金光明最勝王經

CHAPTER SEVEN: PRAISE BY THE SIMILE OF THE LOTUS (Kamalàkara)

At that time, the Buddha said to the Bodhi-tree goddess:

“Good heavenly maiden! You should now know that during the night, Diệu Tràng dreamed of a wondrous Golden Drum that emitted a great sound, praising the virtues of the Buddhas and proclaiming the Dharma of repentance. Because of these causes and conditions, I have explained this matter extensively for you and the others. You should listen carefully and reflect well upon it. In the past, there was a king named Kim Long Chủ, who constantly praised the Buddhas of the three times throughout the ten directions by means of the Praise by the Simile of the Lotus.”

The Buddha then recited this praise for the assembly:

Buddhas of the past, future, and present,

Abiding in the worlds of the ten directions,

With utmost sincerity I now bow in homage

And wholeheartedly praise all the Supremely Victorious Ones.

The unsurpassed and pure Muni,

Whose bodily radiance shines like pure gold;

Among all voices, his voice is supreme,

Resounding like thunder through the Great Brahmā Heaven.

His lustrous hair resembles the king of black bees,

Curling gracefully and evenly, dark blue in hue.

His teeth are white, close-set, and even, like snowy kha-gems,

Straight and level, manifesting radiant light.

His pure, stainless eyes are wondrously adorned,

Like the broad petals of a blue lotus.

The mark of his tongue is broad, long, and exceedingly soft,

Like a red lotus appearing upon the water.

Between his brows is always the mark of the white curl,

Crystal-colored and spiraling to the right.

His eyebrows are long and fine like the crescent moon,

Their lustrous color resembling the king of bees.

Like the peak of a golden mountain, his nose is high, long, and straight,

Without defect, a lustrous mark of pure and wondrous radiance.

All the exquisite fragrances found throughout the world—

Wherever they may be, he knows them as soon as he perceives them.

The Supremely Victorious World-Honored One has a golden-hued body;

Every single hair bears the same excellent mark,

Curling to the right, soft and dark blue,

Emitting subtle light beyond all comparison.

Wondrous radiance emanates throughout his entire body,

Illuminating all realms in the ten directions.

It can extinguish the sufferings of beings in the three realms of existence

And cause them all to attain peace and happiness.

Those in the hells, the animal realm, and the realm of hungry ghosts,

Those on the paths of the asuras, devas, and humans—

It causes all their sufferings to be extinguished,

So that they constantly enjoy natural peace and happiness.

The radiance of his bodily form always shines everywhere,

Incomparable, like molten gold.

His countenance is round and bright like the full moon;

His beautiful lips resemble the crimson bimba fruit.

His gait possesses the majesty of a lion;

His bodily radiance shines like the crescent moon.

His slender, long arms extend below his knees,

Like the pendant branches of a śāla tree.

His halo, extending one fathom, shines boundlessly,

Brilliant as a hundred thousand suns.

It can reach throughout all Buddha lands,

Awakening deluded beings wherever conditions permit.

His unequaled net of pure light

Shines brightly throughout hundreds of thousands of realms.

It illuminates the ten directions without obstruction,

Dispelling every darkness entirely.

The light of the Sugata can bestow happiness;

Its wondrous hue reflects throughout the golden mountains.

It shines to the farthest reaches of hundreds of thousands of realms,

And all beings who encounter it immediately attain liberation.

The Buddha’s body is perfected through immeasurable merit

And adorned with every virtue.

Proclaimed the Sole Honored One, transcending the three realms,

His excellence is unequaled throughout the world.

All the Buddhas of the past

Are as numerous as the motes of dust upon the great earth;

The Buddhas of the ten directions in the future and present

Are likewise as numerous as the dust motes of the great earth.

With utmost sincerity of body, speech, and mind,

I bow my head and take refuge in the Buddhas of the Three Times.

I praise their boundless ocean of virtues

And make offerings of every kind of incense and flower.

Even if my mouth possessed a thousand tongues

And praised the Tathagata for immeasurable kalpas,

The inconceivable virtues of the World-Honored One,

Supreme and exceedingly profound, would be difficult to express.

Even if I possessed hundreds of thousands of tongues

And praised but one virtue of a single World-Honored One,

Even the smallest portion of it would be difficult to fathom;

How much more so the boundless virtues of all Buddhas!

Even if the earth and all the heavens up to the Heaven of the Summit of Existence

Were transformed into a vast expanse of water,

And one could count every drop with the tip of a hair,

Even one virtue of the Buddha would still be difficult to measure.

With utmost sincerity of body, speech, and mind,

I venerate and praise the boundless virtues of all Buddhas.

The inconceivable merit arising from this supreme fruition

I dedicate to all beings, that they may swiftly attain Buddhahood.

Having praised the Tathagata, that king

From the depths of his heart made even greater vows:

May I, throughout future ages,

During immeasurably many countless kalpas,

Always behold in dreams a great golden drum

And hear it proclaim the Dharma of repentance.

