金光明最勝王經

CHAPTER 15: THE GODDESS OF GREAT ELOQUENCE (2)

After the brahmin Kauṇḍinya had recited verses of praise and a dharani of praise to the Goddess of Great Eloquence, he addressed the assembly: “Virtuous ones! If you wish to beseech the Goddess of Eloquence to compassionately protect and bless you, so that in this present life you may freely attain unhindered eloquence, great wisdom and intelligence, skillful speech, broad learning and lofty ability, and excellence in debate without obstruction, you should earnestly and sincerely pay homage: homage to the Buddha[1], homage to the Dharma[2], homage to the Sangha[3], homage to the bodhisattvas and pratyekabuddhas, and to the shravakas and all noble sages.”

Throughout the ten directions, the Tathagatas of the past and present have all mastered words of truth and possess the power to expound words of truth in accordance with beings’ capacities, words that are never false. For immeasurable kalpas, they have spoken words of truth. Whenever anyone speaks words of truth, they rejoice.

Because they never utter falsehood, when they manifest their broad and long tongues, these cover their faces, Jambudvipa, and the four continents; they further cover one thousand worlds, two thousand worlds, three thousand worlds, and even all the inconceivable worlds throughout the ten directions. They also possess the power to extinguish the burning heat of all afflictions. Homage to such tongues of the Buddhas, the Blessed Ones; may we attain supremely wondrous eloquence.

With utmost sincerity, I bow in homage:

Homage to the power of the wondrous eloquence of all Buddhas.

Homage to the power of the wondrous eloquence of the great bodhisattvas.

Homage to the power of the wondrous eloquence of the pratyekabuddhas.

Homage to the power of the wondrous eloquence of those in the four approaches[4] and the four fruits.

Homage to the power of the wondrous eloquence of those who teach the Four Noble Truths.

Homage to the power of the wondrous eloquence of those of right conduct and right view.

Homage to the power of the wondrous eloquence of the Brahma hosts and all devas.

Homage to the power of the wondrous eloquence of the great deity Uma.

Homage to the power of the wondrous eloquence of the deity Skanda.

Homage to the power of the wondrous eloquence of King Manasi.

Homage to the power of the wondrous eloquence of the Intelligent Deity of the Night.

Homage to the power of the wondrous eloquence of the Four Great Heavenly Kings.

Homage to the power of the wondrous eloquence of the deva prince Supratishthita.

Homage to the power of the wondrous eloquence of Vajrapani, the Lord of Secrets.

Homage to the power of the wondrous eloquence of the deity Vishnu.

Homage to the power of the wondrous eloquence of the goddess Bhima.

Homage to the power of the wondrous eloquence of the deity Shiva.

Homage to the power of the wondrous eloquence of the goddess Shri.

Homage to the power of the wondrous eloquence of Shrimat.

Homage to the power of the wondrous eloquence of the word hri.

Homage to the power of the wondrous eloquence of the Great Mother among mothers.

Homage to the power of the wondrous eloquence of Mother Hariti.

Homage to the power of the wondrous eloquence of the yaksha deities.

Homage to the power of the wondrous eloquence of the kings throughout the ten directions.

May all wholesome karma assist me

And cause me to attain wondrous, unhindered eloquence.

I pay homage to those who are never false.

I pay homage to those who have attained liberation.

I pay homage to those who have abandoned desire.

I pay homage to those who have severed hindrances and bonds.

I pay homage to those whose minds are pure.

I pay homage to those who possess radiance.

I pay homage to those who speak words of truth.

I pay homage to those in whom no habitual traces of affliction remain.

I pay homage to those who have deeply penetrated ultimate truth.

I pay homage to the Great Beings.

Homage to the Goddess of Eloquence,

Who grants unhindered speech.

I beseech you to swiftly fulfill

All my aspirations.

May I be free from illness and always secure;

May my life span be long;

May I clearly understand all mantras;

May I diligently cultivate the path to bodhi,

Bringing benefit to all sentient beings;

May my heart’s aspiration soon be fulfilled.

I speak these words of truth;

My words are not false.

O Goddess of Great Eloquence,

Help me attain fulfillment.

I reverently beseech the goddess to come

And cause me to speak fluently;

Instill within my body and mouth

Intelligence and perfect eloquence.

Please cause my tongue

To possess eloquence like that of the Buddha;

Through the awesome power of his words,

May I tame sentient beings.

Whatever words I speak,

May every undertaking be accomplished;

May all who hear me have reverence and faith,

And may my deeds never be in vain.

If I seek eloquence

Yet fail to attain it,

Then all the goddess’s words of truth

Would become falsehood.

Even those who commit the five uninterrupted karmas

Are immediately tamed when taught by the Buddha;

Likewise, through the words spoken in gratitude

By the arhats,

The Buddha’s great disciples,

Shariputra and Maudgalyayana—

By such words of truth,

May I attain fulfillment.

I now reverently invite

All the great shravakas:

Come swiftly to where I am

And help fulfill my heart’s aspiration.

I pray that these words of truth

Will never prove false.

From the realm of Akanishtha

To the realms of the Pure Abodes,

The Brahma Priests and Brahma Ministers,

And all the Brahma hosts;

Even to the trichiliocosm,

The lord of the Saha world

Together with all his retinue—

I now reverently invite you all.

