金光明最勝王經

CHAPTER THREE: DISCERNMENT OF THE THREE BODIES

At that time, the great bodhisattva Akashagarbha rose from among the assembly, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently, and bowed at the Buddha’s feet. Having made offerings of supremely wondrous precious golden flowers, banners, streamers, and jeweled canopies, he addressed the Buddha, saying:

“World-Honored One! How do the great bodhisattvas practice in accordance with the Dharma regarding the extremely profound mysteries of the Tathagatas?”

The Buddha said:

“Good man! Listen attentively! Listen attentively, and reflect well upon this! I shall distinguish and explain it for you.

“Good man! All Tathagatas possess three kinds of bodies. What are these three? The first is the transformation body. The second is the response body. The third is the Dharma body. These three bodies together fully encompass unsurpassed, complete, perfect enlightenment. If one rightly understands them, one will swiftly escape birth and death.

“What does it mean for a bodhisattva to understand the transformation body? Good man! In the past, while cultivating through the various Grounds, the Tathagata practiced all kinds of Dharma for the sake of all sentient beings. He continued cultivating in this way until his practice was perfected. Through the power of cultivation, he attained great mastery. Through the power of this mastery, he clearly knows and discerns the inclinations, practices, and realms of sentient beings. Neither awaiting the proper time nor passing beyond it, he teaches the corresponding Dharma in accordance with the place, the time, and their practices, and manifests bodies of various kinds. This is called the transformation body.

“Good man! How does a bodhisattva understand the response body? The Tathagatas speak of ultimate truth so that bodhisattvas may attain penetrating comprehension; so that they may clearly understand that birth and death and nirvana are of a single flavor; so that they may eliminate the fear and delight arising in sentient beings from the view of a self; and so that they may establish the foundation of the boundless Buddha-Dharma. In true correspondence with suchness and the wisdom of suchness, and through the power of their former vows, this body manifests complete with the thirty-two excellent marks, the eighty beautiful characteristics, the circular halo behind the neck, and so forth. This is called the response body.

“Good man! How does a great bodhisattva understand the Dharma body? Through the elimination of the afflictive hindrances and so forth, and through the perfection of all wholesome qualities, there remain only suchness and the wisdom of suchness. This is called the Dharma body. The first two bodies exist as provisional designations. This third body truly exists and serves as the basis of the first two bodies. Why is this so? Apart from the Dharma of suchness and apart from non-discriminating wisdom, none of the Buddhas has any separate Dharma. All Buddhas possess perfect wisdom, have utterly extinguished all afflictions, and have attained the pure Buddha-ground. Therefore, the Dharma of suchness and the wisdom of suchness encompass all Buddha-Dharmas.

“Furthermore, good man! All Buddhas have brought benefit for themselves and benefit for others to their ultimate perfection. Benefit for themselves is precisely the Dharma of suchness. Benefit for others is precisely the wisdom of suchness. With regard to benefiting themselves and others, the Buddhas freely accomplish all kinds of boundless functions. Therefore, when all Buddha-Dharmas are distinguished, they possess immeasurable and boundless varieties of differences.

“Good man! Just as, based upon deluded thought, one speaks conceptually of various afflictions, various karmic functions, and various karmic results, so too, based upon the Dharma of suchness and the wisdom of suchness, one speaks of various Buddha-Dharmas, various Dharmas of the pratyekabuddhas, and various Dharmas of the shravakas. Based upon the Dharma of suchness and the wisdom of suchness, all Buddha-Dharmas are freely accomplished. This is the first inconceivable matter. Just as it is inconceivable that one might paint ornaments in empty space, so too is it inconceivable that the Buddha-Dharma is accomplished based upon the Dharma of suchness and the wisdom of suchness.

“Good man! What are called the Dharma of suchness and the wisdom of suchness? Though neither makes discriminations, they freely accomplish their work. Good man! Just as the Tathagata, though having entered nirvana, freely accomplishes various works through the power of his vows, so too do the Dharma of suchness and the wisdom of suchness freely accomplish their work.

“Furthermore, when a great bodhisattva enters the concentration of no-mind, relying upon the power of previous vows, he later emerges from that concentration and performs every kind of work. In the same way, these two Dharmas make no discriminations, yet freely accomplish their work. Good man! The sun and moon make no discriminations; likewise, a mirror or water makes no discriminations, and light also makes no discriminations. Yet when these three come together, images arise. In the same way, the Dharma of suchness and the wisdom of suchness make no discriminations; yet through the mastery of vows and in response to sentient beings, the response body and transformation body manifest, like images of the sun and moon appearing through the convergence of conditions.

“Furthermore, good man! It is like immeasurable and boundless mirrors and bodies of water in which, by relying upon light and empty space, images of various distinct appearances become manifest. Empty space itself is without characteristics.

Good man! In the same way, disciples who receive instruction and transformation, and so forth, are images of the Dharma body. Through the power of vows, the two bodies manifest various appearances, yet on the ground of the Dharma body there are no distinct appearances.

Good man! Based upon these two bodies, all Buddhas speak of nirvana with remainder. Based upon this Dharma body, all Buddhas speak of nirvana without remainder.