Through the simile of the lotus, may I praise the Buddha’s virtues;

May I attain perfect enlightenment and realize the unborn.

The appearance of Buddhas in the world is exceedingly rare,

An encounter difficult to obtain even in hundreds of thousands of kalpas.

May I always hear the wondrous drum in dreams by night,

And by day constantly practice repentance as appropriate.

I shall perfect the practice of the six paramitas

And rescue beings from the boundless ocean of suffering.

Thereafter, may I attain unsurpassed enlightenment

And a pure Buddha land inconceivable in its excellence.

May I honor the Tathagata with the wondrous golden drum

And thereby praise the true virtues of the World-Honored One.

Through these causes, I shall behold Buddha Śākyamuni,

Who will prophesy that I shall succeed the Honored One Among Humans.

May my two sons, Kim Long and Kim Quang,

Who were my spiritual friends in the past,

Vow to be born into my family in life after life

And together receive the prophecy of unsurpassed bodhi.

If there are beings without refuge or protection,

Forever undergoing every suffering in cyclic existence,

I vow in future lives to become their refuge

And cause them always to attain peace and happiness.

May all the sufferings of the three realms of existence be extinguished,

And may all attain whatever place of happiness they desire.

In future lives, may they cultivate the path to bodhi

And, like the Buddhas of the past, attain the state of a World-Honored One.

Through the merit of repentance taught in the Golden Light,

May the ocean of suffering be forever exhausted and all transgressions dispelled.

May karmic obstructions and afflictions be entirely eliminated,

And may I swiftly attain the fruit of purity.

The ocean of merit and wisdom is without shore or boundary,

Bottomlessly profound, stainless and pure.

May I attain that ocean of virtues

And swiftly realize great, unsurpassed bodhi.

Through the power of this repentance of the Golden Light,

May I attain the pure radiance of merit.

Having attained this wondrous and pure radiance,

May I always illuminate all things with the light of wisdom.

May the radiance of my body equal that of all Buddhas;

May my merit and wisdom equal those of the World-Honored One.

May I be proclaimed the Sole Honored One throughout all worlds,

With sovereign spiritual power unequaled by any.

May I transcend the ocean of suffering born of the conditioned!

May I always roam the ocean of unconditioned bliss!

May the ocean of my present merit always be full!

May the ocean of my future wisdom be perfectly complete!

May my land transcend the three realms,

Its measure of excellent virtue boundless.

May all those with affinities be born there together

And swiftly attain pure wisdom!

Diệu Tràng, you should know:

The king Kim Long Chủ,

Who once made vows such as these,

Was none other than you!

His two sons of former times,

Kim Long and Kim Quang,

Are now Ngân Tướng and Ngân Quang,

To whom I have given this prophecy!

When the great assembly heard these words,

They all gave rise to the mind of bodhi,

Vowing that now and in the future

They would always rely upon this repentance!

CHAPTER EIGHT: THE KIM THẮNG DHARANI

(Hirauyavatidhàrani)

At that time, the World-Honored One, amid the assembly, said to the great bodhisattva Thiện Trụ:

“Good man! There is a dharani called Kim Thắng. If good men or good women wish to draw near to and behold the Buddhas of the past, future, and present, and to honor and make offerings to them, they should accept and uphold this dharani. Why is this? Because this dharani is indeed the mother of all Buddhas of the past, present, and future. Therefore, you should know that those who uphold this dharani are already endowed with great merit. In the presence of immeasurable Buddhas in past lives, they planted roots of virtue, and thus they are now able to accept and uphold it. Their pure precepts are neither violated nor deficient; they are free from obstruction and will certainly be able to enter the exceedingly profound Dharma gate.”

The World-Honored One then explained the method of upholding the dharani for those who would recite it: First, with utmost sincerity, they should invoke the names of the Buddhas and bodhisattvas and bow to them in reverence; only afterward should they recite the dharani, as follows:

Homage to all Buddhas of the Ten Directions! Homage to all great bodhisattva-mahasattvas! Homage to all noble sages among the sravakas and pratyekabuddhas!

Homage to Sakyamuni Buddha. Homage to Aksobhya Buddha of the East. Homage to Jewel Banner Buddha of the South.

Homage to Amitabha Buddha of the West. Homage to Heavenly Drum-Sound King Buddha of the North. Homage to Vast Multitudinous Virtue Buddha above.

Homage to Luminous Virtue Buddha below. Homage to Jewel Treasury Buddha. Homage to Universal Light Buddha.

Homage to Universal Radiance Buddha. Homage to Accumulated Fragrance Buddha. Homage to Lotus Supreme Buddha.

Homage to Equal Vision Buddha. Homage to Jewel Topknot Buddha. Homage to Supreme Jewel Buddha.

Homage to Jewel Light Buddha. Homage to Stainless Radiance Buddha. Homage to Eloquence-Adorned Contemplation Buddha.