Please extend your compassion

And mercifully accept and embrace me.

The devas of Paranirmitavashavartin,

And those of Nirmanarati,

The hosts of devas in Tushita,

Maitreya, the future Buddha,

The devas of Yama,

And those of the Heaven of the Thirty-Three,

The Four Great Heavenly Kings,

Together with all the hosts of devas;

The spirits of earth, water, fire, and wind

Who dwell upon Mount Sumeru;

The spirits of the seven mountains and seven seas,

Together with all their retinues;

The spirits Purnabhadra and Panchashikha,

The sun, moon, and constellations—

All such deities

Bring peace and security to sentient beings;

These heavenly deities

Take no delight in evil deeds.

Homage to the mother of the hosts of spirits[5]

And her beloved little children;

Devas, nagas, and yakshas,

Gandharvas and asuras,

As well as kimnaras

And mahoragas—

Relying upon the Buddha’s awesome power,

I reverently summon and invite you all.

Please reveal your compassion

And grant me unhindered eloquence.

All beings among devas and humans

Who have attained knowledge of others’ minds,

Please manifest your spiritual powers

And bestow wondrous eloquence upon me.

Even all living creatures

That fill the realm of empty space,

Extending throughout the entire Dharma realm,

Please bestow eloquence upon me.

Hearing this supplication, the Goddess of Eloquence said to the brahmin: “Excellent, Great Being! If anyone follows the mantra and the hymn of praise, performs the rite as previously explained, takes refuge in the Three Jewels, and single-mindedly maintains right mindfulness, all that person seeks will be fulfilled. If that person also receives, upholds, reads, and recites this sutra, every aspiration will swiftly be fulfilled, except in the case of those who lack sincerity.”

When the brahmin heard the Goddess of Eloquence speak these words, he was filled with joy. With palms joined reverently, he single-mindedly accepted her teaching.

The Buddha then said to the goddess: “Excellent, excellent! You are able to propagate this sutra and protect those who receive, uphold, read, and recite it, thereby bringing benefit, peace, and happiness to sentient beings. By teaching in this way and granting sentient beings unhindered eloquence, you will attain immeasurable merit, while also helping those who arouse the aspiration swiftly attain bodhi.”

CHAPTER 16: THE GODDESS OF GREAT AUSPICIOUSNESS

At that time, the goddess Great Auspiciousness rose from her seat, bowed at the Buddha’s feet, respectfully joined her palms, and addressed the Buddha: “O Blessed One! If I see any bhikshu, bhikshuni, upasaka, or upasika who receives, upholds, reads, recites, or expounds the Sutra of Golden Light to others, I shall wholeheartedly and respectfully provide that person with offerings of food and drink, bedding and seating, clothing, medicine, and all other necessities, allowing nothing to be lacking, so that this person may peacefully study its words and phrases day and night, contemplate its meanings and principles, and cause this sutra to circulate throughout Jambudvipa.

Thus, those beings who have planted roots of virtue before immeasurable hundreds of thousands of Buddhas may constantly hear it, and this sutra will not quickly disappear. Moreover, throughout immeasurable hundreds of thousands of kotis of kalpas, this person will always enjoy the happiness of the heavenly and human realms, possess abundant wealth and honor, and never suffer hunger or thirst. That person will also enable all sentient beings always to dwell in peace and happiness, encounter the Buddhas, later attain unsurpassed bodhi, and forever escape the suffering of transmigration through the three evil destinies.

“O Blessed One! I now recall that in the past I planted roots of virtue in the presence of the Tathagata, Arhat, Samyaksambuddha Lapis Lazuli Golden Mountain, Jeweled Flower, Radiant Illumination, Auspicious Ocean of Merit. Through the power of the Tathagata’s compassionate care and mindfulness, today, wherever I direct my thoughts, wherever I cast my gaze, and whichever land I visit, the immeasurable hundreds of thousands of myriads of kotis of sentient beings dwelling there all attain peace and happiness. They even receive in abundance all necessities, such as food and drink, clothing and bedding, articles for daily use, gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and pearls.

“If anyone sincerely reads and recites the Sutra of Golden Light, that person should each day burn various fragrant incenses and scatter beautiful flowers on my behalf as offerings to the Tathagata, Arhat, Samyaksambuddha Lapis Lazuli Golden Mountain, Jeweled Flower, Radiant Illumination, Auspicious Ocean of Merit; three times each day that person should invoke my name and also offer fragrant flowers and delicious food to me. Those who hear and receive this sutra will likewise obtain such blessings.” The goddess Auspiciousness then spoke these verses:

By constantly upholding and reciting this king of sutras,

Oneself and one’s family are freed from calamities;

Clothing, drink, and food are never lacking,

And radiance and lifespan likewise know no end.

The earth grows ever more fertile,

And the heavens always send rain at the proper time;

The devas, together with the spirits of gardens and forests,

And the spirits of the five grains, all rejoice.

The forest trees, flowers, and fruits all flourish;

Every crop sends forth fresh green shoots.

Whatever treasures one seeks are obtained as wished,

And every aspiration is fulfilled according to one’s heart.”

