金光明最勝王經

CHAPTER ONE: INTRODUCTION

Thus have I heard. At one time, the Blessed One (Bhagavan) was dwelling upon Vulture Peak in the city of Rajagriha, within the exceedingly profound and pure dharmadhatu, the abode of the Tathagata, together with a great assembly of ninety-eight thousand bhiksus. They were all arhats, capable of taming beings like great elephant kings.

Their outflows had been exhausted; they had no further afflictions. Their minds were well liberated, and their wisdom was well liberated. They had accomplished what was to be done, laid down their heavy burdens, attained their own welfare, exhausted all fetters of existence, and gained great mastery.

They abided in pure precepts, were skilled in means, adorned with wisdom, had realized the eight liberations, and had reached the other shore. Their names were: the Venerable Ajnata Kaundinya, the Venerable Asvajit, the Venerable Vappa, the Venerable Mahanama, the Venerable Bhadrika, Mahakasyapa, Uruvilva Kasyapa, Gaya Kasyapa, Nadi Kasyapa, Sariputra, Mahamaudgalyayana, and others. Only Ananda still abided at the stage of training.

Such great sravakas and others, after midday, emerged from meditative concentration, went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side.

There were also hundreds of thousands of myriads of kotis of great bodhisattvas. They possessed great majestic virtue like great naga kings. Their renown was heard everywhere, and they were known by all.

Their generosity and moral discipline were pure. Throughout immeasurable kalpas, they constantly delighted in upholding and practicing the causal practice of diligence. They had transcended all powers of purification, maintained focused mindfulness immediately before them, opened wide the gateway of wisdom, skillfully cultivated expedient means, and sported freely in wondrous supernormal powers.

They had attained dharani and inexhaustible eloquence. They had severed all afflictions and eliminated every defiling encumbrance. Before long, they would attain the wisdom of all modes.

They subdued the armies of Mara, sounded the Dharma drum, restrained adherents of non-Buddhist paths, and caused them to give rise to pure minds. They turned the wheel of the wondrous Dharma and delivered humans and devas. They had adorned the Buddha lands throughout the ten directions, and none among the sentient beings of the six destinies failed to receive their benefit.

They had perfected great wisdom, fully possessed great patience, and abided in minds of great loving-kindness and compassion. Their great power was firm and steadfast. They had served successive Buddhas without entering parinirvana.

They had aroused vast vows extending to the end of future time and extensively planted pure causes in the presence of the Buddhas. Regarding the Dharma of the three times, they had realized the patient acceptance of the non-arising of dharmas. They had transcended the spheres of practice of the two vehicles.

With great skillful means, they transformed and delivered the world. They were all able to expound the secret Dharma contained in the teachings of the Great Teacher. They had fully understood the exceedingly profound nature of emptiness and no longer harbored any doubt.

The names of these bodhisattvas were: Bodhisattva Unobstructedly Turning the Dharma Wheel, Bodhisattva Constantly Aspiring to Turn the Dharma Wheel, Bodhisattva Constant Diligence, Bodhisattva Never Resting, Bodhisattva Maitreya, Bodhisattva Manjusri, Bodhisattva Avalokitesvara, Bodhisattva Sovereign King of Mastery in Dharani, Bodhisattva King Adorned with Great Eloquence, Bodhisattva King of Mount Sumeru, Bodhisattva King of the Profound Great Ocean, Bodhisattva Jeweled Banner, Bodhisattva Great Jeweled Banner, Bodhisattva Ksitigarbha, Bodhisattva Akasagarbha, Bodhisattva Mastery of the Jeweled Hand, Bodhisattva Vajrapani, Bodhisattva Power of Joy, Bodhisattva Power of the Great Dharma, Bodhisattva Light of Great Adornment, Bodhisattva Adorned with Great Golden Light,

Bodhisattva Pure Precepts, Bodhisattva Constant Concentration, Bodhisattva Supremely Pure Wisdom, Bodhisattva Steadfast Diligence, Bodhisattva Mind Like Empty Space, Bodhisattva Unceasing Great Vow, Bodhisattva Bestowing Medicine, Bodhisattva Healing All Diseases of Affliction, Bodhisattva King of Physicians, Bodhisattva Exalted King of Joy, Bodhisattva Recipient of the Supreme Prediction, Bodhisattva Great Cloud of Pure Light, Bodhisattva Great Cloud Upholding the Dharma, Bodhisattva Great Cloud Renowned Joy and Bliss, Bodhisattva Great Cloud Manifesting Boundless Renown, Bodhisattva Great Cloud Lion’s Roar, Bodhisattva Great Cloud Bull-King’s Roar, Bodhisattva Great Cloud Auspiciousness, Bodhisattva Great Cloud Jeweled Virtue, Bodhisattva Great Cloud Treasury of the Sun,

Bodhisattva Great Cloud Treasury of the Moon, Bodhisattva Great Cloud Starlight, Bodhisattva Great Cloud Firelight, Bodhisattva Great Cloud Lightning, Bodhisattva Great Cloud Thunderous Sound, Bodhisattva Great Cloud Filling All with the Rain of Wisdom, Bodhisattva Great Cloud King of the Rain of Purity, Bodhisattva Great Cloud King of Flowering Trees, Bodhisattva Great Cloud Fragrance of the Blue Lotus, Bodhisattva Great Cloud Cool-Bodied with the Fragrance of Precious Sandalwood, Bodhisattva Great Cloud Dispelling Darkness, Bodhisattva Great Cloud Destroying Cataracts, and immeasurable assemblies of other great bodhisattvas.