Homage to Pure Moonlight Praise-Marks King Buddha. Homage to Flower-Adornment Light Buddha. Homage to Radiant King Buddha.

Homage to Good Light Stainless Praise King Buddha. Homage to Observing Fearless Sovereign King Buddha. Homage to Fearless Renown Buddha.

Homage to Supreme King Buddha. Homage to Avalokitesvara Bodhisattva-Mahasattva. Homage to Ksitigarbha Bodhisattva-Mahasattva.

Homage to Akasagarbha Bodhisattva-Mahasattva. Homage to Manjusri Bodhisattva-Mahasattva. Homage to Vajrapani Bodhisattva-Mahasattva.

Homage to Samantabhadra Bodhisattva-Mahasattva. Homage to Aksayamati Bodhisattva-Mahasattva. Homage to Mahasthamaprapta Bodhisattva-Mahasattva.

Homage to Maitreya Bodhisattva-Mahasattva. Homage to Good Wisdom Bodhisattva-Mahasattva.

Then the Buddha spoke the dharani:

Namo hat lai dat na dat lai da da—Dat diet tha—Quan de—Quan de—Cu chiet le—Cu chiet le—Nhat chat li—Mat chat li—Ta ha (Namo ratna-trayaya tadyatha kunte kunte ku‘sale ku‘sale ku‘sale icchili mitili svaha).

The Buddha told the Bodhisattva Supratisthita:

“This dharani is indeed the mother of the Buddhas of the Three Times. If a good man or good woman upholds this mantra, that person can produce immeasurable and boundless accumulations of merit, which is equivalent to making offerings to, revering, honoring, and praising innumerable Buddhas. All such Buddhas will bestow upon this person the prediction of unsurpassed, complete, perfect enlightenment.

If anyone can uphold this mantra, then whatever that person desires—clothing and food, wealth and treasures, extensive learning, intelligence, wisdom, freedom from illness, longevity, and abundant merit—will be fulfilled according to that person’s prayers, with nothing failing to accord with their wishes. Supratisthita, until one who upholds this mantra realizes unsurpassed bodhi, that person will constantly dwell together with Golden City Mountain Bodhisattva, Maitreya Bodhisattva, Great Ocean Bodhisattva, Avalokitesvara Bodhisattva, Manjusri Bodhisattva, Great Binggalara Bodhisattva, and others, and will receive the protective care of these bodhisattvas.

Supratisthita, you should know that when upholding this mantra, one should perform the rite as follows: First, as a preliminary practice, one should recite it a full ten thousand and eight times. Next, in a dark chamber, adorn and prepare a place of practice. On the first day of the dark half of the month, bathe and purify oneself, put on clean garments, burn incense, scatter flowers, and make offerings of many kinds, together with food and drink.

Then enter the place of practice. First, one must bow in homage and invoke the names of the Buddhas and bodhisattvas as stated above. Then, with utmost sincerity, earnestness, and care, repent of offenses previously committed.

Kneeling with the right knee upon the ground, recite the mantra as above a full one thousand and eight times. Then sit upright in contemplation, recollecting one’s aspiration. Before sunrise, eat the dark food (?) within the place of practice, eating only once each day, and do not leave the place of practice until the fifteenth day.

This practice can cause that person’s merit, virtue, and spiritual power to become inconceivable, and whatever is prayed for will be completely fulfilled. If the prayer is not fulfilled, enter the place of practice once again; after the wish has been fulfilled, continue always to uphold the mantra without forgetting it.

CHAPTER NINE: FURTHER REVELATION OF THE NATURE OF EMPTINESS

At that time, after the Blessed One had spoken this mantra, wishing to benefit the bodhisattva-mahasattvas and the great assembly of humans and devas, and to cause them to awaken to and understand the true and extremely profound ultimate meaning, he once again elucidated the nature of emptiness, speaking these verses:

In other extremely profound sutras, I have

Taught the wondrous Dharma of true emptiness.

Now, again, within this king of sutras,

I shall briefly teach the inconceivable Dharma of emptiness.

Regarding the vast and extremely profound Dharma,

Sentient beings lacking wisdom cannot understand;

Therefore, here I shall expound it once again,

Causing them to awaken to the Dharma of emptiness.

With great compassion pitying living beings,

And through skillful means and supreme causes and conditions,

Today, within this great assembly,

I expound it so that the meaning of emptiness may become clear to them.

Know that this body is like an empty village;

The six thieves dwell there, unaware of one another.

Relying upon the faculties, the six distinct sense objects

Likewise remain unaware of one another.

The eye faculty constantly observes the realm of forms;

Unceasingly hearing sounds is the faculty of the ear.

The nose faculty continually smells fragrant objects;

The tongue faculty constantly tastes delicious flavors.

The body faculty experiences pleasant contact;

The mind faculty cognizes dharmas without ever growing weary.

These six faculties arise in accordance with circumstances,

Each producing discrimination within its own objects.

Consciousness is like an illusion and is not real;

Deludedly craving and seeking, it dwells where the faculties depend.