The Buddha then said to Great Auspiciousness: “Excellent, excellent! Goddess, you are able to remember past kindness and repay it through offerings, benefiting and bringing peace and happiness to immeasurable beings and causing this sutra to circulate. You will certainly attain inexhaustible merit.”

CHAPTER 17: THE GODDESS GREAT AUSPICIOUSNESS

INCREASING WEALTH AND POSSESSIONS

At that time, the goddess Great Auspiciousness said: “O Blessed One! I presently dwell in a palace made of the seven precious substances within the Garden of Wondrous Flowers, Merit, and Light, not far from the city of Possessing Wealth belonging to Vaishravana, the heavenly king of the north. If anyone wishes the five grains to increase and the granaries to become full and plentiful, that person should give rise to genuine faith and reverence, prepare a thoroughly cleansed chamber, smear its floor with cow dung, create an image of me, and adorn the place throughout with jeweled necklaces.

Next, that person should bathe, put on clean garments, anoint the body with precious fragrances, and enter the quiet chamber. On my behalf, three times each day that person should recite: ‘With one-pointed mind, I pay homage to the Buddha Lapis Lazuli Golden Mountain, Jeweled Flower, Radiant Illumination, Auspicious Ocean of Merit,’ and should invoke the name of the Sutra of Golden Light. At the same time, that person should sincerely offer fragrant flowers and rare, delicious food and drink to the Buddha, the sutra, and my image.

Food and drink should also be scattered throughout the mandala as gifts to the deities. Afterward, that person should speak truthful words inviting me, state the matters being sought, and make this vow: ‘If the goddess’s words are true, my supplication should not be made in vain.’

“When the goddess knows of this, she will give rise to compassion and immediately cause that person’s household to possess abundant money, goods, and grain. To obtain this, however, that person must first sincerely invoke the names of the Buddhas and bodhisattvas, and only then recite the mantra inviting me.

With one-pointed mind, I pay homage to all Buddhas of the ten directions and the three times.

With one-pointed mind, I pay homage to Buddha Jeweled Crest.

With one-pointed mind, I pay homage to Buddha Stainless Radiance Jeweled Banner.

With one-pointed mind, I pay homage to Buddha Golden Banner Light.

With one-pointed mind, I pay homage to Buddha Treasury of a Hundred Golden Lights.

With one-pointed mind, I pay homage to Buddha Golden Canopy, Accumulation of Jewels.

With one-pointed mind, I pay homage to Buddha Golden Flower Radiant Banner.

With one-pointed mind, I pay homage to Buddha Great Lamp Light.

With one-pointed mind, I pay homage to Buddha Great Jeweled Banner.

With one-pointed mind, I pay homage to Buddha Akshobhya, teacher of the land in the east.

With one-pointed mind, I pay homage to Buddha Jeweled Banner, teacher of the land in the south.

With one-pointed mind, I pay homage to Buddha Amitayus, teacher of the land in the west.

With one-pointed mind, I pay homage to Buddha King of the Sound of the Heavenly Drum, teacher of the land in the north.

With one-pointed mind, I pay homage to Bodhisattva Wondrous Banner.

With one-pointed mind, I pay homage to Bodhisattva Golden Light.

With one-pointed mind, I pay homage to Bodhisattva Golden Treasury.

With one-pointed mind, I pay homage to Bodhisattva Sadaprarudita.

With one-pointed mind, I pay homage to Bodhisattva Dharmodgata.

With one-pointed mind, I pay homage to Bodhisattva Well Established.

“After paying homage to the Buddhas and bodhisattvas, recite the mantra to summon and invite me. Through the power of this mantra, all aspirations will be accomplished.

Nam mô sơ ri, ma ha đê vi, tát ya tha, pa ri pua na, ca rê, Sa ma ta-đát sa ni, ma ha vi ha ra ga rê, sa man ta, pi ta ma ma ti, ma ha ka ri ya, pờ ra ti vít tha pa ni, sa van tha sa mam ta na, su pờ ra ti pu rê, a da na đạt ma ta, ma ha ba ghê na, ma ha mai tri, u pa sam hê tê, ma ha cờ lê sa su sam gờ hi tê, a nu pu la na, sa va ha.

“Blessed One! If anyone recites and upholds this mantra to summon me, I shall immediately go there and help that person fulfill every wish. This is the phrase of consecration, the phrase that ensures accomplishment, the phrase of truth, the phrase free from falsehood.

It is the practice of equality and establishes true roots of goodness for sentient beings. Anyone who recites and upholds this mantra should observe the eight precepts of fasting for seven days and nights. Each morning upon waking, that person should clean their teeth and rinse their mouth; in the afternoon, they should again offer incense and flowers to all Buddhas, confess all the offenses they have committed, and then dedicate the merit and make vows for themselves and all sentient beings, so that everything they wish for may quickly be accomplished.

First, that person should prepare a pure chamber or go to a safe, secluded place, establish a ritual altar, smear the ground with cow dung, burn sandalwood incense as an offering, set up a beautiful elevated seat, hang banners and canopies, and adorn the place with lovely flowers. Then, single-mindedly recite that mantra to summon me. At that time, I shall recollect and observe that person, enter the ritual ground, sit upon the elevated seat, and accept the articles of offering.