After midday, they all emerged from meditative concentration, went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side. There were also five hundred and eight million Licchavi youths. Their names were: the youth Lion Light, the youth Lion Wisdom, the youth Dharma Bestowal, the youth Indra Bestowal, the youth Great Light, the youth Great Valor, the youth Protected by the Buddha, the youth Protected by the Dharma, the youth Protected by the Sangha, the youth Protected by Vajra, the youth Protected by Empty Space, the youth Roar of Empty Space, the youth Jeweled Treasury, the youth Auspicious Wondrous Treasury, and others such as these, who served as leaders.

They all abided securely in unsurpassed bodhi and possessed profound faith and joy in the Mahayana. After midday, they all went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side.

There were also forty-two thousand devas. Their names were: deva Joyful Vision, deva Joy and Delight, deva Sunlight, deva Moon-Crest, deva Luminous Wisdom, deva Pure Wisdom of Empty Space, deva Dispelling Afflictions, deva Auspiciousness, and others such as these, who served as leaders. They had all made great vows to protect and uphold the Mahayana, perpetuating and causing the True Dharma to flourish so that it would never be cut off. After midday, they all went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side.

There were also twenty-eight thousand naga kings, including Naga King Lotus Flower, Naga King Elapatra, Naga King Great Power, Naga King Great Roar, Naga King Little Wave, Naga King Maintaining the Flow of Water, Naga King Golden Face, Naga King Wish-Fulfilling, and others such as these, who served as leaders. They always delighted in receiving and upholding the Mahayana Dharma, gave rise to minds of profound faith, praised it, and safeguarded it. After midday, they all went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side.

There were also thirty-six thousand yaksas, led by the deva king Vaisravana. Their names were: Yaksa Amba, Yaksa Upholding Amba, Yaksa Treasury of Lotus Light, Yaksa Lotus Face, Yaksa Wondrous Brow, Yaksa Manifesting Great Terror, Yaksa Shaking the Earth, Yaksa Devouring, and others. Such yaksas all cherished the True Dharma of the Tathagata, possessed profound faith, and protected and upheld it without ever becoming indolent or weary. After midday, they all went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, withdrew, and sat to one side.

There were also forty-nine thousand Garuda Kings, with King Fragrant Elephant Mighty Power as their chief. There were also gandharvas, asuras, kinnaras, mahoragas, and others; all the spirits and immortals of the mountains, forests, rivers, and seas; together with the royal assemblies of the great kingdoms, the consorts and concubines of the inner palaces, faithful men and women, and the great assembly of humans and devas.

They all gathered together, each vowing to protect the unsurpassed Mahayana, to read and recite, accept and uphold, transcribe, and propagate it. After midday, they all went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him three times to the right, and then withdrew to sit to one side. When the great assembly of shravakas, bodhisattvas, humans, devas, and the eight classes of dragons and spirits had thus gathered, they each reverently joined their palms with wholehearted devotion and gazed upon the honored countenance without ever turning their eyes away, joyfully wishing to hear the sublime and wondrous Dharma.

At that time, in the afternoon of that day, the Blessed One emerged from samadhi, surveyed the great assembly, and spoke these verses:

The wondrous Dharma of Golden Light,

The most supreme king of sutras,

Is extremely profound and difficult to hear,

The realm of all Buddhas.

For the sake of everyone,

I shall proclaim this scripture,

While the four Buddhas of the four directions

Together protect it with their awesome spiritual power:

Akshobhya Buddha in the East,

Ratnaketu Buddha in the South,

Amitayus in the West,

And Dundubhisvara in the North.

I shall also expound the wondrous Dharma,

Foremost among auspicious confessions,

Capable of extinguishing every transgression

And completely purifying all evil karma,

Dispelling every suffering and affliction,

And always bestowing immeasurable joy;

It is the foundation of omniscience,

Adorned with every merit.

When beings’ bodies are impaired,

When their lives are about to diminish,

When inauspicious signs appear before them

And the devas and spirits all abandon them;

When friends harbor anger and hatred,

And all their kin are scattered;

When they meet with adversity on every side,

And their precious possessions are entirely lost;

When evil stars undergo strange transformations,

Or they are harmed by pernicious poisons;

When they are overwhelmed by many sorrows

And oppressed by every kind of suffering;

When they constantly behold evil dreams in sleep

And thereby give rise to distress—

Such persons should bathe themselves,

Put on clean and fragrant robes,

And, before this wondrous King of Sutras,

So profound and praised by the Buddhas,

With minds concentrated and undistracted,

Read, recite, hear, and preserve it.

Through the awesome power of this sutra,

All calamities and adversities will disperse,

And every other suffering and tribulation—

There is none that will not be dispelled.