As a person runs about within an empty village,

So too the six consciousnesses depend upon the faculties.

The mind races everywhere, seeking and turning accordingly,

Understanding various matters and engaging objects through the faculties.

It constantly craves forms, sounds, fragrances, flavors, and contacts,

And ceaselessly thinks upon dharmas without pausing even briefly.

Following conditions, it ranges everywhere through the six faculties,

Unobstructed, like a bird flying through the sky.

Only by borrowing these faculties as its support

Does it clearly discriminate external objects.

This body has no awareness and no creator;

Formed through borrowed conditions, its substance is not firm or enduring.

Discrimination arises from falsity,

Like a mechanism set in motion by karma.

The body is formed from earth, water, fire, and wind,

And reaps differing fruits according to causes and conditions.

Mutually opposed and harmful, they dwell together in one place,

Like four venomous snakes confined within one box.

The natures of these four great elements are each distinct;

Though dwelling in one place, they rise and sink.

Throughout the entire body they either ascend or descend,

And in the end they return to the Dharma of cessation.

Among these four kinds of venomous snakes,

The earth and water snakes are heavy and tend to sink;

The wind and fire snakes are light and tend to rise.

Because they oppose one another, every illness arises...

The mind-consciousness relies upon that body

And performs every kind of wholesome and unwholesome karma.

It is born in the human or heavenly realms or the three evil destinies,

Receiving bodily form in accordance with the power of karma.

Afflicted by illnesses, when the body dies,

Urine and excrement flow out and spread everywhere.

Putrefying and filled with maggots, it can no longer be cherished,

Like rotten wood abandoned in a charnel ground.

You should contemplate all dharmas in this way;

How then could you cling to the existence of a self or a sentient being?...

All dharmas are entirely impermanent,

Arising through the causal power of ignorance.

Those various great elements are all false and illusory;

Originally they have no real existence, and their essence is unborn.

Therefore, the natures of the great elements are said to be entirely empty;

Know them to be transient and illusory, not truly existent.

The intrinsic nature of ignorance has never existed;

It appears through conjunction by the power of various conditions.

Because right wisdom is absent at all times,

I therefore call it ignorance.

Conditioned by formations and consciousness, name-and-form arises;

The six ayatanas, contact, and feeling arise in succession.

Craving, grasping, and becoming condition birth, aging, and death;

Sorrow, lamentation, suffering, and distress ceaselessly follow.

All suffering and evil karma constantly bind and oppress;

The cycle of birth and death never comes to rest.

Originally nonexistent, they have no essential being;

They arise from improper discrimination.

I have severed all afflictions

And constantly bring right wisdom into present practice.

Clearly knowing the house of the five skandhas to be entirely empty,

I seek realization of the true ground of bodhi.

I open the gate of the great city of amrta

And reveal the wondrous amrta.

Having attained the flavor of true amrta,

I constantly bestow amrta upon all living beings.

I beat the supreme drum of the Great Dharma

I blow the conch of the supreme Great Dharma;

I kindle the most excellent lamp of great illumination;

I pour down the most excellent rain of Dharma.

I subdue afflictions and all enmities,

And establish the banner of the unsurpassed Great Dharma.

I rescue the deluded multitudes from the ocean of birth and death,

And shall close the gates to the three evil paths.

The blazing fire of afflictions consumes living beings;

They have no protector and no refuge on which to rely.

I shall fill them with cool ambrosia,

Dispelling all torment of body and mind.

Therefore, throughout immeasurable kalpas,

I have reverently made offerings to all the World-Honored Ones,

Firmly upheld the precepts, and directed myself toward bodhi,

Seeking to realize the blissful abode, the Dharma-body.

I have given others my hands, feet, ears, and eyes,

My wife, children, servants, and more, without regret.

Ornaments, precious possessions, and the seven treasures—

Whatever people requested, I immediately provided.

I fully cultivated patience and all the other paramitas;

Perfecting the ten bhumis, I attained Perfect Awakening.

Therefore, I am called the Omniscient One,

Whom no living being can fathom!

Suppose that throughout the trichiliocosm,

All things growing from the earth of this realm—

All trees and dense forests,

Rice, sesame, bamboo, reeds, branches, and twigs—

Were entirely cut down,

And ground to dust as fine as atoms;

The measure of what was amassed in every place would be unknowable,

Even if it filled the whole expanse of space.

Suppose that in all the lands of the ten directions,

All the earth contained within each trichiliocosm

Were ground into dust;

The quantity of that dust could not be calculated.

Suppose that the wisdom of all living beings

Were bestowed upon a single person as that person's own wisdom,

And persons possessing such wisdom were innumerable;

They might be able to know the number of those atoms.

Yet if all those wise persons together attempted to measure

A single thought of the wisdom of the Silent World-Honored One,

Even throughout many kotis of kalpas,

They could not calculate or know even the smallest part of it.