From then onward, in every dream that person will see me and truthfully present their wishes. Wherever they may be—whether in a village, a secluded wilderness, or a dwelling place of the Sangha—I shall help provide them with everything: gold and silver, precious objects, cattle and sheep, grain, clothing, food, drink, and so forth. Having obtained such excellent blessings, that person should select the finest and most precious portion and offer it to the Three Jewels and to me.

Afterward, they should convene a great Dharma assembly and arrange offerings of food, drink, flowers, and incense. They should then sell the objects that have been offered, use the proceeds to purchase other articles, and continue making offerings. If this is done, I shall remain beside that person throughout their life, helping and protecting them, preventing any deprivation, and enabling them to fulfill every wish.

Yet that person must also constantly aid those in distress and must not be miserly or concerned only with themselves. They must always uphold, read, recite, and make offerings to this sutra, dedicate all the blessings they obtain universally to sentient beings, transfer them toward unsurpassed bodhi, and vow to escape the cycle of birth and death and swiftly attain liberation.”

The Blessed One praised her, saying: “Excellent, excellent! Auspicious Goddess! You are able to help propagate this sutra and bring such inconceivable benefit to yourself and others.”

CHAPTER 18: THE EARTH DEITY FIRM AND SOLID

At that time, the earth deity Firm and Solid rose from the assembly, respectfully joined her palms, and addressed the Buddha: “Blessed One! Whether in the present or the future, wherever this sutra circulates—whether in a city, village, tower, palace, mountain forest, or secluded wilderness—I shall go there to make offerings and provide protection. Wherever an elevated seat is established for a Dharma master to expound this king of sutras, I shall use my spiritual power to conceal my form, approach the seat, and support the feet of that Dharma master with my head.

At that time, I shall hear the Dharma, savor its flavor, and increase my majestic radiance, so that my heart will be filled with immense joy. Having personally obtained such benefit, I shall also cause the entire great earth, from its surface down to a depth of one hundred sixty-eight thousand yojanas, reaching the boundary of the vajra layer, to increase its nourishing essences. Even all the soil within the four seas will become more fertile than before.

I shall also cause dense forests, trees, medicinal herbs, flowers, fruits, branches, leaves, trunks, roots, rice plants, sprouts, and shoots to flourish beautifully and become delightful to behold. They will also possess perfect color, fragrance, and flavor and will all be fit for consumption. Any sentient being who partakes of such delicious and nourishing food and drink will become healthy, gain longevity, have calm and stable faculties, a radiant complexion, freedom from suffering, a resolute will, and the ability to undertake every task.

Moreover, all necessities throughout this great earth, even hundreds of thousands of kinds of endeavors, will be brought to completion.

“Blessed One! For these reasons, Jambudvipa will be prosperous and peaceful, its population abundant and free from decline, and all sentient beings will attain happiness. Having enjoyed such happiness in body and mind, they should all the more sincerely revere this sutra and, at all times and in all places, uphold it, make offerings to it, honor it, and praise it.

They should also go before a great Dharma master and request that this sutra be expounded to all sentient beings. When this sutra is taught, I and all my retinue shall personally obtain benefit: our radiance will increase, our strength will grow, our majestic power will become complete, and our appearances will become more dignified than usual. After I have savored the flavor of this Dharma, I shall cause all the land within an area extending seven thousand yojanas in every direction throughout Jambudvipa to become fertile, and all sentient beings to attain happiness.

“Blessed One! Wishing to repay this kindness, those sentient beings should reflect: ‘I shall certainly listen to and receive this sutra, reverently honor it, praise it, and make offerings to it.’ Then, from their own dwelling places—whether cities, villages, or open wildernesses—they should go to the Dharma assembly, bow to the Dharma master, listen to this sutra, and accept it with faith. After hearing and receiving it, they should return to their dwellings with hearts overflowing with joy and all say together: ‘Today we have heard the exceedingly profound, wondrous, and unsurpassed Dharma and have thereby received inconceivable merit.

Through the power of this sutra, we shall encounter, attend upon, and make offerings to immeasurable and boundless hundreds of thousands of kotis of nayutas of Buddhas and shall forever escape the three realms of suffering. Throughout hundreds of thousands of future lives, we shall always be born in the heavenly or human realms and enjoy happiness.’ At their own dwelling places, if those sentient beings expound this sutra for other beings—even a single analogy, a single chapter, an account of a past cause and condition, the name of a Tathagata, the name of a bodhisattva, a complete four-line verse, merely one line, or simply the title of the sutra—the land where those sentient beings dwell will become more fertile than other places.

At the same time, the plants of that region will thrive, flourish, and grow tall, causing all sentient beings to rejoice, acquire abundant wealth and treasures, delight in giving, and have profound faith in the Three Jewels.”

After hearing this, the Buddha said to the earth deity Firm and Solid: “If any sentient being hears even a single line of the Sutra of Golden Light, after death that being will be born in the Heaven of the Thirty-Three or another heavenly realm. If any sentient being makes offerings to this sutra and adorns the building where it is kept—even by hanging a single silk canopy or one embroidered banner—that being will, according to their aspiration, be born in the sixth heaven of the Desire Realm. There, they will freely enjoy palaces made of the seven treasures, and seven thousand heavenly maidens will spontaneously appear to sport together with them, while day and night they constantly enjoy boundless happiness.”