The assembly of the Four World-Protecting Kings,

Together with their retinues and great ministers,

And immeasurable yakshas,

Will all protect them with one accord.

The goddess Mahasarasvati,

The water deity of the Nairanjana River,

The mother-goddess Hariti,

And the assembly of the earth goddess Drdha;

Brahma, the lord Shakra,

Kinnaras and Dragon Kings,

The King of the Garuda birds,

And the hosts of asura devas—

Such devas and spirits as these,

Together with all their retinues,

Will come to protect those persons,

Never leaving them by day or night.

I shall proclaim this sutra,

The profound domain of the Buddhas,

The esoteric teaching of all Buddhas,

Difficult to encounter in thousands of myriads of kalpas.

If anyone hears this sutra

And proclaims it to others,

Or gives rise to a mind of sympathetic joy,

Or prepares rites and offerings,

Persons such as these,

Throughout immeasurable kalpas,

Will always receive the reverence

Of devas, humans, spirits, and dragons.

This accumulation of merit is immeasurable,

Exceeding the number of sands in the Ganges.

Those who read and recite this sutra

Will immediately obtain such merit.

They will also be protected

By the bodhisattvas of profound practice,

The honored ones throughout the ten directions,

Who will cause the upholders of this Dharma

To be freed from every suffering and tribulation.

Those who make offerings to this sutra

Should first bathe their bodies as described,

And offer fragrant flowers, food, and drink,

While continually giving rise to compassionate thoughts.

Those who wish to hear this sutra

Should keep their minds stainless and pure,

Always giving rise to joyful thoughts,

So that their merits may increase.

Those who cherish reverence

For persons listening to this sutra

Will be born in the human realm,

Far removed from every suffering and tribulation.

When the wholesome roots of such persons have ripened

And they have been praised by all Buddhas,

Only then will they be able to hear this sutra

And the true Dharma of repentance.

CHAPTER TWO: THE LIFESPAN OF THE TATHAGATA

At that time, in the great city of Rajagrha, there was a great bodhisattva named Ruciraketu, who in past lives had attended and made offerings to Buddhas in immeasurable hundreds of thousands of kotis of nayutas of places, planting roots of goodness. At that time, Bodhisattva Ruciraketu was alone in a quiet place when this thought arose in him: “For what cause and under what conditions is the lifespan of Shakyamuni Tathagata so brief, being only eighty years?” He then thought further: “As the Buddha has said, there are two causes and conditions for attaining a long life.

What are the two? The first is not harming living beings; the second is giving food and drink to others. Yet throughout immeasurable hundreds of thousands of myriads of kotis of countless great kalpas, Shakyamuni Tathagata never harmed living beings, practiced the path of the Ten Wholesome Actions, and constantly gave food and drink to all hungry and thirsty beings.

He even gave the blood, flesh, bones, and marrow of his own body so that beings might be satisfied, to say nothing of food and drink.” When the bodhisattva formed this thought concerning the Blessed One, through the awesome power of the Buddha, that dwelling suddenly became spacious, splendid, and pure. It was adorned with blue vaidurya and all kinds of precious jewels, their colors blending together like those of a pure Buddha land.

Exquisite fragrances, including the fragrances of the devas, filled the dwelling with their rich perfume. On each of its four sides was a supremely wondrous lion throne made of four kinds of precious substances, and upon each throne were spread precious celestial robes. On these thrones there also appeared exquisite lotus flowers adorned with all kinds of precious jewels, upon which Tathagatas spontaneously manifested.

Upon the lotus flowers were four Tathagatas: Akshobhya in the East, Ratnaketu in the South, Amitayus in the West, and Dundubhisvara in the North. Those four Tathagatas were each seated in the full lotus posture and emitted a great radiance that illuminated the entire great city of Rajagrha and this three-thousandfold great-thousand world-system, extending even to Buddha lands throughout the ten directions as numerous as the sands of the Ganges.

Celestial flowers rained down, and celestial music resounded. At that time, through the awesome power of the Buddha, all beings dwelling in this Jambudvipa and in the three-thousandfold great-thousand world-system experienced sublime and wondrous happiness and lacked nothing. Those whose bodies were impaired became whole; the blind could see, the deaf could hear, the mute could speak, and the foolish gained wisdom.

Those whose minds were deranged recovered their former clarity; those without clothing received garments; those oppressed by evil bandits gained the respect of others; and those covered with filth became pure in body. All unprecedented benefits in this world became fully manifest.

At that time, when Bodhisattva Ruciraketu saw the four Tathagatas and these rare occurrences, he rejoiced exuberantly, joined his palms, and single-mindedly gazed upon the sublime marks of the Buddhas. He also reflected upon the immeasurable merits of Shakyamuni Tathagata. Yet concerning the Tathagata’s lifespan, doubt arose in his mind: why, though the Tathagata possessed immeasurable merits, was his lifespan so brief, being only eighty years? At that time, the four Buddhas said to Bodhisattva Ruciraketu:

“Good man! You should not now ponder whether the Tathagata’s lifespan is long or short. Why is this? Good man! We do not see any among the devas, worldly beings, Brahmas, maras, shramanas, brahmins, humans, nonhumans, and others who could calculate or know the duration of the Buddha’s life or comprehend its limit, with the sole exception of the Unsurpassed, Perfectly and Completely Enlightened One!”