When the great assembly heard the Buddha expound this extremely profound nature of emptiness, immeasurable living beings were able to comprehend that the essential nature of the four great elements and the five skandhas is entirely empty, and that the six faculties and six objects falsely arise and bind beings. They vowed to renounce samsara, properly cultivate the path of liberation, rejoiced deeply in their hearts, and received and upheld the teaching in accordance with his words.

CHAPTER TEN: RELYING ON EMPTINESS TO FULFILL VOWS

At that time, the goddess Wondrous Radiance of the Wish-Fulfilling Jewel, who was among the great assembly, heard this profound Dharma and rejoiced with delight. She arose, bared her right shoulder, knelt with her right knee upon the ground, respectfully joined her palms, and addressed the Buddha:

“World-Honored One! I beseech you to explain for me the extremely profound principle of spiritual practice.”

The goddess then spoke these verses:

I ask the Honored One, Perfect in Wisdom and Conduct,

The Most Excellent One who illuminates the world:

Concerning the bodhisattvas' proper practice,

I pray that you compassionately grant my request!

The Buddha said, “Virtuous goddess!

If you have any doubts,

Ask freely as you wish;

I shall explain them distinctly.”

The goddess then asked the World-Honored One:

How do bodhisattvas

Properly practice the path of bodhi,

Transcend both birth-and-death and nirvana,

And benefit themselves and others?

The Buddha taught:

“Virtuous goddess! Rely upon the Dharma-realm in practicing the Dharma of bodhi, and cultivate the practice of equality. How does one rely upon the Dharma-realm in practicing the Dharma of bodhi and cultivate the practice of equality?

It means that the five skandhas can manifest the Dharma-realm. The Dharma-realm is precisely the five skandhas. Yet the five skandhas cannot be spoken of, nor can what is other than the five skandhas be spoken of.

Why is this? If the Dharma-realm were the five skandhas, that would be the view of annihilation; if it were apart from the five skandhas, that would be the view of permanence. Free from these two characteristics, not clinging to either extreme, it cannot be seen and transcends all that can be perceived.

It has neither name nor characteristic. This is what is called the Dharma-realm.

“Virtuous goddess! How can the five skandhas manifest the Dharma-realm? The five skandhas do not arise from causes and conditions. Why is this? If they arose from causes and conditions, would they arise because they had already arisen, or would they arise because they had not yet arisen? If they arose because they had already arisen, what need would there be for causes and conditions? If they arose while not yet arisen, then their arising could not be established. Why is this? Dharmas that have not yet arisen are nonexistent; they have neither name nor characteristic, admit of no comparison or analogy, cannot be measured, and are not produced by causes and conditions.

“Virtuous goddess! It is like the sound of a drum, which is produced in dependence upon wood, hide, a drumstick, a hand, and so forth. Yet the sound of the drum does not exist in the past, does not exist in the future, and does not exist in the present. Why is this? The sound of the drum is not produced from the wood, nor from the hide, drumstick, or hand. Since it is not produced in any of the three periods of time, it is unborn. If it cannot be born, it cannot be extinguished. If it cannot be extinguished, there is no place from which it comes. If there is no place from which it comes, there is likewise no place to which it goes. If there is no place to which it goes, it is neither permanent nor annihilated. If it is neither permanent nor annihilated, it is neither one nor different.

“Why is this? If it were one, it would not differ from the Dharma-realm. If that were so, ordinary beings should perceive the ultimate truth and attain the unsurpassed bliss of nirvana. Since this is not so, it cannot be one. If it were said to be different, then all the modes of conduct of the Buddhas and bodhisattvas would constitute attachment, they would not yet be liberated from the bonds of afflictions, and thus they would not realize unsurpassed, complete, perfect awakening. Why is this? Because all noble ones regard conditioned activity and nonactivity as sharing the same true nature; therefore, they are not different.

“You should know that the five skandhas neither exist nor do not exist; they neither arise from causes and conditions nor arise without causes and conditions. This is known by the noble ones and belongs to no other sphere. It cannot be matched by words; it has neither name nor characteristic, neither cause nor condition, nor any analogy. From beginning to end it is quiescent, and from the very beginning it is empty in itself. Therefore, the five skandhas can manifest the Dharma-realm.

“Virtuous goddess! If good men or good women wish to seek unsurpassed, complete, perfect awakening, the distinction between the ultimate and the conventional is difficult to conceive or measure. Within the spheres of ordinary beings and noble ones, their essence is neither one nor different. Without abandoning the conventional and without departing from the ultimate, they should rely upon the Dharma-realm in carrying out the practice of bodhi.”

When the World-Honored One had finished speaking these words, the virtuous goddess rejoiced with delight. She immediately arose, bared her right shoulder, knelt with her right knee upon the ground, respectfully joined her palms, single-mindedly bowed her head in homage, and addressed the Buddha:

“World-Honored One! I shall now train in the proper practice of bodhi as you have just described.”