Having heard this, the earth deity Firm and Solid addressed the Buddha: “Blessed One! For these reasons, whenever any member of the fourfold assembly ascends the Dharma seat to expound this wondrous sutra, I shall protect that person throughout the day and night. Concealing my form beside the seat, I shall support the feet of that Dharma preacher with my head.

For the sake of sentient beings who have planted roots of goodness before immeasurable hundreds of thousands of Buddhas, I shall help this sutra circulate throughout Jambudvipa and prevent it from disappearing. Any sentient being who hears this sutra will, throughout immeasurable hundreds of thousands of kotis of nayutas of future kalpas, be born in the heavenly and human realms, enjoy sublime happiness, encounter the Buddhas, and attain unsurpassed, perfect enlightenment, without having to pass through the three realms of suffering in the cycle of birth and death.”

“World-Honored One! I shall proclaim a heart-mantra possessing the power to bring benefit, peace, and happiness to both devas and humans. If people or members of the fourfold assembly wish to behold my true form, they should single-mindedly recite and uphold this mantra.

Should they seek wealth, precious treasures and hidden stores, mastery of spiritual powers, enduring happiness, medicines to cure illness, the subjugation of enemies, or the composition of various treatises, their wishes will also be fulfilled. First, they should go to a stupa containing the Buddha’s relics, or establish a Dharma altar in a pure place within their home. They should bathe, put on clean garments, sit upon a grass seat, and, before a revered image of the Buddha and his relics, burn incense, scatter flowers, and arrange food and drink as offerings.

On the poṣadha day, the eighth day of each month, they should recite the following mantra to summon me: Tát da tha, chi ri chi ri, chu ru chu ru, ku ru ku ru, ku tu ku tu, tô tu tô tu, ba ha ba ha, sa va ri, sa va ri, sa va ha.

“World-Honored One! If they recite this mantra one hundred and eight times to summon me, I shall come to them. If any beings wish to see my form and converse with me, they should likewise follow the method described above and recite this mantra: Tát da tha, a ca ni, gờ ri li ga, cờ sa na ti, si ra, si đa ri, ha ha hi hi, ku ru, ba rê, sa va ha.

“World-Honored One! They should recite this mantra one hundred and eight times and also recite the mantra stated above. I shall then manifest and fulfill all their wishes, without the slightest deception. First, however, they should recite this mantra for bodily protection: Ta da tha, ni si ri, ma sa ka ni, na ti, ku ti, bút đi, bút đi rê, bi ti bi ti, ku ku ti, ba ci ri, sa va ha.

“They should recite it over a five-colored thread twenty-one times, tie twenty-one knots in it, and then bind it around the left elbow. It will protect the body and free them from fear. If a person recites this mantra with utmost sincerity, all that person seeks will be fulfilled. I speak no falsehood; the precious Buddha, Dharma, and Sangha shall bear witness to the truth of my words.”

The World-Honored One then said to the earth deity Firm and Steadfast: “Excellent, excellent! Because you use this mantra to protect this King of Sutras and those who expound the Dharma, you shall enjoy immeasurable merit and blessings.”

CHAPTER 19: THE YAKSHA GENERAL

CORRECT AND COMPLETE KNOWLEDGE

At that time, the great general Correct and Complete Knowledge, together with the twenty-eight divisions of yaksha deities, rose from his seat in the assembly, bared his right shoulder, knelt with his right knee touching the ground, respectfully joined his palms, and addressed the Buddha: “World-Honored One! Now and in the future, wherever this King of Sutras circulates and is propagated—whether in cities or villages, mountains or desolate marshlands, palaces or lofty pavilions, or dwelling places of the Sangha—I and the twenty-eight divisions of yakshas shall all go there.

Each of us shall conceal our forms and provide protection, enabling the Dharma teacher to escape all hardships and calamities and always dwell in peace and happiness. As for those who hear and accept this sutra, even if they uphold only a four-line verse, a single line, merely the title of the sutra, or the name of a single Tathagata or bodhisattva mentioned in this scripture, and then bring forth a mindful aspiration and make reverent offerings, I shall come to aid and protect them, ensuring that they encounter no misfortune and that they leave suffering behind and attain happiness.

“Why am I named Correct and Complete Knowledge? Concerning the causes and conditions of this, I ask the Buddha to bear witness: I know all dharmas, understand all dharmas, accord with all dharmas, and am as all dharmas are. I also thoroughly comprehend all the categories and the distinctions in the essential natures of all dharmas.

I possess inconceivable light of wisdom, an inconceivable torch of wisdom, inconceivable practices of wisdom, and an inconceivable treasury of wisdom. Within the inconceivable realm of wisdom, I am able to penetrate and understand everything. World-Honored One!

I correctly know, correctly understand, correctly awaken to, and correctly contemplate all dharmas. Therefore, I am named Correct and Complete Knowledge. For this reason, I have the power to provide Dharma teachers with complete command of words and unhindered eloquence.

