合部金光明經

PREFACE TO THE COMBINED EDITION OF THE SUTRA OF GOLDEN LIGHT

Recounted by the śramaṇa Śākyamuni Yanzong of Riyan Monastery

The Sutra of Golden Light is the ultimate teaching, complete in wording and meaning: the golden drum resounds in a dream; its principle reaches ultimate true emptiness, and the jeweled stupa rises from the earth. Its fruition perfects the three bodies, fully requiting former recompense; its causes consummate the ten grounds, fully revealing the satchel of scriptures. That it has come to be called the King of Sutras shows how widely the able have praised it! Its stature is truly difficult to fathom!

The śramaṇa Śākyamuni Bao Gui of Daxingshan Monastery was a spiritual disciple in the authentic lineage of Dao'an. Admired for his brilliant learning, he was truly worthy of being called a person of fine ability. He studied and investigated numerous sutras, never once setting them aside, and may rightly be called a son of Gautama and a Yan Yuan among the followers of Confucius.

I, Bao Gui, observed that in the former Jin dynasty, the śramaṇa Zhi Mindu combined the five versions of the Shurangama Sutra translated by two translators surnamed Zhi, two surnamed Zhu, and one surnamed Bai into a single work, divided into eight fascicles. He also combined the three versions of the Vimalakirti Sutra by one translator surnamed Zhi and two surnamed Zhu into one work, divided into five fascicles. Now the śramaṇa Sengjiu has likewise combined the four versions of the Great Collection Sutra translated by two translators surnamed Chan, Kumarajiva, and Yasas into one work, divided into sixty fascicles.

This was not merely gathering small streams to increase the great ocean, but also collecting mustard seeds to build up a lofty mountain. In these combined sutras, the wording and meaning are all lucid and complete. Such were the traces left by the ancient worthies.

I, Bao Gui, therefore followed their precedent and took it as my rule.

I found three versions of the Sutra of Golden Light. First, during the Liang dynasty, Dharmakshema translated a version in four fascicles containing only eighteen chapters. Next, during the Zhou dynasty, Jnanagupta translated a version in five fascicles comprising twenty chapters.

Later, during the Liang dynasty, the Tripitaka Master Paramartha translated four chapters at Jiankang: “Distinguishing the Three Bodies,” “Eradicating Karmic Obstructions,” “Dharani of the Most Pure Ground,” “Relying upon Emptiness to Fulfill Wishes,” and so forth. He recovered what was missing and supplemented the earlier version, dividing it into twenty-two chapters. This sequence indeed confirms that the text called the Sutra of Golden Light by Dharma Master Dharmakshema was deficient and incomplete in its sections and chapters.

When one followed the text and inferred its meaning, it seemed that this assertion had evidence, yet comparison with other sutras yielded no certainty. Whether awake or asleep, I, Bao Gui, kept this matter constantly in mind and often lamented: “This sutra is secret and profoundly abstruse; how could its latter portion lack a Chapter on Entrustment?” Although three translators had previously rendered it, my doubts remained unresolved.

I continually yearned for the Sanskrit text and prayed that I might encounter it.

When the Great Sui dynasty came to rule, new scriptures soon arrived. The emperor ordered the responsible bureaus and offices to undertake translations in succession. In the seventeenth year of the Kaihuang era, on one occasion, at the request of the Dharma assembly, the Tripitaka Dharma Master from Gandhara in northern India—a person of the highest virtue—once again searched for a later manuscript. It indeed contained a Chapter on Entrustment, and he also obtained the Chapter on the Dharani of the Lord of Silver. Thus it is known that the sources of the scriptural Dharma had become scattered, with separate schools branching apart; receiving only what had been poured down at the ends of the streams, it was naturally difficult to possess the whole.