Why is this so? Because all that remains is ultimately exhausted. Based upon these three bodies, all Buddhas speak of non-abiding nirvana.

Because of the two bodies, they do not abide in nirvana; yet apart from the Dharma body, there is no separate Buddha. Why do the two bodies not abide in nirvana? Because the two bodies are provisional designations and are not real.

They arise and cease from moment to moment, do not abide permanently, and appear from time to time without fixed regularity; the Dharma body, however, is not so. Therefore, the two bodies do not abide in nirvana, while the Dharma body is nondual. Thus, they do not abide in nirvana, and based upon the three bodies, non-abiding nirvana is taught.

“Good man! Because of three characteristics, all ordinary beings are bound and obstructed; they remain far removed from the three bodies and do not attain them. What are these three? The first is the characteristic of the imagined nature; the second is the characteristic of the dependent nature; and the third is the characteristic of the perfected nature. When such characteristics cannot be understood, eliminated, or purified, the three bodies cannot be attained. When these three characteristics can be understood, eliminated, and purified, the Buddhas fully possess the three bodies.

“Good man! Because ordinary beings have not yet been able to eliminate these three minds, they remain far removed from the three bodies and cannot attain them. What are these three?

The first is the initiating mind; the second is the mind dependent upon the basis; and the third is the fundamental mind. By relying upon the paths of subjugation, the initiating mind is exhausted. By relying upon the Dharma of the path of severance, the mind dependent upon the basis is exhausted.

By relying upon the supreme path, the fundamental mind is exhausted. When the initiating mind is extinguished, the transformation body becomes manifest. When the mind dependent upon the basis is extinguished, the response body is revealed.

When the fundamental mind is extinguished, the Dharma body is attained. Therefore, all Tathagatas fully possess the three bodies.”

Good man! All Buddhas, in the first body, act in common with all Buddhas; in the second body, are of one intent with all Buddhas; and in the third body, are of one essence with all Buddhas. Good man!

Because the dispositions of sentient beings are manifold, this first Buddha-body manifests all manner of forms. Therefore it is said to be many. Because the disciples are of one intent, the second Buddha-body manifests a single form.

Therefore it is said to be one. The third Buddha-body transcends all characteristics and is not an object of grasping at characteristics. Therefore it is said to be neither one nor two.

Good man! This first body is manifested in dependence upon the responsive body. This second body is manifested in dependence upon the Dharma-body.

This Dharma-body truly exists and depends upon nothing. Good man! Thus, in one sense the three bodies are said to be permanent, and in another sense they are said to be impermanent.

The transformation body constantly turns the Dharma wheel, everywhere adapting to conditions as skillful means continue without interruption. Therefore it is said to be permanent. Because it is not the foundation and, although fully endowed with great function, does not always manifest, it is said to be impermanent.

The responsive body has continued without interruption since beginningless time; it can encompass and sustain all the distinctive qualities of the Buddhas, and although sentient beings make use of it, it is never exhausted. Therefore it is said to be permanent. Because it is not the foundation and, although fully endowed with function, does not always manifest, it is said to be impermanent.

The Dharma-body is not a conditioned dharma, has no differentiating characteristics, and is the foundation, like empty space. Therefore it is said to be permanent.

Good man! Apart from non-discriminating wisdom, there is no further supreme wisdom; apart from the Dharma of Suchness, there is no supreme object. It is precisely the Dharma of Suchness and precisely the wisdom of Suchness. These two kinds of Suchness are neither one nor different in Suchness. Therefore the Dharma-body is purity of wisdom and purity of cessation. Through these two purities, the Dharma-body is perfectly pure.

Furthermore, good man! In distinguishing the three bodies, there are four categories: there is a transformation body that is not a responsive body; there is a responsive body that is not a transformation body; there is a body that is both a transformation body and a responsive body; and there is a body that is neither a transformation body nor a responsive body.

What is a transformation body that is not a responsive body? It is the manifestation by which the Tathagatas, after entering parinirvana, freely exercise the power of their vows and benefit beings according to conditions. This is called the transformation body.

What is a responsive body that is not a transformation body? It is the body prior to the grounds. (The bodhisattva grounds.)

What is both a transformation body and a responsive body? It is the body abiding in nirvana with remainder.

What is neither a transformation body nor a responsive body? It is precisely the Dharma-body.

Good man! This Dharma-body is manifested through the nonexistence of two things. What are these two nonexistent things?

With regard to this Dharma-body, both characteristics and the locus of characteristics are empty. It is neither existent nor nonexistent, neither one nor different, neither measurable nor immeasurable, neither bright nor dark.... Likewise, the wisdom of Suchness sees neither characteristics nor the locus of characteristics; it sees neither existence nor nonexistence, neither oneness nor difference, neither measurability nor immeasurability, neither brightness nor darkness....

Therefore, you should know that the pure realm and pure wisdom cannot be differentiated and have no interval between them; they are the foundation of the path of quiescent cessation. Through this Dharma-body, all manner of the Tathagata’s activities can be manifested.

Good man! The fruits, causes, conditions, objects, realms, and loci of this body depend upon an inconceivable foundation. If one comprehends this meaning, then this body is the Mahayana, the Tathagata-nature, and the tathagatagarbha.