I can also infuse vital energy into their pores, making their bodies strong and healthy and their awe-inspiring power immense. I enable them to attain inconceivable light of wisdom and accurate memory without forgetfulness or omission. Their physical strength increases without ever declining, their faculties remain at ease, and joy and happiness constantly arise within them.

Thus, for the sake of those sentient beings who have planted roots of virtue and cultivated merit before hundreds of thousands of Buddhas, I assist in circulating this sutra throughout Jambudvipa and prevent it from disappearing. After those sentient beings hear this sutra, they immediately attain boundless light of wisdom, as well as immeasurable merit and wisdom. In future lives, they shall enjoy immeasurable, inconceivable kotis of nayutas of sublime pleasures among devas and humans, constantly encounter Buddhas, and swiftly attain unsurpassed bodhi, without having to pass through the dark and painful realms of the three evil paths.”

The great yaksha general Correct and Complete Knowledge again addressed the Buddha: “World-Honored One! I possess a mantra. Out of compassion and a wish to benefit sentient beings, I shall now proclaim it before the World-Honored One: Nam mô Bút đa ya, nam mô Đạt ma da, nam mô Sam ga da, nam mô Bờ ra ma da, nam mô In dờ ra da, na ma hơ cha tu nam, ma ha ra ja nam, tát da tha, hi ri, hi ri, mi li, mi li, Gô ri Ma ha gô ri, Gan đa ri, Ma ha gan đa ri, Dờ ra vi đi, Ma ha dờ ra vi đi, đa đa, khu kun tê, ha ha ha ha ha, hi hi hi hi hi, hô hô hô hô hô, ha ja, đạt ma, ku đa mê, cha cha cha cha chi chi chi chi, chu chu chu chu, can đết va ra, sít kha ra, sít kha ra, út tít ta hi, ba ga van, sam chin ja da, sa va ha.

“If anyone accepts and upholds this vidya-mantra, I shall provide all the necessities that person desires: food and drink, clothing, flowers, fruit, money, and precious objects. If that person seeks a son or daughter, or necklaces of gold, silver, jewels, and so forth, I shall likewise provide everything fully in accordance with that person’s wishes, allowing no deficiency. This mantra possesses exceedingly great power.

Therefore, whenever I hear someone reciting and upholding it, I shall immediately go there and help that person swiftly accomplish every undertaking without obstruction. Those who wish to recite it, however, must know the proper method. First, they should paint an image of the yaksha Correct and Complete Knowledge approximately four or five feet tall, holding a spear in his hand.

Before the image, they should establish a square Dharma altar. On its four sides they should place vessels filled with sugar-water or honey, together with fragrant ointments, powdered incense, burning incense, and flower garlands. Before the altar, they should place an earthen brazier containing burning charcoal, upon which mustard seeds and Tô-ma grass[6] are to be burned.

They should then recite this mantra one hundred and eight times, making one burnt offering with each recitation, until I manifest and ask the reciter: ‘What do you need? What do you seek? Please speak truthfully!’ I shall then act according to that person’s words and fulfill the reciter’s wishes.

Whether the person seeks gold, silver, or treasures buried in the earth; wishes for immortals to appear from the sky; seeks to attain the divine eye or the ability to know the minds of others; or seeks the power to act freely and at will for the sake of all beings, helping them eliminate their afflictions and swiftly attain liberation—I shall help that person accomplish all such aims.”

The World-Honored One then said to Correct and Complete Knowledge: “Excellent, excellent! You are able to bring benefit, peace, and happiness to sentient beings and to protect the true Dharma by proclaiming this mantra. You shall receive boundless merit and benefit.”

CHAPTER 20: THE CORRECT TREATISE ON THE DHARMA OF KINGS

At that time, an earth goddess named Drdha rose from the assembly, bowed in homage, joined her palms reverently, and addressed the Buddha: “World-Honored One! If the king of a country does not understand the true Dharma, he will be unable to govern the nation, bring peace to the people, or long remain upon the throne. I beseech the World-Honored One, out of compassionate concern, to expound clearly the Treatise on the True Dharma for Kings, the essential teaching for governing a nation, so that when kings hear it, they may practice accordingly and instruct the people in conformity with the true Dharma, thereby ensuring that their thrones endure, their countries remain peaceful, and their people enjoy benefit and well-being.”

The World-Honored One said: “Goddess, listen attentively! In the past there was a king named Balendraketu. His son, named Ruciraketu, received the consecration and succeeded to the throne.

Not long afterward, the royal father said to Crown Prince Ruciraketu: ‘There is a treatise on the Dharma for kings called The Lord of the Gods’ Teaching. When I had just received consecration and become king, my father, named Jnanabalendraketu, also taught me this treatise. I then governed the nation in accordance with it, and throughout twenty thousand years I never once gave rise to a thought of practicing anything contrary to the Dharma.

Today you must do likewise. Do not govern the nation and bring peace to the people through what is contrary to the Dharma. What is this treatise on the true Dharma for kings?

Listen attentively, and I shall explain it clearly.’ King Balendraketu presented the treatise in verse as follows:

I shall proclaim the Treatise on the Dharma for Kings,

Bringing benefit and happiness to all sentient beings,

Ending the doubts of the world,

And eliminating its many faults.

All kings of the heavenly realms

And sovereigns of the human realm

Should give rise to joyful hearts

And listen with palms joined as I speak.