Thanks to Tripitaka Dharma Master Huijing, whose penetrating brilliance surpassed that of others and whose learning and accomplishments were eminent and far-reaching, being widely versed in both Buddhist and non-Buddhist sutras and treatises, a translation was accordingly made at Daxingshan Monastery in the capital. At the same time, it was combined with the chapters translated earlier, forming twenty-four chapters copied into eight fascicles. The scholar Fei Changfang of the capital served as scribe, and the śramaṇa Śākyamuni Yanzong of Riyan Monastery, proficient in Sanskrit, collated the text. Now that the precious jewel is complete, I rejoice with profound reverence and pray that this lamp of Dharma may be transmitted eternally through the ages.

THE COMBINED EDITION OF THE SUTRA OF GOLDEN LIGHT

CHAPTER ONE: INTRODUCTION

Thus have I heard. At one time, the Buddha was dwelling on Mount Gridhrakuta near the great city of Rajagriha. At that time, the Tathagata was coursing in the immeasurably profound nature of phenomena, the domain in which all Buddhas course, surpassing the pure practices of the bodhisattvas. This is the Golden Light, the King of Sutras. Those who hear it will contemplate its supremely profound, subtle, and wondrous meaning. Such a scripture is constantly protected and sustained by four Buddhas in the four directions. They are:

In the East: Buddha Akshobhya

In the South: Buddha Ratnaketu

In the West: Buddha Amitayus

In the North: Buddha Dundubhisvara

I shall now expound the Dharma of repentance and so forth. The merit produced by this Dharma is unsurpassed; it can dissolve every suffering and completely eradicate unwholesome karma.

Knowledge of all modes

Is taken as its root;

Immeasurable virtues

Are its adornment.

It eliminates all suffering

And bestows immeasurable joy.

When faculties are impaired,

And the span of life declines;

When one is poor and distressed,

And abandoned by the devas;

When disputes and litigation draw near,

And royal punishment increases;

When people quarrel in anger,

And wealth and possessions are depleted;

When there is grief, sorrow, fear,

Strange calamities, ominous stars;

When every evil sorcery and heterodox art

Brings ceaseless transformations and portents;

When one sees evil dreams in sleep

And is troubled by day—

One should bathe and cleanse oneself

And then listen to this sutra,

With a mind wholly pure.

Put on clean garments

And listen single-mindedly to this sutra,

Whose domain is exceedingly profound.

By the awesome virtue of this sutra,

Such evils

Can be dissolved,

Causing the one who upholds the sutra to attain nirvana.

The Four World-Protecting Kings,

Together with all their retinues,

And hosts of yakshas,

Immeasurable in number,

Will all come to protect

Those who receive and uphold this sutra.

The goddess Sarasvati,

The deity of the Nairanjana River,

The Mother-and-Children spirits,

The steadfast earth deity,

The venerable god Mahabrahma,

The devas of the Thirty-Three,

The great divine dragon kings,

The kinnara kings,

The lord of the garudas,

The asura kings,

Together with their retinues,

Will all assemble there

To protect that person,

Never departing by day or night.

Now I declare:

The profoundly secret,

Subtle and wondrous conduct

Of all Buddhas, the Blessed Ones,

Is exceedingly difficult to encounter,

Even in hundreds of thousands of millions of kalpas.

If one is able to hear this sutra,

Or expound it for others,

Or rejoice in one's heart,

Or arrange offerings,

Such a person,

Throughout immeasurable kalpas,

Will constantly receive the reverence

Of the devas and the eight classes of beings.

Practicing in this way,

One produces merit

And obtains inconceivable,

Immeasurable accumulations of blessings.

One will also be protected and preserved

By the Buddhas, the Blessed Ones,

Throughout the ten directions,

And by bodhisattvas of profound practice.

Put on clean garments

And use the most exquisite incense;

With a loving heart, make offerings,

Never ceasing to do so.

Keep body and mind pure,

Without any defilement;

Be joyful and delighted,

And cherish this sutra deeply.

If one is able to hear this sutra,

Know that one will obtain

Birth in the human realm, a human body,

And also right livelihood.

Having heard the repentance teaching,

Hold and retain it within the heart;

This is a root of supreme goodness,

Praised by all Buddhas.