In dependence upon this body, the initial aspiration is made manifest; the mind cultivated upon the grounds is made manifest; the mind of the ground of non-retrogression is also made manifest; and the mind of one birth away from buddhahood, the vajra mind, and the mind of a Tathagata are all made manifest. The immeasurable and boundless wondrous Dharma of the Tathagata is entirely manifested. In dependence upon this Dharma-body, the inconceivable great samadhi is manifested.

In dependence upon this Dharma-body, all great wisdom is manifested. Therefore, the two bodies are manifested in dependence upon samadhi and wisdom, just as this Dharma-body is. In terms of its own essence, it is described as permanence and self.

In terms of the great samadhi, it is described as bliss. In terms of great wisdom, it is described as purity. Therefore, the Tathagata eternally abides in sovereignty, bliss, and purity.

In dependence upon the great samadhi, all meditative concentrations, the Surangama Samadhi, and so forth; all foundations of mindfulness, mindfulness of the great Dharma, and so forth; great loving-kindness, great compassion, all dharanis, all supernormal powers, all masteries, and all dharmas are equally embraced. Thus all Buddha-dharmas appear. In dependence upon this great wisdom, the ten powers, the four fearlessnesses, the four unobstructed eloquences, the one hundred and eighty distinctive qualities, and all rare and inconceivable dharmas are manifested.

It is like the wish-fulfilling jewel, in dependence upon which immeasurable and boundless varieties of precious treasures appear. Likewise, in dependence upon the precious great samadhi and the precious great wisdom, immeasurable and boundless varieties of the Buddhas’ wondrous Dharma can appear.

Good man! Thus, the Dharma-body, samadhi, and wisdom transcend all characteristics, do not cling to characteristics, and cannot be differentiated. They are neither eternalism nor annihilationism. This is called the Middle Way. Although distinctions are made, their essence is without differentiation. Although they are enumerated as three, they do not have three separate essences. They neither increase nor decrease and are like dreams and illusions. There is neither anything grasped nor anyone who grasps. The Dharma-essence of Suchness is the abode of liberation. It transcends the realm of Mara and death, passes beyond the darkness of birth and death, and cannot be cultivated or reached by ordinary sentient beings. It is the dwelling place of all Buddhas and bodhisattvas.

Good man! Suppose a person wishes to obtain gold and searches everywhere until he finds gold ore. Having found the ore, he crushes it, selects the pure portion, and places it in a furnace to be smelted. The person thereby obtains pure gold and then, as he wishes, gradually fashions it into rings, bracelets, and all manner of ornaments. Although these objects have different uses, the nature of the gold never changes.

Furthermore, good man, if good men or good women seek supreme liberation and cultivate wholesome deeds in the world, and if, having seen the Tathagata and his assembly of disciples and drawn near to them, they address the Buddha, saying: “World-Honored One, what is wholesome? What is unwholesome? What should we rightly cultivate in order to attain the practice of purity?”—when the Buddha-Tathagatas and their assemblies of disciples see these people asking thus, they think: “These good men and good women wish to seek purity and hear the True Dharma.” The Buddhas and their disciples then teach the Dharma for their sake, enabling them to awaken and understand.

Having heard it, those people recollect and preserve it with right mindfulness, arouse the resolve to practice, acquire the power of diligence, remove the karmic obstruction of indolence, eradicate all offenses, abandon disrespect toward the precepts of training, put an end to restlessness and remorse, and enter the First Ground. Relying upon the mind of the First Ground, the practitioner removes the obstruction to benefiting sentient beings and thereby enters the Second Ground.

On this ground, the practitioner removes the obstruction of causing affliction and enters the Third Ground. On this ground, the practitioner removes the obstruction to a gentle and purified mind and enters the Fourth Ground. On this ground, the practitioner removes the obstruction to skillful means and enters the Fifth Ground.

On this ground, the practitioner removes the obstruction to seeing ultimate and conventional truth and enters the Sixth Ground. On this ground, the practitioner removes the obstruction concerning the characteristics of views and conduct and enters the Seventh Ground. On this ground, the practitioner removes the obstruction of not perceiving the characteristic of cessation and enters the Eighth Ground.

On this ground, the practitioner removes the obstruction of not perceiving the characteristic of arising and enters the Ninth Ground. On this ground, the practitioner removes the obstruction to the six superknowledges and enters the Tenth Ground. On this ground, the practitioner removes the obstruction of what is to be known and eliminates the fundamental mind, thereby entering the Ground of the Tathagata.

Because the Ground of the Tathagata possesses three kinds of purity, it is called utterly pure. What are these three kinds of purity? The first is purity from afflictions; the second is purity from suffering; and the third is purity of characteristics.

It is like pure gold that has been melted, refined, fired, tempered, and hammered: when no impurities remain, the intrinsically pure nature of the gold becomes manifest. The purity of the gold’s substance does not mean that no gold exists. It is like turbid water that, after being allowed to settle, becomes pure and free of sediment.