Long ago, the gods

Assembled upon Vajra Mountain.

The Four Heavenly Kings arose

And questioned Great Brahma:

“Lord Brahma, most honored one,

Most sovereign among the gods,

We beseech you to have compassion upon us

And dispel our doubts.

Why is one dwelling in the human realm

Nevertheless called a god?

For what reasons

Is he called a son of the gods?

Why, when born among humankind,

Does he alone become lord of the people?

Why, when born in the heavenly realm,

Is he called a heavenly king?”

Thus did the Four Heavenly Kings,

Protectors of the World, question King Brahma.

At that time, King Brahma

Expounded the teaching for them:

“Protectors of the World! You have asked

How a nation should be governed

For the benefit of sentient beings.

Listen attentively, and I shall explain!

Through the power of karma from former times,

One is born in heaven and becomes a king;

Or, if born in the human realm,

One becomes a king ruling all under heaven

And is protected by the gods.

Thereafter he enters his mother’s womb;

Although he has entered the womb,

The gods continue to protect him.

Though born in the human realm,

He is exalted and therefore called a god;

Because he is protected by the gods,

He is also called a son of the gods.

The Lord of the Thirty-Three

Shares his power to aid the human king,

And all the hosts of gods

Also lend him sovereign power.

He eliminates all that is contrary to the Dharma,

Preventing evil karma from arising,

And teaches everyone to cultivate goodness

So that they may be born in the heavenly realms.

Humans, asuras,

And the various gandharvas,

Rakshasas, and chandalas

All contribute half their power.

His parents add the other half,

Enabling him to abandon evil and cultivate goodness.

The gods together protect him

And reveal the fruits of wholesome deeds.

If he commits evil karma,

Even in this present life

The gods will not protect him

But will reveal the fruits of evil deeds.

If people in the country commit evil

And the king does not restrain them,

This is contrary to right principle;

He should punish them according to the Dharma.

If he sees evil but does not restrain it,

What is contrary to the Dharma will increasingly spread,

Causing deceit and fraud to multiply

Throughout the entire country.

When a king sees his people

Commit evil but does not restrain them,

The hosts of the Thirty-Three Gods

All become exceedingly wrathful.

Because of this, the governance of the nation is impaired,

And deceit spreads throughout the realm;

Enemy armies invade

And destroy the entire country.

Homes and household goods,

Wealth and property, are all lost;

Deception and flattery arise,

And people seize one another’s possessions.

Though he became king through the true Dharma,

He does not practice that Dharma,

Causing the country to be devastated

Like a lotus pond trampled by elephants.

Violent winds arise out of season,

And heavy rains fall at improper times;

Inauspicious stars manifest strange omens,

And eclipses darken the sun and moon.

The five grains, flowers, and fruits

Fail to ripen or bear produce,

And famine afflicts the country

Because the king has abandoned the true Dharma.

If the king abandons the true Dharma

And governs the people through evil laws,

The gods within their palaces

See this and become distressed.

Then the heavenly kings

Say to one another:

‘This king acts contrary to the Dharma

And constantly associates with evil people.

His royal throne will not endure.’

All the gods become wrathful,

And because the gods are wrathful,

That country swiftly falls into ruin.

Teachings contrary to the Dharma are imposed upon the people

And spread throughout the nation;

Contention and rampant deceit arise,

Together with epidemics and suffering.

The Lord of the Gods offers no protection,

And the heavenly hosts also forsake it;

The country will fall into ruin,

And the king will undergo calamities.

His parents, wife, and children,

His brothers and sisters,

Will suffer separation from those they love

And may even lose their lives.

Portents and falling stars appear,

And two suns are seen at once;

Hostile enemies come from abroad,

And the country falls into turmoil.

Great ministers and eminent officials

Are unjustly put to death;

Elephants and horses, prized by all,

Are also entirely lost.

War spreads everywhere,

And people die unjust deaths;

Demons and ghosts enter the country,

And epidemics spread throughout the land.

The highest minister,

Together with the subordinate generals,

Has a heart filled with flattery and deceit,

And together they act contrary to the Dharma.

When the king sees conduct contrary to the Dharma,

He nevertheless conceives affection and respect for it;

But when he sees those who perform wholesome deeds,

He subjects them to painful torment.

Because he esteems the wicked

And punishes those who practice goodness,

The stars, rains, and winds

Do not appear in their proper seasons.

Three calamities then arise:

The true Dharma immediately disappears,

Sentient beings lose their vitality,

And the land becomes barren.

Because he honors evil and scorns goodness,

Three further calamities arise:

Untimely frost and hail,

Famine, thirst, and epidemics;

And grains such as rice, beans, and sesame

Become markedly inferior in quality.

Throughout the entire country,

Most of the people are stricken by epidemics.

The various fruit-bearing trees

Whose produce was formerly delicious and sweet

Thereby lose their flavor,

Becoming bitter, astringent, and tasteless.

The gardens and forests once beautiful

And delightful places to visit

Suddenly become withered and barren,

Causing sorrow in all who behold them.

Wheat and the various grains

Gradually lose their pleasant flavor;

When consumed, they bring no satisfaction—

How then can they nourish the body?