The four Tathagatas wished to speak of the lifespan possessed by Śākyamuni Buddha. Through the Buddha’s majestic power, devas of the Desire Realm, devas of the Form Realm, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and immeasurable hundreds of thousands of koṭis of nayutas of great bodhisattvas came and assembled in Bodhisattva Ruciraketu’s pure and wondrous dwelling. At that time, amid the great assembly, the four Buddhas wished to reveal the lifespan of Śākyamuni Tathagata and spoke these verses:

The drops of water in all the seas

Might yet be measured and counted,

But none could ever calculate

The lifespan of the Śākya World-Honored One!

The lofty and wondrous mountains

Might be split into mustard seeds and counted,

But no one could ever calculate

The lifespan of the Śākya World-Honored One!

All the dust motes of the great earth

Might yet be numbered and known,

But no one could ever calculate

The lifespan of the Śākya World-Honored One!

Even if the extent of empty space

Could be traced to its utmost boundary,

No one could ever measure and know

The lifespan of the Śākya World-Honored One!

Even if someone dwelt for a koṭi of kalpas,

Exerting all his strength in constant calculation,

Still he could never know

The lifespan of the Śākya World-Honored One!

By neither taking the lives of beings

And by giving them food and drink,

Through these two kinds of causes,

One obtains a long-enduring lifespan.

Therefore, the lifespan

Of the Greatly Awakened One is difficult to fathom.

Just as a kalpa has no boundary,

So too is his lifespan as stated above.

Ruciraketu, you should understand this

And must not give rise to doubt or confusion!

The lifespan of the Most Victorious One is immeasurable;

Its brevity or length cannot be known!

At that time, having heard the four Tathagatas speak of the limitless lifespan of Śākyamuni Buddha, Bodhisattva Ruciraketu addressed them, saying:

“World-Honored Ones! Why, then, does the Tathagata manifest such a brief lifespan?”

The four World-Honored Ones said to Bodhisattva Ruciraketu:

“Good man! When Śākyamuni Buddha appears in the world of the five defilements, human beings have a lifespan of one hundred years. Their innate dispositions are inferior, their roots of goodness are meager, and they lack faith and understanding. These sentient beings hold many views of self, views of persons, views of sentient beings, views of living beings and longevity, views of desire, wrong views, views of ‘I’ and ‘mine,’ views of annihilation, views of permanence, and so forth. In order to benefit these sentient beings and the hosts of non-Buddhist practitioners, so that beings of these kinds may give rise to right understanding and swiftly attain unsurpassed bodhi, Śākyamuni Tathagata manifests such a brief lifespan.

“Good man! Moreover, that Tathagata wishes sentient beings, upon seeing his nirvana, to give rise to the thought that a Buddha is difficult to encounter, to thoughts of sorrow and suffering, and so forth. Thus, when they hear the Buddha, the World-Honored One, expound the teachings of the sutras, they will swiftly accept and retain them, read and recite them fluently, and explain them to others without giving rise to slander.

Therefore, the Tathagata manifests a brief lifespan. Why is this? If those sentient beings were to see that the Tathagata did not enter parinirvana, they would not give rise to reverence or the thought that a Buddha is difficult to encounter.

Nor would they accept and retain, read and recite fluently, or explain to others the extremely profound sutras spoken by the Tathagata. Why is this so? Because, seeing the Buddha constantly, they would not hold him in esteem.

“Good man! Suppose a person sees that his parents possess abundant wealth and are replete with precious treasures. He would not regard that wealth as rare or difficult to obtain. Why is this? Because he habitually regards his father’s possessions as always available. Good man! Those sentient beings are likewise. If they were to see that the Tathagata did not enter nirvana, they would not regard him as rare or difficult to encounter. Why is this? Because they would see him constantly!

“Good man! Suppose a person’s parents are impoverished and destitute, lacking possessions. If that poor person goes to the palace of a king or the residence of a great minister and sees that the granaries and treasuries there are filled with precious treasures, he immediately regards them as rare and difficult to obtain. Wishing to acquire wealth, that poor person extensively employs skillful means, spurring himself on and diligently striving without indolence. Why is this? Because he wishes to cast off poverty and enjoy peace and happiness.

“Good man! Those sentient beings are likewise. If they see the Tathagata enter nirvana, they give rise to the thought that a Buddha is difficult to encounter, and even to thoughts of sorrow and suffering, and so forth. They then reflect: ‘Throughout immeasurable kalpas, the Buddhas, the Tathagatas, appear in the world as rarely as an uḍumbara flower appears.’ Only then do those sentient beings give rise to a sense of rarity and the thought that a Buddha is difficult to encounter. Thus, when they meet a Tathagata, reverence and faith arise in their hearts; when they hear the true Dharma expounded, they regard it as truthful speech; and they accept and retain all the sutras without giving rise to slander.

“Good man! For this reason, that Buddha, the World-Honored One, does not remain in the world for long but swiftly enters nirvana. Good man! In this way, the Tathagata employs such skillful means to bring sentient beings to maturity.”