When the intrinsically clear nature of the water becomes manifest, this does not mean that no water exists. In the same way, when the causes and accumulation of suffering are removed from the Dharma-body so that no further accumulation remains, the intrinsically pure nature of the Buddha becomes manifest; this does not mean that no essential nature exists. It is like space obscured by smoke, clouds, dust, and mist.

Once all that obscures it has been removed, that realm of pure space is not thereby said to contain no space. In the same way, because all suffering in the Dharma-body has been exhausted, it is said to be pure; this does not mean that it has no substance. It is like a person who, while asleep, dreams that the waters of a great river are sweeping his body away.

By moving his hands and feet, cutting across the current, and swimming to the farther shore, he keeps his body and mind from becoming indolent or retreating. After awakening from the dream, he sees neither water nor any distinction between this shore and the farther shore; this does not mean that no mind exists. When the delusions of birth and death have been completely extinguished, this pure awakening is not thereby said to be nonexistent.

In the same way, because all deluded thoughts no longer arise in the dharma-dhatu, it is said to be pure; this does not mean that the Buddhas are without that true substance.

Furthermore, good man, when the afflictive obstructions of this Dharma-body are purified, it can manifest the responsive body; when karmic obstructions are purified, it can manifest the transformation body; and when cognitive obstructions are purified, it can manifest the Dharma-body. It is like lightning arising in dependence upon space and light arising in dependence upon lightning. In the same way, in dependence upon the Dharma-body, the responsive body can be manifested; and in dependence upon the responsive body, the transformation body can be manifested.

Through purity of nature, the Dharma-body can be manifested; through purity of wisdom, the responsive body can be manifested; and through purity of samadhi, the transformation body can be manifested. These three kinds of purity are the thusness of dharmas, not any other thusness; they are thusness of a single flavor, thusness of liberation, and ultimate thusness. Therefore, the substance of all Buddhas is without difference.

Good man, suppose good men or good women say, “The Tathagata is my great teacher.” If they establish such resolute faith, they should then clearly understand with body and mind that the body of the Tathagata is without differentiation.

Good man, for this reason, all objects of improper reflection are completely abandoned, and one then knows that dharmas have no dual characteristics and are also free of discrimination. In the practice of the noble ones, thusness has no dual characteristics for them. Through such right practice, all such obstructions are completely eradicated.

When all obstructions to thusness are extinguished in this way, the thusness of dharmas and the wisdom of thusness become utterly pure. When the thusness of the dharma-dhatu and right wisdom are pure, complete mastery over all things is thereby attained, and all obstructions are completely eradicated. Because all obstructions have been purified, this is called the true characteristic of the right wisdom of true thusness.

Seeing in this way is called noble vision, the vision of the noble ones. This is called truly seeing the Buddha. Why is this?

Because the Dharma of true thusness is seen in accordance with reality. Therefore, all Buddhas are able to see universally all Tathagatas. Why is this?

Although shravakas and pratyekabuddhas have left the three realms and seek the realm of reality, they cannot see or know it. What even noble ones cannot see or know causes all ordinary beings to give rise to doubt, inverted discrimination, and an inability to cross over, just as a rabbit carried downstream into the ocean can certainly never cross it. Why is this?

Because its strength is feeble. Ordinary beings are likewise unable to penetrate the thusness of dharmas. Yet the Buddha-Tathagatas have no discriminating mind.

They attain great mastery over all dharmas, possess complete purity, and have wisdom profound beyond measure. This is their own unique realm, not shared with others. Therefore, throughout immeasurable, boundless asamkhyeya kalpas, the Buddha-Tathagatas did not spare their bodies or lives but cultivated difficult and arduous practices, only then attaining this unsurpassed, incomparable, inconceivable body.

Expressed in words, this realm is quiescent, subtle, wondrous, and free from all fears.

Good man, one who sees and knows the true thusness of dharmas has no birth, aging, or death; has an unlimited lifespan; neither sleeps nor rests; and experiences neither hunger nor thirst. The mind always abides in samadhi, without distraction or agitation. If one gives rise to contentiousness concerning the Tathagata, one cannot see the Tathagata.

The words of all Buddhas invariably bring benefit, and among those who listen, none fail to attain liberation. Even fierce birds and beasts, evil people, and evil spirits, though they do not encounter the Buddhas directly, obtain inexhaustible karmic results by hearing the Dharma. There is nothing that the Tathagatas do not predict.

Regarding every realm, their minds have no desire to know, and they entertain no differing conceptions of samsara and nirvana. There is nothing in the Tathagata’s predictions that is not certain. In the four modes of deportment of the Buddha-Tathagatas, there is nothing that is not embraced by wisdom.

Among all dharmas, none are not embraced by loving-kindness and compassion, and there is nothing that does not bring benefit, peace, and happiness to sentient beings.

Good man, if any good man or good woman listens to this Sutra of Golden Light with faith and understanding, that person will not follow the paths of hell beings, hungry ghosts, animals, or asuras, but will always be born among devas and humans. They will not be born into lowly circumstances, will always draw near to the Buddhas, the Tathagatas, and will hear and receive the True Dharma. They will always be born in the pure lands of the Buddhas.

Why is this so? It is because they have heard this extremely profound Dharma. Good man, the Tathagata knows such a good man or good woman and has bestowed upon them the prediction that they will attain non-retrogression from unsurpassed, perfect enlightenment.