CHAPTER TWO: MEASURE OF THE LIFESPAN

At that time, in the city of Rajagriha, there was a great bodhisattva named Ruciraketu, who had formerly made offerings to immeasurable hundreds of thousands of kotis of nayutas of Buddhas of the past and planted roots of virtue. This Bodhisattva Ruciraketu reflected: “For what cause and under what conditions is the lifespan of Shakyamuni Tathagata so short, being only eighty years?” He further thought: “As the Buddha has said, there are two causes and conditions that bring about a long lifespan.

What are the two? The first is abstaining from killing, and the second is giving food. Yet our Blessed One, throughout immeasurable hundreds of thousands of kotis of nayutas of asamkhyeya kalpas, cultivated the precept of abstaining from killing and fully perfected the ten wholesome deeds.

The food and drink he bestowed were beyond measure. He even gave his own body, bones, marrow, blood, and flesh to satisfy hungry and thirsty beings; how much more, then, other food and drink?” Thus the Great Being contemplated the Buddha with utmost sincerity. As he reflected upon this matter, his dwelling naturally became vast and magnificently adorned: its ground was formed of deep-blue vaidurya interspersed with all manner of precious substances, resembling the pure abode of a Tathagata.

A wondrous fragrance surpassing even the fragrances of the devas filled the dwelling as clouds of incense descended throughout it. On each of its four sides, a sublime and precious high seat naturally appeared, each spread entirely with celestial garments. Upon each of these wondrous seats was a lotus fashioned from flowers and various precious substances, serving as a seat for a Buddha.

Upon the lotuses were four Tathagatas:

In the East, named Akshobhya;

In the South, named Ratnaketu;

In the West, Amitayus;

In the North, Dundubhisvara.

These four Tathagatas naturally sat upon the lion seats and emitted great radiance that illuminated the city of Rajagriha and this trichiliocosm, extending as far as the Buddha-worlds in the ten directions, numerous as the sands of the Ganges. Celestial flowers rained down, and celestial music resounded. At that time, through the Buddha’s spiritual power, all beings throughout the trichiliocosm experienced the bliss of the devas. Those whose faculties were impaired at once became whole.... In brief, every worldly benefit and every unprecedented wonder appeared in full.

At that time, when Bodhisattva Ruciraketu saw the Buddhas and these rare events, he rejoiced exceedingly. With palms joined in reverence toward the Blessed Ones, he recollected the Buddha with utmost sincerity and thought: “The merit and virtue of Shakyamuni Tathagata are immeasurable; it is only the matter of his longevity that causes doubt to arise in my mind! Why is the Tathagata’s lifespan only eighty years?”

At that time, the four Buddhas, through their perfect and universal knowledge, said to Bodhisattva Ruciraketu:

“Good man! You should not now reflect upon the shortness of the Tathagata’s lifespan. Why is this? Good man, we see no devas, human beings, hosts of maras, beings of the Brahma realm, shramanas, brahmins, humans, or nonhumans who could conceive or calculate the duration of the Tathagata’s life and know its limit—except the Tathagata himself!”

As the four Tathagatas were about to explain in detail the lifespan attained by Shakyamuni Buddha, the devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas of the Desire Realm and the Form Realm, together with immeasurable hundreds of thousands of kotis of nayutas of great bodhisattvas, all assembled through the Buddha’s spiritual power at the dwelling of the great Bodhisattva Ruciraketu. At that time, amid the great assembly, the four Buddhas briefly illustrated in verse the duration of the lifespan attained by Shakyamuni Tathagata, chanting:

The waters of all seas and rivers—

Their drops may be counted;

But none can ever count

The lifespan of the Shakyan Sage!

Mount Sumeru and all mountains

May be weighed and measured;

But none can ever measure

The lifespan of the Shakyan Sage!

The dust particles of the entire great earth

May all be known;

But none can ever calculate

The lifespan of the Shakyan Sage!

The realms of empty space

May yet be traced to their furthest bounds;

But none can state the limit of

The lifespan of the Shakyan Sage!