At that time, Great Brahma, lord of the Saha world, asked the goddess Wondrous Radiance of the Wish-Fulfilling Jewel before the great assembly:

“This practice of bodhi is difficult to cultivate. How will you now attain mastery in the practice of bodhi?”

The virtuous goddess answered the Brahma King:

“Great Brahma King! What the Buddha has taught is indeed extremely profound. Because ordinary beings cannot understand its meaning, this subtle and wondrous sphere of the noble ones is difficult to know. If it is true that today, by relying upon this Dharma, I shall attain peace and bliss, then through the truth of these words I vow that all the immeasurable, innumerable, and boundless living beings in this evil world of the five turbidities shall acquire golden-colored bodies adorned with the thirty-two marks, be neither male nor female, sit upon precious lotus blossoms, and experience immeasurable joy; that exquisite celestial flowers shall rain down; that celestial music shall sound spontaneously without being played; and that every kind of offering shall be completely provided!”

When the devī had spoken these words, all beings dwelling in the evil world of the five turbidities became golden in color and were endowed with the marks of a great being. They were neither male nor female, sat upon precious lotus flowers, and experienced immeasurable joy like that of the Heaven of Enjoying Others’ Emanations. There were no evil destinies; rows of precious trees stood in abundance, and seven-jeweled lotus flowers filled the world. Moreover, supremely wondrous seven-jeweled celestial flowers rained down, and heavenly music was played. The devī Wondrous Light of the Wish-Fulfilling Jewel then transformed her female body into the body of Brahmā. The Great Brahmā Heaven King asked Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel:

“Venerable One! How do you practice the conduct of bodhi?”

She replied:

“O Brahmā King! If the moon reflected in water practices the conduct of bodhi, then I too practice the conduct of bodhi! If one practices the conduct of bodhi in a dream, then I too practice the conduct of bodhi! If a mirage practices the conduct of bodhi, then I too practice the conduct of bodhi! If an echo in a cavern practices the conduct of bodhi, then I too practice the conduct of bodhi!”

Having heard these words, the Great Brahmā King said to the bodhisattva:

“Upon what principle do you base these words?”

She replied:

“O Brahmā King! Not a single dharma possesses a real characteristic; they arise only through causes and conditions!”

The Brahmā King said:

“If that is so, then all ordinary beings should attain unsurpassed, complete, and perfect enlightenment!”

She replied:

“What do you mean by saying this? Are foolish people different from wise people, bodhi different from non-bodhi, and liberation different from non-liberation? O Brahmā King!

All dharmas are thus equal and without difference. Within this dharmadhatu, suchness is neither one nor different; there is no intermediate state to which one can cling, and there is neither increase nor decrease. O Brahmā King!

Suppose an illusionist and his disciples, skilled in the arts of illusion, gathered earth, sand, grasses, trees, branches, leaves, and so forth in one place at a great crossroads. They then performed various magical illusions, causing onlookers to see elephants, horses, carts, armies, and so forth, as well as heaps of the seven treasures and all manner of granaries and storehouses. If foolish and ignorant beings, incapable of reflection and unaware of the source of the illusions, were to see or hear of these things, they would think: ‘The elephants, horses, and so forth that I have seen truly exist, while everything else is false.’ Thereafter, they would not examine or contemplate the matter further.

A wise person would not be like this. Understanding the source of the illusions, upon seeing or hearing of them, such a person would think: ‘The elephants, horses, and so forth that I have seen are not real. They are merely magical illusions that deceive people’s eyes, causing them falsely to perceive elephants, horses, and so forth, as well as various treasuries.

They exist in name but not in reality. I shall not cling to what I have seen or heard as real.’ Afterward, through reflection, that person would recognize their falsity. Therefore, the wise clearly understand that all dharmas lack real substance.

Only in accordance with worldly convention do they describe things as they are seen and heard. Yet when their principles and meaning are examined with certainty, they are not so. Provisional expressions are used only to reveal the true meaning.

“O Brahmā King! Because ordinary beings are ignorant, have not yet acquired the transcendent wisdom-eye of the noble ones, and do not yet understand that the suchness of all dharmas is inexpressible, upon seeing or hearing of conditioned dharmas and unconditioned dharmas, they contemplate them in this way, give rise to attachment, and regard them as real. With respect to the ultimate truth, they are unable to understand that the suchness of all dharmas is inexpressible.

When noble ones see or hear of conditioned dharmas and unconditioned dharmas, according to the measure of their ability they do not give rise to attachment or regard them as truly existent. They clearly understand that all conditioned dharmas are unreal and that unconditioned dharmas are also unreal. It is only through deluded conceptualization that the characteristics of the conditioned and the unconditioned are conceived; they are merely names and have no real substance.

These noble ones speak according to worldly convention because they wish to enable others to understand the true meaning. Thus, O Brahmā King, through noble wisdom these noble ones clearly perceive that the suchness of dharmas is inexpressible, and that conditioned and unconditioned dharmas are likewise so. In order to enable others to realize and understand this, they employ various names and conventional expressions.”