If a good man or good woman hears this extremely profound and wondrous Dharma even once, know that this person will not slander the Tathagata, disparage the True Dharma, or slight the Noble Sangha—that is, slander the Buddha, revile the Dharma, or slight the Sangha. They will cause all sentient beings who have not yet planted roots of goodness to plant them, and will cause those who have already planted roots of goodness to increase and bring them to maturity.

They will cause all sentient beings throughout all worlds to diligently cultivate the six paramitas.

At that time, Bodhisattva Akasagarbha, Brahma King, Sakra, the Four Heavenly Kings, and the assemblies of devas and others immediately rose from their seats, bared their right shoulders, respectfully joined their palms, bowed their heads at the Buddha’s feet, and addressed him, saying:

“World-Honored One! Wherever this wondrous Sutra of the King of Golden Light is expounded, that country will obtain four kinds of benefit. What are these four?

“First, the king’s armed forces will be strong and flourishing, without hostile enemies. They will be free from illness, enjoy long lives, possess auspiciousness and peace, and the True Dharma will flourish and become manifest.

“Second, within the palace, the consorts, queens, princes, and ministers will live together harmoniously and joyfully, without disputes. They will be free from flattery and deceit and will receive the king’s affection and esteem. Third, the sramanas, brahmins, and people of the country will cultivate the True Dharma, remain free from illness, and dwell in peace and happiness. No one will suffer an untimely death, and all will cultivate the various fields of merit.

“Fourth, throughout the three seasons, the four great elements will remain balanced and harmonious. The devas will continually increase their protection, showing impartial loving-kindness without any intent to injure or harm. They will cause all sentient beings to revere and take refuge in the Three Jewels and to aspire to cultivate the practices of enlightenment. These are the four kinds of benefit.

“World-Honored One! In order to propagate this sutra, we too will constantly follow those who receive and uphold it, dwell wherever they dwell, and benefit them.”

The Buddha said:

“Excellent! Excellent! Good men, it is so! It is so! You must diligently disseminate this wondrous king of sutras so that the True Dharma may long abide in the world.”

CHAPTER FOUR:

THE DREAM OF THE GOLDEN DRUM AND CONFESSION

At that time, Bodhisattva Ruciraketu, who was before the Buddha, heard this wondrous Dharma and became joyful and delighted. Single-mindedly contemplating it, he returned to his former dwelling. During the night, he dreamed of a great golden drum, radiant with brilliant light like the orb of the sun.

Within this light, he saw immeasurable Buddhas of the ten directions seated upon lapis lazuli thrones beneath jeweled trees, surrounded by immeasurable hundreds of thousands of members of the great assembly, to whom they were expounding the Dharma. He saw a brahmin holding a mallet and striking the golden drum, producing a great sound. Within that sound, wondrous verses were proclaimed, illuminating the Dharma of confession.

After hearing them, Bodhisattva Ruciraketu remembered them all and kept them present in his thoughts. At daybreak, surrounded by immeasurable hundreds of thousands of members of the great assembly and bearing various offerings, he departed from Rajagriha and went to Vulture Peak. Upon reaching the World-Honored One, he bowed at the Buddha’s feet, arranged incense and flowers as offerings, circumambulated him three times to the right, withdrew, and sat to one side.

Respectfully joining his palms and gazing upon the countenance of the World-Honored One, he addressed the Buddha, saying:

“World-Honored One! In a dream, I saw a brahmin holding a mallet in his hand and striking a wondrous golden drum, producing a great sound. Within that sound, wondrous verses were proclaimed, illuminating the Dharma of Confession. I now remember and retain them all. I pray that the World-Honored One, in his great loving-kindness and compassion, will deign to hear my words!”

Then, before the Buddha, he spoke these verses:

During the night just past,

I dreamed of a golden drum.

Its form was exceedingly beautiful,

And golden light pervaded it throughout.

It resembled the blazing orb of the sun;

Its radiance shone everywhere,

Filling the realms of the ten directions,

Where all the World-Honored Ones could be seen.

Beneath the jeweled trees,

They sat upon lapis lazuli thrones.

Immeasurable hundreds of thousands assembled,

Respectfully surrounding them.

There was a brahmin

Who struck the golden drum with a mallet.

Within the sound of that drum,

These verses were proclaimed:

The wondrous sound of the Drum of the Sutra of Golden Light

Resounds throughout the three-thousand-great-thousand world,

Able to extinguish the gravest offenses of the three evil paths

And all the sufferings and calamities of the human realm.

Through the awesome power of that drum’s sound,

All afflictive hindrances are forever extinguished;

Fears are eliminated and beings are brought peace,

Just as by the sovereign Sage, the Muni.

Within the great ocean of birth and death,

The Buddha accumulated practices and perfected omniscience;

He enables sentient beings to fulfill the requisites of awakening

And finally reach the ocean of merit and virtue.

Through the wondrous sound produced by this golden drum,

All who hear it everywhere perceive the resonance of Brahma’s voice.

Those beings attain the fruit of unsurpassed enlightenment

And ever turn the pure and wondrous Dharma wheel.