Through incalculable kalpas,

Hundreds of thousands of myriads of kotis,

The Buddha’s lifespan is thus:

Immeasurable and boundless!

Because of those causes and conditions,

Two conditions were declared:

Not harming the lives of beings,

And giving food without measure.

Therefore, the Great Being’s lifespan

Cannot be calculated or measured;

It is boundless and immeasurable,

And has no limit whatsoever.

Therefore, you should now

Harbor no doubt

Concerning the Buddha:

His lifespan is immeasurable!

(According to the authentic version, the final five lines are absent.)

At that time, when the great Bodhisattva Ruciraketu heard these four Buddhas proclaim the immeasurability of the Tathagata’s lifespan, his body and mind became filled with faithful understanding, and he rejoiced exceedingly. When this Chapter on the Tathagata’s Lifespan was spoken, immeasurable and boundless asamkhyeyas of beings aroused the aspiration for unsurpassed, complete, and perfect enlightenment. The four Buddhas then suddenly disappeared. (The following passage was added in the translation by Master Jnanagupta.)

At that time, after Bodhisattva Ruciraketu had heard those Buddhas speak of the lifespan of the Blessed One Shakyamuni, he addressed them, saying:

“Blessed Ones! Why does Shakyamuni Tathagata manifest such a short lifespan?”

After he had spoken thus, those Blessed Ones said to Bodhisattva Ruciraketu:

“When Shakyamuni appears in the world of the five defilements, in an age when the human lifespan is one hundred years, beings have little faith and understanding, lack roots of virtue, and cling to views of self, views of beings, views of a living soul, views of a person who is nurtured, wrong views, attachment to self and what belongs to self, and so forth. Therefore, to benefit ordinary beings and followers of non-Buddhist paths, such as the Nirgranthas and Parivrajakas, the Blessed One Shakyamuni Tathagata manifests such a short lifespan in order to bring beings to maturity.

“Good man! Shakyamuni Tathagata manifests such a short lifespan so that, when the beings of that world learn that the Tathagata has entered nirvana, they will conceive thoughts of sorrow, rarity, the unprecedented, and grief. They will then promptly accept the sutras, preserve, read, and recite them, and will not slander them. Therefore, the Tathagata manifests such a short lifespan. If those beings saw that the Tathagata did not enter nirvana, they would not conceive thoughts of rarity, grief, or the unprecedented. They would neither accept the sutras spoken by the Tathagata nor preserve, read, and recite them. Why is this? Because they would think they could always see him.

“Good man! Suppose there were a man whose parents possessed abundant wealth and prosperity. When that man’s children knew that wealth had been amassed, they would not conceive thoughts of rarity or the unprecedented. Why is this? Because they would regard their prosperity as abundant. Good man! Thus it is! Thus it is! If those beings knew that the Tathagata did not enter nirvana, they would not conceive thoughts of rarity, the unprecedented, or difficulty of attainment. Why is this? Because they would think they could always see him.

“Good man! Suppose there were a man whose parents were destitute and whose prosperity was meager. Those people might enter the residence of a king or one of the king’s great ministers. There they would see granaries filled to abundance and all manner of precious treasures. They would then experience a sense of rarity, conceive a thought of the unprecedented, and regard such things as difficult to attain. Because of that wealth, they would diligently arouse the resolve to exert themselves, wishing to obtain such riches. Why is this? Because they would regard their own prosperity as meager.”

“Good man! So it is! So it is!

If those sentient beings see that the Tathagata has entered nirvana, they will encounter something rare, something never before experienced, and will conceive the perception of sorrow. Only after an immeasurable span of time do the Buddha World-Honored Ones appear in the world, just as the udumbara flower appears in the world only after an immeasurable span of time. So it is!

So it is! Since the Buddha World-Honored Ones appear in the world only after an immeasurable span of time, those sentient beings will encounter a rare event and behold what they have never beheld before, and thus they will experience joy. Having seen the Tathagata, those people will develop faith and turn toward him.