When the four Buddhas had spoken these words, they suddenly disappeared.

At that time, the great bodhisattva Ruciraketu, together with immeasurable hundreds of thousands of bodhisattvas and immeasurable koṭis of nayutas of hundreds of thousands of sentient beings, all went together to the place of Śākyamuni Tathagata, the Perfectly and Completely Awakened One, on Vulture Peak. They bowed at the Buddha’s feet and then stood to one side. Bodhisattva Ruciraketu fully reported the foregoing events to the World-Honored One.

At that same time, the four Tathagatas also came to Vulture Peak and arrived at the place of Śākyamuni Buddha. Each sat upon a seat in his respective direction and instructed his attendant bodhisattva, saying: “Good man! You may now go to the place of Śākyamuni Buddha and, on my behalf, inquire whether he has little illness and little affliction, whether his daily activities are light and easeful, and whether he abides and acts in peace and happiness.” Each Buddha further said: “Excellent! Excellent! Today Śākyamuni Tathagata is able to expound the extremely profound essential teaching of the Sutra of Golden Light, wishing to confer great benefit upon all sentient beings, eliminate famine, and enable them to attain peace and happiness. I rejoice in this!”

The attendants of the Buddhas each went to the place of Śākyamuni Buddha, bowed at the Buddha’s feet, withdrew, and stood to one side. They all addressed the Buddha, saying:

“The Teacher of Devas and Humans has sent me to inquire whether the Immeasurable One has little illness and little affliction, whether his daily activities are light and easeful, and whether he abides and acts in peace and happiness. Those Buddhas further said: ‘Excellent! Excellent! Today Śākyamuni Tathagata is able to expound the extremely profound essential teaching of the Sutra of Golden Light, wishing to benefit all sentient beings, eliminate famine, and enable them to attain peace and happiness.’”

At that time, Śākyamuni Tathagata, the Worthy One, the Perfectly and Completely Awakened One, said to those attendant bodhisattvas:

“Excellent! Excellent! Those four Tathagatas are indeed able, for the great benefit and happiness of sentient beings, to exhort and request me to proclaim the true Dharma!”

The World-Honored One then spoke these verses:

I constantly abide upon Vulture Peak,

Proclaiming this precious sutra.

In order to bring sentient beings to maturity,

I manifest entry into parinirvana.

Ordinary beings give rise to wrong views

And do not believe my words;

To bring such beings to maturity,

I manifest entry into parinirvana.

Within the great assembly was a brahmin of the Kauṇḍinya clan named Prophecy Master, accompanied by an immeasurable assembly of hundreds of thousands of brahmins. After making offerings to the Buddha, he heard that the World-Honored One was to enter parinirvana. His eyes filled with tears, and he bowed at the Buddha’s feet and addressed him, saying:

“World-Honored One! If the Tathagata truly possesses great loving-kindness and compassion for all sentient beings, pitying them, benefiting them, and bringing them peace and happiness, unequaled like a father and mother; if he can serve as a refuge for the world, pure as the full moon; if, with great wisdom, he can illuminate them like the newly risen sun; and if he regards all sentient beings everywhere with impartial love, as he does Rahula—then I pray that the World-Honored One grant me one wish!”

At that time, the World-Honored One remained silent. Through the Buddha’s awesome power, a young Licchavi named Joyfully Beheld by All Sentient Beings, who was present in the assembly, said to the Brahmin Kaundinya:

“Great Brahmin! What wish do you now seek from the Buddha? I am able to grant it to you.”

The Brahmin said:

“Young man! I wish to make an offering to the Unsurpassed World-Honored One. I now beseech the Tathagata for a relic the size of a mustard seed. Why is this? I once heard that if a good man or good woman obtains a Buddha relic the size of a mustard seed and reverently makes offerings to it, that person will be reborn in the Heaven of the Thirty-three and become Shakra.”

The young man then said to the Brahmin:

“If you aspire to be reborn in the Heaven of the Thirty-three and receive its excellent reward, you must single-mindedly listen to the Sutra of Golden Light, the Most Excellent King. Among all sutras, it is exceedingly supreme, difficult to understand, and difficult to enter; shravakas and pratyekabuddhas cannot comprehend it. This sutra can produce immeasurable and boundless meritorious rewards... even culminating in the attainment of unsurpassed bodhi. I shall now briefly explain this matter for you!”

The Brahmin said:

“Excellent, young man! This Sutra of Golden Light is exceedingly profound and supreme, difficult to understand and difficult to enter. Even shravakas and pratyekabuddhas cannot comprehend it, much less lowly people like us who dwell in remote regions and possess shallow wisdom. How could we understand it? Therefore, I now seek a Buddha relic the size of a mustard seed so that I may take it back to my native land, place it in a precious reliquary, and reverently make offerings to it. Then, after my life ends, I shall become Shakra and always enjoy peace and happiness. Why can you not now seek this wish for me from the One Perfect in Knowledge and Conduct?”

