is called Clear Vision.

^[29] Clear Manifestation: The Heaven of Clear Manifestation, the third of the five heavens of the Pure Abodes, that is, the third heaven within the Fourth Dhyana of the Form Realm. The devas of this realm have attained the superior grade of mixed cultivation of meditative concentration, and the fruit of their attainment readily manifests; therefore, it is called Clear Manifestation.

^[30] Ultimate Form: The Heaven of Ultimate Form, the highest heaven within the Fourth Dhyana of the Form Realm and one of the five heavens of the Pure Abodes. Those who attain the superior grade of the Fourth Dhyana are born in this realm. The karmic recompense of this heaven is the most excellent within the Form Realm. The devas of this realm have a lifespan of 16,000 great kalpas and bodies 1,600,000 yojanas tall.

^[31] Stream-enterer, Once-returner, Non-returner, and Arhat: The four fruits of the sravaka path. 1. Stream-enterer: the first of the four noble fruits of the sravaka vehicle. This fruit is attained by completely eliminating the delusions of views. Because one has newly entered the stream of noble beings, it is called Entering the Stream; because one has eliminated the delusions of views throughout the three realms and goes against the current of birth and death, it is called Going Against the Stream; because one has newly realized the noble fruit and joined the stream of noble beings, it is called Stream-enterer. Seven more rounds of birth and death remain before nirvana is attained.

2. Once-returner: this refers to noble beings who, after attaining the fruit of Stream-entry, continue to eliminate the six grades of the delusions of cultivation in the Desire Realm. They must undergo birth only once more, descending from a heavenly realm into the human world, before entering nirvana; therefore, they are called Once-returners.

3. Non-returner: the third of the four sravaka fruits. One who has attained this fruit has completely eliminated the nine grades of the delusions of thought in the Desire Realm and will no longer be reborn in the Desire Realm.

4. Arhat: a noble being who has completely eliminated the delusions of views and the delusions of thought throughout the three realms, attained the knowledge of exhaustion, and is worthy of receiving all offerings from the world; this is one of the four sravaka fruits. A noble being who realizes this fruit possesses the four kinds of knowledge in perfect, unobstructed harmony. Since there is no Dharma remaining to be learned, such a person is called One Beyond Learning.

^[32] Knowledge of Omniscient Wisdom: the wisdom of omniscient knowledge, referring to the wisdom of the Buddha; the knowledge of sravakas, pratyekabuddhas, and bodhisattvas is called only omniscient knowledge.

^[33] Bodhisattva Precepts: the precepts that Mahayana bodhisattvas must receive and uphold. Their content concerns the three categories of pure precepts, comprising: the precepts of embracing moral discipline, the precepts of embracing wholesome dharmas, and the precepts of benefiting sentient beings. Thus, all three great aspects of the Buddha-Dharma—maintaining moral discipline, cultivating wholesome dharmas, and liberating sentient beings—are gathered together and established as precepts to be received and upheld.

^[34] One Birth Away from Buddhahood: one who has only one final birth remaining, meaning that after this present life, that person will attain Buddhahood in the human world. “Heir to the Buddha’s place” refers to the highest bodhisattva position, that of an Equal-Enlightenment Bodhisattva, such as Maitreya.

^[35] Desire Realm: the abode of sentient beings strongly attached to the desires for food, sexual desire, and sleep. The Desire Realm includes the hells, hungry ghosts, animals, asuras, human beings, and the six heavens of the Desire Realm.

^[36] Mount Sumeru: that is, Mount Sublime Height.

^[37] Yojana: an ancient Indian unit of length, equivalent to forty, thirty, or sixteen miles, according to differing accounts.

^[38] Six Paramitas: that is, the six perfections.

^[39] Mandarava Flower: a type of flower that commonly blooms in summer and has a beautiful pink color. This flowering tree commonly grows in India and has dense, luxuriant green branches and leaves. After flowering, it bears fruit around the sixth or seventh month.

^[40] Upasaka: a male lay Buddhist, namely, a man who receives and upholds the Buddha’s five precepts.

^[41] Upasika: a female lay Buddhist, namely, a woman who receives and upholds the Buddha’s five precepts.