The Great Brahmā Heaven King asked Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel:

“How many beings are able to comprehend such exceedingly profound true Dharma?”

She replied:

“O Brahmā King! The minds and mental factors of all illusory beings are able to comprehend such exceedingly profound true Dharma!”

The Brahmā King said:

“Since the substance of these illusory beings does not exist, from where could their minds and mental factors arise?”

She replied:

“If one understands that the dharmadhatu is neither existent nor nonexistent, then one is a being capable of comprehending the profound meaning.”

At that time, the Brahmā King addressed the Buddha:

“World-Honored One! Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel is truly inconceivable, for she has penetrated such exceedingly profound meaning!”

The Buddha said:

“So it is! So it is! O Brahmā King! It is exactly as you have said! This Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel has instructed you to arouse the resolve to cultivate and learn the acceptance of the non-arising of dharmas.”

At that time, the Great Brahmā Heaven King and the Brahmā assembly rose from their seats, bared their right shoulders, respectfully joined their palms, bowed at the feet of Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel, and said:

“Rare indeed! Rare indeed! Today we have had the great fortune to encounter this Mahāsattva and hear the true Dharma!”

At that time, the World-Honored One told the Brahmā King:

“In the future, this Wondrous Light of the Wish-Fulfilling Jewel will become a Buddha named Auspicious Treasury of Precious Flames Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One.”

When the Buddha taught this chapter, three hundred billion bodhisattvas attained non-retrogression from unsurpassed, complete, and perfect enlightenment, while eighty billion devas and immeasurable, innumerable kings and their subjects became free from defilement and attained the pure Dharma-eye.

At that time, within the assembly were five billion bhikṣus who practiced the bodhisattva conduct but wished to retreat from the resolve for bodhi. When they heard Bodhisattva Wondrous Light of the Wish-Fulfilling Jewel teach this Dharma, they all attained inconceivable steadfastness, fully realized their supreme aspirations, and once again aroused the resolve for bodhi. Each removed his outer robe and offered it to the bodhisattva, once more arousing the resolve for unsurpassed advancement. They all made this vow: “May the merit and roots of virtue we possess never regress, and may we dedicate them to unsurpassed, complete, and perfect enlightenment!” The Buddha told the Brahmā King:

“O Brahmā King! Through reliance upon this merit and by practicing in accordance with their words, after ninety great kalpas these bhikṣus will attain liberation and enlightenment and depart from birth and death.”

At that time, the World-Honored One bestowed a prediction upon them, saying:

“O bhikṣus! After thirty asaṃkhyeya kalpas, you will become Buddhas during a kalpa named King of Invincible Light, in a land named Stainless Light. You will all simultaneously attain unsurpassed, complete, and perfect enlightenment, and each of you will bear the same name: King Adorned and Ornamented by Vows, fully endowed with the ten epithets!”

“O Brahma King!” the Buddha continued. “If this wondrous scripture, the Golden Light, is truly heard and upheld, it possesses great power. Suppose a person were to cultivate the six paramitas for hundreds of thousands of great kalpas, yet without skillful means.

If a good man or good woman were to copy this Golden Light Sutra and then, every half-month, single-mindedly read and recite it, the merit thereby gained would be such that not even one hundredth of the former merit could equal it; indeed, no calculation or analogy could compare with it. O Brahma King! Therefore, I now command you to study and cultivate it, remain mindful of it, uphold it, and extensively explain it to others.

Why is this? Because in the distant past, when I practiced the bodhisattva path, I was like a courageous warrior charging into battle: without sparing body or life, I propagated such a wondrous King of Sutras, upheld, read, and recited it, and explained it to others.

“O Brahma King! It is like a Wheel-Turning Sage King: while the king remains in the world, the seven treasures do not disappear; but when the king’s life ends, all seven treasures he possesses naturally vanish. O Brahma King!

If this wondrous King of Sutras, the Golden Light, remains present in the world, all treasures of the unsurpassed Dharma will never disappear. But if this sutra is absent, the Dharma treasures will vanish wherever they have been concealed. Therefore, one should single-mindedly listen to this King of Sutras, uphold, read, and recite it, explain it to others, encourage them to copy it, and practice the Perfection of Diligence without sparing body or life and without fearing weariness or hardship, thereby attaining supreme merit.

My disciples should diligently study and cultivate it in this way!”

At that time, the great Brahma heavenly king, together with immeasurable multitudes of Brahmas, Śakra, the Four Heavenly Kings, and the yakshas, all rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, reverently joined their palms, and addressed the Buddha:

“O World-Honored One! We vow to protect and propagate this wondrous Golden Light scripture! If the Dharma teacher encounters any calamity, we shall eliminate it, cause every blessing to be complete, grant abundant physical strength, unobstructed eloquence, and ease of body and mind, and enable all listeners in the Dharma assembly to enjoy peace and happiness.