The complexions of sentient beings deteriorate,

And their strength also declines;

Though they eat and drink in abundance,

They still never feel satisfied.

All kinds of sentient beings

Throughout all the lands

Become sickly and weak,

Unable to accomplish any task.

The people are afflicted by disease,

And suffering oppresses their bodies;

Everywhere specters appear,

And in every place rakshasas arise.

If a king acts contrary to the Dharma

And associates with evil people,

He causes the three kinds of worlds

To undergo decline.

Boundless calamities such as these

Occur throughout the country,

All because he sees evildoers

Yet refuses to punish them.

Through the protection of the gods

He was able to become king,

Yet he does not use the true Dharma

To protect his own country.

Those who cultivate wholesome conduct

Will be born in the heavenly realms;

But those who create evil karma

Will certainly enter the three evil destinies at death.

If the king allows

The people of his country freely to commit evil,

The gods of the Trayastrimsha Heaven

Become exceedingly distressed.

Because he does not accord with the teachings of the gods

Or with the words of his mother and father,

He is a person contrary to the Dharma,

Neither a true king nor a filial son.

If he sees the people of his country

Performing deeds contrary to the Dharma,

He must punish them according to the Dharma

Without entertaining the thought of pardoning them.

Thereupon all the gods

Will protect and uphold this king.

Because he eliminates evil ways

And cultivates all wholesome dharmas,

In this present life this king

Will certainly receive favorable recompense.

Because, regarding good and evil,

He urges sentient beings to cultivate the former and abandon the latter,

And clearly reveals the fruits of good and evil,

He becomes king of the human realm;

The gods together protect him,

And all rejoice in accord.

By benefiting himself and others,

He governs the country through the true Dharma;

When he encounters flatterers and deceivers,

He punishes them according to the Dharma.

Even if he should lose the royal throne

Even to the point of harming themselves,

They never commit evil deeds,

Nor overlook evil when they see it.

The calamity of losing the royal throne,

The greatest of all calamities,

Arises entirely from sycophants;

Therefore, they should be punished.

If one associates with deceitful people,

One will lose the royal throne;

Through this, the king’s Dharma is impaired,

As an elephant tramples a flower garden.

The celestial lords all become angry,

And the asuras do likewise,

Because that person, though reigning as king,

Does not govern the country according to the Dharma.

Therefore, in accordance with the Dharma,

One should punish evildoers,

Teach the people through goodness,

And never conform to what is contrary to the Dharma.

One should rather relinquish one’s own life

And resolutely refuse to follow evil friends;

Toward those who are close and those who are not,

One should act impartially.

If one rules as a righteous king,

Treating all without partiality,

The Dharma king’s good renown

Will resound throughout the three realms.

The celestial hosts of Trayastrimsa Heaven

Will rejoice and declare together:

“The Dharma king of Jambudvipa

Is indeed our son.

He teaches the people through goodness

And governs the country by the true Dharma;

He exhorts others to practice the true Dharma,

And shall be born within our celestial palace.”

The devas and devaputras,

And even the asuras,

Seeing the king practice the true Dharma,

Will therefore rejoice in their hearts;

Because the devas rejoice,

They will protect and sustain that king.

The stars will move in their proper courses,

The sun and moon will not stray from their paths;

Favorable winds will blow in due season,

And rain will accord with the proper times.

Fruits and grains will all ripen,

And the people will suffer neither hunger nor thirst;

All the celestial hosts

Will fill the celestial palaces.

Therefore, one who is a human king

Should forget himself in propagating the Dharma;

He should honor the precious Dharma,

And thereby bring peace and happiness to the people.

He should always remain close to the true Dharma

And adorn himself with merit;

His retinue will always rejoice,

And evil should be kept far away.

Teaching and transforming through the true Dharma,

He should always enable the people to dwell in peace,

Causing everyone

To cultivate the ten wholesome actions.

The entire country will always be prosperous,

And the realm will enjoy peace and tranquility.

When the king teaches the people through the Dharma

And skillfully subdues evildoers,

His renown will spread everywhere,

And he will bring peace and happiness to all beings.

All the kings throughout the world and the great assembly, having heard the Buddha teach the essential principles by which the ancient king governed his country, regarded it as something unprecedented. They rejoiced exceedingly and respectfully put the teaching into practice.

Notes:

[1] Buddha: the full transliteration of the word Buddha, abbreviated in Chinese as Fo; translated in China as “Awakened One” or “Wise One.”

[2] Dharma: a transliteration of the word Dharma, translated in China as “Teaching” or “Law.” It refers to the Buddha’s teaching and is one of the Three Jewels: Buddha, Dharma, and Sangha.

[3] Sangha: a transliteration of the word Saṃgha, translated in China as “assembly.” It is a community of four or more bhiksus or bhiksunis living together in a spirit of harmony.

[4] The four approaches: the approach to stream-entry, the approach to once-returning, the approach to non-returning, and the approach to arhatship. “Approach” means proceeding toward and drawing near to attainment, but not yet having attained it.

[5] Mother of the demons: the demon mother of five hundred demon children, known in Chinese transliteration as Guizimu.

[6] Soma grass: a type of grass that spreads over the ground. Juice pressed from this grass can be used as a ferment for making liquor.