They abide in life for inconceivable kalpas,

Expounding the Dharma according to capacities to benefit all beings;

They can cut off afflictions and every stream of suffering,

So that greed, anger, and delusion are all destroyed.

If there are sentient beings in the evil paths,

With great flames fiercely consuming their entire bodies,

Should they hear the sound of that wondrous drum,

They will immediately leave suffering and take refuge in the World-Honored One.

They will all attain knowledge of former lives

And recall hundreds of thousands of past existences.

They will maintain right mindfulness of the honored Muni

And hear the World-Honored One’s extremely profound teaching.

By hearing the supremely wondrous sound of the golden drum,

They will always draw near to the Buddhas,

Will be able to abandon all evil karma,

And cultivate only pure and wholesome qualities.

All devas, humans, and sentient beings,

Who pray with earnestness and utmost sincerity,

Upon hearing the wondrous sound of the golden drum,

Will have all their wishes fulfilled.

Sentient beings fallen into the Avici hell,

Their bodies consumed by fiercely blazing flames,

With no one to rescue them within samsara—

Those who hear it will have their suffering extinguished.

Humans, devas, animals, and hungry ghosts

Who are presently undergoing many sufferings and hardships,

Upon hearing the wondrous sound produced by the golden drum,

Will all be liberated, and their suffering extinguished.

O Honored One of Twofold Perfection,

Ever abiding throughout the present realms of the ten directions,

I pray that, with great compassion,

You will pity and be mindful of me.

For sentient beings who have no one to save them

And no place of refuge,

For beings such as these,

May you become their refuge.

The offenses I committed in the past

Are evil karma of immeasurable gravity.

Now, before the One Possessing the Ten Powers,

I confess them with all my heart!

I did not believe in the Buddhas,

Nor did I honor or revere my parents and elders.

I did not diligently cultivate the various virtues,

But continually created evil karma.

At times I took pride in my exalted position,

My wealth, status, and lineage;

In youth, I acted heedlessly

And continually committed unwholesome deeds.

My mind constantly gave rise to wrong thoughts,

And the darkness of ignorance obscured my heart.

I delighted in uttering evil words

And did not perceive the wrong in them.

I continually created evil karma,

Always behaving as a foolish ordinary person.

Following unwholesome friends,

I continually committed evil deeds.

At times because of amusement and pleasure,

At times because I was burdened by grief,

Bound by greed and anger,

I therefore committed many evils.

Through associating with unwholesome people,

And because of thoughts of stinginess and jealousy,

I practiced deception and brought others to poverty;

I therefore committed many evils.

Although I did not delight in wrongdoing,

Yet because I was afraid

Because I lacked self-mastery,

I committed evil deeds.

Whether through a restless mind,

Or because of anger and resentment,

And the torment of hunger and thirst,

I committed evil deeds.

Because of clothing, food, and drink,

And lustful desire for women,

Burned by afflictions,

I committed evil deeds.

Toward the Buddha, Dharma, and Sangha,

I failed to give rise to reverence;

For all the offenses committed above,

I now repent!

Toward bodhisattvas and shravakas,

I likewise had no reverence;

For all the offenses committed above,

I now repent of them all.

Through ignorance, I slandered the true Dharma

And was unfilial toward my parents;

For all the offenses committed above,

I now repent of them all!

Through arrogance and delusion,

And through the power of greed and anger,

I committed all the offenses above;

I now repent of them all!

Throughout the worlds of the ten directions,

I make offerings to countless Buddhas.

I vow to rescue sentient beings

And cause them to leave every suffering and adversity!

May all sentient beings

Be caused to abide in the Ten Bhumi!

When their merit and wisdom are perfected,

May they guide the deluded multitudes to Buddhahood.

For the sake of sentient beings,

I shall practice austerities for hundreds of thousands of kalpas.

Through the power of great wisdom and superknowledge,

I shall cause them all to emerge from the ocean of suffering.

For the sake of all conscious beings,

I shall expound this most profound sutra,

The Supreme Golden Light,

Which can eradicate all evil karma.

If, for hundreds of thousands of kalpas, a person

Has committed offenses of immeasurable gravity,

By disclosing them even briefly,

All evil will be utterly extinguished.

Relying upon that Golden Light,

One practices repentance as described above.

This practice swiftly brings to an end

All painful and grievous karma.

Hundreds of thousands of supreme samadhis

And inconceivable dharanis,

The faculties, powers, factors of awakening, and the Path—

I shall cultivate them constantly, without weariness.

I shall reach the Ten Bhumi,

The place replete with precious treasures,

Perfect the virtues of a Buddha,

And deliver beings from the stream of birth and death.

Within the oceans of the Buddhas,

The treasury of virtues is exceedingly profound;

Their wondrous wisdom is inconceivable—

May I cause all beings to attain it fully.

I beseech the Buddhas of the ten directions

To behold and remain mindful of me,

And, with hearts of great compassion,

Mercifully accept my repentance!

Throughout many kalpas, I

Have committed evil karma,

From which suffering and anguish arose;

Have mercy upon me and extinguish it!