If the country where it is taught suffers famine, hostile raiders, or harm from nonhuman beings, we and the heavenly hosts shall protect that place, causing its people to dwell in peace, prosperity, abundance, and happiness, free from all unjust and violent afflictions. All this shall be accomplished through the power of our heavenly hosts. If anyone makes offerings to this scripture, we shall also make offerings to and revere that person just as we would the Buddha, without distinction.”

At that time, the Buddha said to the great Brahma heavenly king and the multitudes of Brahmas, as well as the Four Heavenly Kings, the yakshas, and the others:

“Excellent! Excellent! You have heard this wondrous and exceedingly profound Dharma, and you are also able to resolve to protect and uphold this wondrous King of Sutras. You shall thereby gain boundless and supreme merit and swiftly attain unsurpassed, perfect enlightenment!”

The Brahma King and the others, having heard the Buddha’s words, rejoiced and reverently accepted them.

CHAPTER ELEVEN: THE FOUR HEAVENLY KINGS OBSERVE HUMAN AND HEAVENLY BEINGS

(Catur-Mahārāja)

At that time, the heavenly kings Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, and Virūpākṣa all rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms toward the Buddha, bowed at the Buddha’s feet, and addressed him:

“O World-Honored One! This Sutra of the Golden Light, the Supreme King of Sutras, is constantly kept in mind and watched over by all Buddhas, revered by all bodhisattvas, continually honored with offerings by all devas and nagas, and a constant source of joy to the heavenly beings. It is extolled and praised by all guardians of the world and is jointly upheld by shravakas and pratyekabuddhas.

It can illuminate the palaces of the devas and bestow supreme peace and happiness upon all sentient beings. It brings an end to the realms of suffering—the hells, hungry ghosts, and animals—and can utterly eliminate every fear. All hostile enemies immediately retreat and scatter.

In evil times of famine, it can bring abundant harvests and prosperity. It causes epidemics, illness, and suffering to be removed, and completely eliminates every calamity and hundreds of thousands upon thousands of afflictions.

“O World-Honored One! This Sutra of the Golden Light, the Supreme King of Sutras, can bring such peace, benefit, and happiness! It greatly benefits us! We pray that the World-Honored One will proclaim it extensively for us within this great assembly! When we four kings and our retinues hear the taste of this unsurpassed, ambrosial Dharma, our strength and vigor will become truly abundant, our majestic radiance will increase, and our diligence, courage, and spiritual powers will multiply.

“O World-Honored One! We four kings practice the true Dharma, constantly proclaim the true Dharma, and use the true Dharma to teach and transform the world. We cause the devas, nagas, yakshas, gandharvas, asuras, garudas, kumbhandas, kinnaras, mahoragas, and human kings always to teach and transform the world by means of the true Dharma, putting an end to every evil. We cause all ghosts and spirits who drain people’s vital essence, and all those devoid of compassion, to depart far away.

“O World-Honored One! We four kings, together with the twenty-eight divisions of great yaksha generals and immeasurable hundreds of thousands of yakshas, use our pure divine eyes, which surpass human sight, to observe and protect this Jambudvipa.

“O World-Honored One! For this reason, we kings are called Guardians of the World. Furthermore, if a king within this continent is invaded and harassed by hostile raiders from elsewhere, and if many epidemics and famines spread, bringing immeasurable hundreds of thousands of calamities—

“O World-Honored One! We four kings reverently honor and make offerings to this Sutra of the Golden Light, the Supreme King of Sutras. If a bhikshu Dharma teacher upholds, reads, and recites it, we four kings shall go together to awaken and exhort that person. Through the power of our spiritual awakening, that Dharma teacher will travel to the territory of that country and extensively proclaim and propagate this wondrous Golden Light scripture. Through the majestic power of the sutra, immeasurable hundreds of thousands of troubles, afflictions, and calamities will all be completely eliminated.

“O World-Honored One! If, within the country of any human king, a bhikshu Dharma teacher who upholds this sutra travels to that land, it should be known that this sutra has also arrived in that country.

“O World-Honored One! The king of that country should go to the Dharma teacher and listen to his explanation. Having heard it and rejoiced, that king should reverently honor and make offerings to the Dharma teacher and wholeheartedly protect him, enabling the teacher to expound this sutra without distress and thereby benefit all beings.

“O World-Honored One! For the sake of this sutra, we four kings shall unite in protecting that human king and the people of his country, causing them to escape calamities and always dwell in peace.

“O World-Honored One! If bhikshus, bhikshunis, upasakas, or upasikas who uphold this sutra are provided by that human king with whatever they require, so that they lack nothing, we four kings shall cause both the ruler and all the people of his country to dwell in peace and remain far removed from calamities. O World-Honored One! If someone upholds, reads, and recites this scripture, and the human king makes offerings to that person, reveres, honors, and praises them, we shall cause that king to be foremost among all kings in receiving reverence and honor, and to be praised in common by the rulers of other countries.”

Having heard this, the great assembly rejoiced and accepted it.