After he had spoken these words, the young man recited these verses for the Brahmin:

Though the swiftly flowing Ganges

Might bring forth white lotuses,

Though golden birds might turn white

And black crows might turn red;

Though the jambu tree

Might bear tala fruit,

And among the branches of the kharjura tree

Mango leaves might appear;

Though those rare phenomena

Might perhaps come to pass,

Relics of Shakyamuni

Can never ultimately be obtained.

If garments of beauty

Could be woven from turtle hair

And worn to keep warm in the cold,

Only then should one seek the Buddha’s relics.

If the legs of mosquitoes and cicadas

Could support a lofty pleasure pavilion,

Firm and utterly unmoving,

Only then should one seek the Buddha’s relics.

If within the mouth of a leech

White teeth could grow,

Long and sharp as sewing needles,

Only then should one seek the Buddha’s relics.

If the horns of a black hare

Could be fashioned into a stairway

By which to ascend to the heavenly palace,

Only then should one seek the Buddha’s relics.

If mice could climb those steps

And drive away all the asuras,

Then conceal the moon in the sky,

Only then should one seek the Buddha’s relics.

If drunken flies

Could roam throughout the villages

And build houses everywhere,

Only then should one seek the Buddha’s relics.

If donkeys could be made

Red as bimba fruit

And skilled in song and dance,

Only then should one seek the Buddha’s relics.

If crows and owls

Could dwell together in one place,

Each obediently yielding to the other,

Only then should one seek the Buddha’s relics.

If palasha leaves

Could be fashioned into parasols

Capable of warding off torrential rain,

Only then should one seek the Buddha’s relics.

If great boats and rafts,

Their holds filled with precious goods,

Could travel upon dry land,

Only then should one seek the Buddha’s relics.

If tiny sparrows could carry

Mount Gandhamadana in their beaks

And wander freely wherever they pleased,

Only then should one seek the Buddha’s relics.

At that time, the Brahmin Dharma Master Vyakarana, having heard these verses, replied in verse to the young man Joyfully Beheld by All Sentient Beings:

Excellent, great young man,

Auspicious one within this assembly!

Through your skillful heart and expedient means,

You have received the prediction of unsurpassed Buddhahood.

The Tathagata, great in awesome virtue,

Is able to rescue the world.

You should listen single-mindedly

As I now explain in due order:

The realm of all Buddhas is inconceivable,

Unequaled in the world.

The nature of the eternally abiding Dharma-body

And its cultivation are never different.

The essence of all Buddhas is identical,

And so too is the Dharma they proclaim.

The World-Honored One is unconditioned

And originally unborn;

The essence of the World-Honored One is vajra.

He provisionally manifests transformation bodies;

Therefore, the World-Honored One’s relics

Are not even the size of a mustard seed.

The Buddha is not a body of blood and flesh—

How, then, could he have relics?

Through expedient means, he leaves bodily bones behind

For the benefit of sentient beings.

Perfect enlightenment is the Dharma-body;

The Tathagata is the Dharma realm itself.

This is the Buddha’s true body,

And the Dharma is likewise taught in this way.

At that time, thirty-two thousand devas in the assembly, having heard this teaching concerning the Tathagata’s immeasurable lifespan, all aroused the aspiration for unsurpassed, complete and perfect enlightenment. Rejoicing with great delight at what they had never experienced before, they spoke these verses together in one voice:

The Buddha does not enter parinirvana,

Nor does the true Dharma perish.

For the benefit of sentient beings,

He manifests cessation and extinction.

The World-Honored One is inconceivable;

His wondrous essence bears no differing marks.

For the benefit of sentient beings,

He manifests manifold adornments.

At that time, Bodhisattva Ruchiraketu, having remained near the Buddha and the four Tathagatas, together with the two great beings and the devas, heard this teaching concerning the lifespan of the Tathagata Shakyamuni. He then rose, reverently joined his palms, and addressed the Buddha:

“World-Honored One! If it is truly so that the Buddha Tathagatas do not enter parinirvana and possess no relics, why do the sutras speak of nirvana and Buddha relics, causing humans and devas to reverently make offerings to them? Moreover, bodily bones of Buddhas of the past remain distributed throughout the world even now, and humans and devas gain boundless merit by making offerings to them. Why is it now said that there are none? This gives rise to doubt and confusion. I pray that the World-Honored One, out of compassion for us, explain this fully and in detail!”

At that time, the Buddha told Bodhisattva Ruchiraketu and the great assembly:

“You should know that references to entering parinirvana and possessing relics express an esoteric intent. When I explain this meaning, you should listen single-mindedly. Good man! A great bodhisattva should know that there are ten dharmas through which one can understand the true import of the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, teaching that there is an ultimate great parinirvana. What are the ten?

“First, because all Buddha Tathagatas have completely eradicated the afflictive hindrances and the cognitive hindrances, this is called nirvana.

“Second, because all Buddha Tathagatas are well able to comprehend the lack of intrinsic nature in sentient beings and the lack of intrinsic nature in dharmas, this is called nirvana.

“Third, because they are able to transform the basis of the body and the basis of dharmas, this is called nirvana.

“Fourth, because, in relation to all classes of sentient beings, the causes and conditions of their successive transformations are allowed to come naturally to rest, this is called nirvana.