Because I committed unwholesome karma,

Fear constantly arises in my heart;

Throughout the four deportments,

I have never conceived a thought of joy.

The great compassion of the Blessed One

Can dispel the fears of sentient beings.

May you accept my repentance

And cause me to leave sorrow and suffering!

I have the obstructions of affliction

And all their karmic retributions.

I beseech you to use the water of great compassion

To wash me and render me pure.

The offenses I committed in the past

And the evils I commit in the present,

I disclose with utmost sincerity;

May they all be extinguished.

Against all future evil karma,

I shall guard myself so it does not arise.

Should I ever commit a transgression,

I shall never dare conceal it.

The body has three, the mouth four,

And the karma of the mind has three;

They bind all sentient beings

And have continued without beginning.

Through these three kinds of activity,

The ten evil karmas are committed.

Of the many offenses such as these,

I now repent of them all!

For the evil karma I have created,

I must personally endure its painful retribution.

Now, before all the Blessed Ones,

I sincerely repent of it all!

In worlds of other regions

And here in Jambudvipa,

Whatever wholesome karma exists,

I now rejoice in it all.

May the ten evils be cast far away;

May I cultivate the path of the ten wholesome deeds,

Abide securely within the Ten Bhumi,

And constantly behold the Buddhas of the ten directions.

Through the meritorious and wise practices

Of my body, speech, and mind,

I vow that, by these roots of goodness,

I shall swiftly attain unsurpassed wisdom.

Now, before the One Possessing the Ten Powers,

I disclose the many grievous adversities:

The adversity of ordinary beings, deluded within the three modes of existence;

The adversity of creating evil karma of immeasurable gravity;

The adversity of having accumulated deviant desires;

The adversity of repeatedly giving rise to craving;

The adversity of attachment within this world;

All the afflictive adversities of foolish beings;

The adversity of a wild, distracted, and inverted mind;

And the adversity of associating closely with evil friends;

The adversity of craving and defilement within samsara;

The adversity of committing offenses through delusion and anger;

The adversity of being born in the eight inopportune states;

The adversity of never having accumulated merit...

Now, before the Supreme One,

I repent of boundless evil karmic offenses.

I now take refuge in all the Sugatas!

I bow to the Unsurpassed Honored One, Ocean of Virtue!

Like golden mountains illuminating the ten directions,

May you, in compassion, accept and embrace me!

Your golden-hued body is pure and stainless;

Your eyes are clear and blue as vaidurya.

O Auspicious One of renowned and majestic virtue,

Your sun of wisdom and compassion dispels the darkness.

The radiant sun of the Buddha shines everywhere,

Wholly pure and stainless, free from every impurity.

The cooling moon of the Muni casts its light,

Relieving sentient beings of the burning heat of affliction.

The thirty-two marks adorn you everywhere;

The eighty excellent characteristics are all perfected.

Your inconceivable merit is beyond compare,

Like the sun illuminating the world.

Your form is pure and stainless as vaidurya,

Like the radiant moon in empty space.

The wondrous crystal radiance of your golden body

Is adorned with myriad brilliant lights.

Within the violent, painful stream of birth and death,

The waters of aging, sickness, grief, and sorrow sweep beings away.

This ocean of suffering is difficult to endure;

The Buddha-sun pours forth light and dries it up.

I now bow my head to the Omniscient One,

The rarest being in the three-thousandfold world,

Whose golden-purple body shines resplendently,

Adorned with every wondrous excellence.

Just as the waters of the great ocean cannot be measured,

And the motes of dust upon the earth cannot be counted,

Just as the sublime, lofty mountain cannot be fathomed,

And empty space has neither boundary nor limit,

So too are the virtues of all the Buddhas;

No sentient being can fully comprehend them.

Even after reflecting carefully for immeasurable kalpas,

None could ever reach the shore of that ocean of virtue.

Though all the hills and mountains of the great earth

Could be ground into dust and measured,

And drops of ocean water carried on a hair could still be counted,

The virtues of the Blessed One cannot be reckoned!

Though all sentient beings were to praise

The renowned virtues of the Blessed One,

His pure, sublime, and wondrously adorned marks

Could never be fully expressed or clearly known.

Through all the wholesome karma I possess,

May I swiftly become an Unsurpassed Honored One,

Widely proclaim the true Dharma for the benefit of beings,

And cause them all to be liberated from every suffering and adversity.

I shall subdue the mighty armies of Mara

And turn the unsurpassed wheel of the true Dharma.

I shall abide for inconceivably many kalpas,

Fully satisfying sentient beings with the taste of amrita.

Like the Supreme Ones of the past,

I shall perfect all six paramitas,

Extinguish anger, delusion, and every craving,

Remove all suffering, and subdue the afflictions.

May I always attain the Knowledge of Former Lives

And recall hundreds of thousands of past lives.

May I also remain constantly mindful of the Muni

And hear the most profound Dharma of all the Buddhas.

Through these wholesome deeds,

May I serve boundlessly many Supreme Honored Ones,

Abandon every unwholesome cause,

And constantly cultivate the wondrous true Dharma.

May all sentient beings in every world

Leave suffering behind and attain peace and happiness.

For those whose faculties are incomplete,

May their bodily features be made whole and perfect.