“Fifth, because they realize the undifferentiated mark of reality and the equality of the Dharma-body, this is called nirvana.

“Sixth, because they clearly know that the nature of samsara and nirvana is nondual, this is called nirvana.

“Seventh, because they completely awaken to the foundation of all dharmas and realize purity, this is called nirvana.

“Eighth, because they skillfully cultivate the unborn and unceasing nature of all dharmas, this is called nirvana.

“Ninth, because they attain right wisdom regarding the equality of suchness, the Dharma realm, and ultimate reality, this is called nirvana.”

Ten: With respect to the nature of all dharmas and the nature of nirvana, since no distinction is apprehended, it is called nirvana. These are called the ten dharmas by which nirvana is said to exist.

Furthermore, good man! A great bodhisattva should likewise know that there are another ten dharmas through which one may understand the true purport of the Tathagata, the Worthy One, the Perfectly Enlightened One, whereby it is said that there is ultimate Great Parinirvana. What are the ten?

One: All afflictions have desire for pleasure as their root and arise from desire for pleasure. Because all Buddhas, the Blessed Ones, have severed desire for pleasure, it is called nirvana.

Two: Because the Tathagatas have eliminated all desires for pleasure, they do not grasp any dharma. Since there is neither grasping nor anything grasped, there is neither going nor coming; and because there is nothing to be grasped, it is called nirvana.

Three: Because there is neither going nor coming and nothing that is grasped, this is the Dharma-body, which is neither born nor extinguished. Because it is free from birth and extinction, it is called nirvana.

Four: This freedom from birth and extinction is not something that can be expressed in words; language comes to an end, and therefore it is called nirvana.

Five: There is no person or self; there are only dharmas that arise and cease, and the basis is transformed. Therefore, it is called nirvana.

Six: Afflictions arising from delusion are merely adventitious defilements, while the Dharma-nature is the host. It neither goes nor comes. Because the Buddha clearly knows this, it is called nirvana.

Seven: Suchness alone is real; everything else is false. The essence of reality is precisely Suchness. The nature of Suchness is precisely the Tathagata. This is called nirvana.

Eight: The nature of the ultimate reality is free from conceptual proliferation. The Tathagata alone has realized the Dharma of ultimate reality and has forever ended conceptual proliferation. This is called nirvana.

Nine: Non-arising is real, while arising is false. Foolish beings sink and flounder in samsara. The essence of the Tathagata is real and free from falsity; this is called nirvana.

Ten: Unreal dharmas arise from conditions. The true Dharma does not arise from conditions. The Tathagata’s Dharma-body is true in essence; this is called nirvana. Good man! These are called the ten dharmas by which nirvana is said to exist.

Furthermore, good man! A great bodhisattva should likewise know that there are another ten dharmas through which one may understand the true purport of the Tathagata, the Worthy One, the Perfectly Enlightened One, whereby it is said that there is ultimate Great Parinirvana. What are the ten?

One: The Tathagata fully knows that giving and the fruit of giving are without self and without anything belonging to a self. Erroneous discrimination concerning giving and its fruit is forever extinguished; therefore, it is called nirvana.

Two: The Tathagata fully knows that moral discipline and the fruit of moral discipline are without self and without anything belonging to a self. Erroneous discrimination concerning moral discipline and its fruit is forever extinguished; therefore, it is called nirvana.

Three: The Tathagata fully knows that patience and the fruit of patience are without self and without anything belonging to a self. Erroneous discrimination concerning patience and its fruit is forever extinguished; therefore, it is called nirvana.

Four: The Tathagata fully knows that diligence and the fruit of diligence are without self and without anything belonging to a self. Erroneous discrimination concerning diligence and its fruit is forever extinguished; therefore, it is called nirvana.

Five: The Tathagata fully knows that meditative concentration and the fruit of meditative concentration are without self and without anything belonging to a self. Erroneous discrimination concerning meditative concentration and its fruit is forever extinguished; therefore, it is called nirvana.

Six: The Tathagata fully knows that wisdom and the fruit of wisdom are without self and without anything belonging to a self. Erroneous discrimination concerning wisdom and its fruit is forever extinguished; therefore, it is called nirvana.

Seven: The Buddha-Tathagatas are fully able to understand that all sentient beings and all that is not sentient, and all dharmas whatsoever, are without intrinsic nature. Erroneous discrimination concerning them is forever extinguished; therefore, it is called nirvana.

Eight: If one cherishes oneself, one immediately begins to seek; because of seeking, one undergoes every kind of suffering and distress. Since the Buddha-Tathagatas have eliminated self-cherishing and have forever ended all seeking, it is called nirvana.

Nine: Conditioned dharmas are all subject to measure, while in the unconditioned Dharma all measure is eliminated. The Buddha has departed from conditioned dharmas and realized the immeasurable unconditioned Dharma; therefore, it is called nirvana.

Ten: The Tathagata clearly knows that sentient beings and dharmas are all empty in their essential nature, and that apart from emptiness they do not exist. The nature of emptiness is precisely the true Dharma-body; therefore, it is called nirvana. Good man! These are called the ten dharmas by which nirvana is said to exist.

Furthermore, good man! Not only does the Tathagata not enter parinirvana—this is a rare and wondrous thing! There are also ten rare and wondrous dharmas that constitute the conduct of the Tathagata. What are the ten?

One: Samsara is fraught with faults, while nirvana is quiescent. Because the Tathagata has realized the equality of samsara and nirvana, he neither abides in the cycle of transmigration nor dwells in nirvana, and he does not become weary of or abandon sentient beings. This is the conduct of the Tathagata.

Two: The Buddha does not think, “These foolish beings practice with inverted views and are bound and oppressed by the afflictions. I shall now awaken them and cause them to attain liberation.” Rather, through the power of the roots of goodness and compassion cultivated in the past, he accords with those sentient beings’ faculties, dispositions, inclinations, and convictions. Without giving rise to discrimination, he spontaneously continues to save and deliver them, manifesting teachings and transformations that bring benefit and joy throughout all future ages without end. This is the conduct of the Tathagata.

Three: The Buddha does not entertain the thought, “I shall now expound the twelve divisions of the teachings for the benefit of sentient beings.” Rather, through the power of the roots of goodness and compassion, he extensively teaches those sentient beings throughout all future ages without end. This is the conduct of the Tathagata.

Four: The Buddha does not entertain the thought, “I shall now go to that city, town, or village, or to the homes of kings, great ministers, brahmins, kshatriyas, vaishyas, shudras, and others, and beg for food there.” Rather, through the power of habits formed by his bodily actions, thoughts, and speech in the past, he spontaneously proceeds to those places and goes on alms round for the sake of benefiting beings. This is the conduct of the Tathagata.

Five: The Tathagata’s body experiences neither hunger nor thirst, nor does it show signs of weakness, weariness, or the need to relieve itself (?). Although he goes on alms round and receives food, he does not partake of food or drink, nor does he discriminate. Yet, to accord with circumstances for the benefit of sentient beings, he manifests the appearance of eating. This is the conduct of the Tathagata.

Six: The Buddha does not entertain the thought, “These sentient beings are of superior, middling, or inferior capacity; I shall teach them the Dharma in accordance with their faculties and dispositions.” Rather, the Buddha, the Blessed One, remains free from discrimination and, according to the capacity of each vessel, skillfully responds to their conditions and teaches them the Dharma. This is the conduct of the Tathagata.

Seven: The Buddha does not entertain the thought, “These sentient beings do not revere me and continually speak reproachful words to me; I cannot converse with them. Those sentient beings revere me and continually praise me; I shall converse with them.” Rather, the Tathagata gives rise to impartial and nondual loving-kindness and compassion. This is the conduct of the Tathagata.

Eight: The Buddha-Tathagatas are without attachment or aversion, arrogance, avarice, or any other affliction. Yet the Tathagata always delights in quiescence, praises fewness of desires, and remains apart from all commotion. This is the conduct of the Tathagata.

Nine: There is not a single dharma that the Tathagata does not know or thoroughly comprehend. In every circumstance, the mirror of wisdom is present before him without discrimination. Yet the Tathagata observes the deeds performed by those sentient beings and, in accordance with their inclinations, employs skillful means to guide and induce them so that they may attain deliverance. This is the conduct of the Tathagata.

Tenth, when the Tathagata sees some sentient beings enjoying wealth and prosperity, he does not rejoice; when he sees them declining and suffering loss, he does not become sorrowful. Yet when the Tathagata sees those sentient beings cultivating Right Conduct, his unobstructed great loving-kindness naturally saves and embraces them. If he sees sentient beings cultivating wrong conduct, his unobstructed great compassion naturally saves and embraces them. Such is the conduct of the Tathagata.

Good man! Thus you should know that the Tathagata, the Worthy One, the Perfectly Enlightened One, is said to possess boundless Right Conduct such as this. You should know that this is called the true mark of nirvana.

If he is seen to enter parinirvana, this is merely an expedient means; and his leaving relics behind so that sentient beings may reverently make offerings to them is entirely due to the power of the Tathagata’s compassionate roots of virtue. Those who make offerings will, in future lives, remain far from the eight difficulties, encounter the Buddhas, meet virtuous spiritual friends, never lose their wholesome resolve, and receive boundless blessings.

They will swiftly attain liberation and no longer be bound by birth and death. You should diligently cultivate such wondrous practices and must not become heedless!

At that time, Bodhisattva Wonderful Banner, having heard the Buddha intimately teach that he does not enter parinirvana and explain his extremely profound conduct, respectfully joined his palms and addressed him, saying:

“Only now do I understand that the Tathagata, the Great Teacher, does not enter parinirvana, and that by leaving relics behind he universally benefits sentient beings. My body and mind are filled with joy, and I praise this as unprecedented!”

When this Chapter on the Lifespan of the Tathagata was taught, immeasurable, innumerable, boundless sentient beings all aroused the aspiration for Unequaled, Unsurpassed Perfect Enlightenment. The four Tathagatas suddenly disappeared. Bodhisattva Wonderful Banner bowed at the Buddha’s feet, then rose and departed, returning to his former place.