If sentient beings are afflicted by illness,

Their bodies emaciated and weak, with nowhere to rely,

May all their painful illnesses be extinguished,

And may their strength and faculties become fully restored.

If any have violated the royal law and face execution,

Oppressed by every suffering and filled with grief,

When they endure such extreme torment,

With no one to rescue them and nowhere to turn,

Or suffer whips, staffs, cangues, fetters, and bonds,

With various instruments of torture pressing upon their bodies,

When immeasurable hundreds of thousands of sorrows

Oppress their bodies and minds without a moment's respite,

May they all be released from bondage

And from whips, staffs, and every painful adversity.

May those about to be executed have their lives preserved,

And may all their suffering be forever extinguished.

If sentient beings are oppressed by hunger and thirst,

May they obtain every sweet and delicious flavor.

May the deaf hear, the blind see,

The lame walk, and the mute speak.

May impoverished sentient beings obtain treasuries of jewels,

Lack nothing, and have their granaries filled.

May they all experience the most sublime and wondrous happiness,

And may not a single sentient being suffer grief.

May all humans and devas be pleasing to behold,

Their bearing gentle, graceful, and dignified.

May they presently experience immeasurable happiness

And enjoy abundant, flourishing merit.

Whenever sentient beings think of music,

May every wondrous sound appear before them.

When they think of water, a cool pond appears,

With golden lotuses floating upon it.

According to the thoughts arising in beings’ minds,

Food, drink, clothing, and bedding,

Gold, silver, vaidurya, and wondrous treasures,

Necklaces and ornaments—all are fully provided in splendor.

May beings never hear the sounds of evil,

Nor behold one another’s faults or wrongdoing.

May they receive dignified and noble forms,

Cherishing one another equally with loving-kindness.

Whatever is needed for a joyful worldly life

May be fully provided according to their thoughts.

May they never begrudge the precious things they obtain,

But distribute them in generosity to all beings.

Burning incense, anointing incense, and powdered incense,

And wondrous flowers of every mingled hue,

May fall from the trees three times each day,

To be enjoyed at will, giving rise to gladness.

I universally vow that all beings shall make offerings

To all the Most Excellent Ones throughout the ten directions,

To the pure and wondrous Dharma gates of the Three Vehicles,

And to the assemblies of bodhisattvas, pratyekabuddhas, and shravakas.

I always vow that they shall not dwell in lowly states,

Nor fall into the eight difficult and inopportune conditions,

But be born among humans, honored and endowed with leisure,

And always draw near to the Buddhas of the ten directions.

May they always be born into wealthy and noble families,

With treasures overflowing their storehouses.

May their appearance and renown be beyond compare,

And their lives extend through countless kalpas.

May women become men,

Possessing great wisdom, courage, strength, and intelligence.

May all constantly practice the bodhisattva path,

Diligently cultivating the six paramitas and crossing to the other shore.

May they always behold the immeasurable Buddhas of the ten directions,

Dwelling peacefully beneath the kings of precious trees,

Seated upon wondrous vaidurya lion thrones,

And may they always personally hear them turn the Dharma wheel.

If, in the past or present,

They have created karma that causes them to revolve within the three realms

And may bring about rebirth in unwholesome destinies,

May it be extinguished forever, never to remain.

All beings in the ocean of existence

Are tightly bound by the net and cords of birth and death.

May they sever them with the sword of wisdom and insight,

Escape suffering, and immediately realize bodhi.

Whatever supremely meritorious deeds beings perform

Within Jambudvipa

Or in worlds of other regions,

I now rejoice in them all.

Through the merit of this rejoicing

And all goodness created by body, speech, and mind,

May this excellent karma continually increase,

And may unsurpassed bodhi swiftly be attained.

By reverently praising the Buddha’s inherent virtues,

With a profound mind immaculate and pure,

And dedicating the boundless merit of these vows,

May beings pass beyond the evil destinies for sixty kalpas.

If sons or daughters

Of noble castes such as the brahmins

Join their palms and single-mindedly praise the Buddha,

They shall remember their former lives in life after life;

Their faculties shall be pure, their bodies complete,

And all their excellent virtues shall be perfected.

In every place where they are born in future lives,

May they always be revered by humans and devas alike.

It is not through cultivating roots of goodness before only one Buddha,

Or even ten Buddhas, that one comes to hear this Sutra.

Only after planting roots of goodness in the presence of hundreds of thousands of Buddhas

Can one hear this Dharma of Repentance.

At that time, after hearing these words, the Blessed One praised Bodhisattva Ruciraketu, saying:

“Excellent! Excellent, good man! As in your dream, the golden drum emitted sounds praising the true virtues of the Tathagata and proclaiming the Dharma of Repentance. Whoever hears it shall acquire immense merit, bring vast benefit to sentient beings, and eliminate karmic offenses and hindrances. You should now understand that this excellent karma arises entirely from the causes and conditions of your cultivation in former lives, from the vows and praises you made in the past, and from the empowering protection of the Buddhas. I shall explain these causes and conditions for you.”

After hearing this Dharma, the entire great assembly rejoiced, faithfully accepted it, and practiced it accordingly.