When they hear the Tathagata’s words of truth, they will accept and uphold such scriptures and will not engage in wrongful contention. Good man! For this reason, the Tathagata does not remain in the world for long but will swiftly enter nirvana.

Good man! By such skillful means, the Buddha World-Honored Ones bring sentient beings to maturity.”

At that time, those Buddha World-Honored Ones disappeared.

Then Bodhisattva Tín Tướng, together with immeasurable hundreds of thousands of bodhisattvas and immeasurable hundreds of thousands of kotis of nadothas of sentient beings, went to the place of Śākyamuni Tathagata, the Perfectly and Completely Awakened One, on Mount Gṛdhrakūṭa. Having arrived, they bowed their heads at the Buddha’s feet, withdrew, and stood to one side. After standing to one side, the Great Bodhisattva Tín Tướng reported to the Buddha the matters described above. Then those Buddha World-Honored Ones also came to the place of Śākyamuni Tathagata on Mount Gṛdhrakūṭa. Having arrived, each sat upon his own seat according to his direction. At that time, each of the Buddha World-Honored Ones addressed his attendant bodhisattva:

“Good man! Go to the place of Śākyamuni Tathagata. Having arrived, convey our greetings to him, saying: ‘Are your ailments few? Are your movements light and easy? Are your strength and well-being peaceful and joyful?’ Then say further: ‘Excellent, Śākyamuni Tathagata! Today you intend to expound the Dharma teaching of Golden Light, and we shall rejoice accordingly!’”

At that time, those Great Bodhisattvas went to the place of Śākyamuni Tathagata. Having arrived, they bowed their heads at the feet of Śākyamuni Tathagata. After paying homage, they withdrew and stood to one side. Having stood to one side, those Great Bodhisattvas addressed the Buddha:

“World-Honored One! The four Buddha World-Honored Ones of the four directions inquire whether the World-Honored One has few ailments, whether his movements are light and easy, and whether his strength and well-being are peaceful and joyful.”

Then those bodhisattvas further said:

“Excellent, World-Honored One! We pray that you expound the Dharma teaching of the Golden Light Sutra so that sentient beings may gain benefit, peace, and happiness, and so that hunger, thirst, dangers, and the like may be eliminated.”

At that time, the World-Honored One, Śākyamuni Tathagata, praised the assemblies of bodhisattvas, saying:

“Excellent! Excellent, good men! You are indeed able to entreat the Tathagata on behalf of sentient beings!”

Then the World-Honored One spoke this verse:

I do not depart from this mountain, Mount Gṛdhrakūṭa;

This precious sutra is continually proclaimed.

To bring sentient beings to maturity,

I manifest parinirvana.

Seeing ordinary beings defiled by attachment,

Who do not believe the words I speak,

To bring those people to maturity,

I manifest parinirvana.

At that time, in the great assembly was a Brahmin of the Kauṇḍinya clan named Thánh Ký. Seated attentively amid the assembly and surrounded before and behind by immeasurable hundreds of thousands of Brahmins, he joined them in reverently making offerings to the Tathagata. Hearing that the lifespan of the Buddha, the World-Honored One, would be eighty years and that he would then enter nirvana, he shed tears and wept sorrowfully. Together with the hundreds of thousands of Brahmins, he rose, bowed his head at the Buddha’s feet, and said:

“World-Honored One! If the Buddha Tathagata compassionately benefits all sentient beings, and in his great loving-kindness and great compassion wishes them all to attain great peace and happiness; if he is the true, supreme, unequaled, and peerless father and mother of sentient beings; if he is the refuge, shelter, and protector of the world, causing sentient beings to experience joyful coolness like the pure full moon radiating great light, or like the sun shining upon Mount Udayana; and if the Buddha, the World-Honored One, regards all sentient beings equally as he does Rāhula—then I pray that the Buddha grant me one favor!”

At that time, the Tathagata remained silent and did not reply. In that assembly was a youth, the son of a king of the Licchavi country, named Nhất Thiết Chúng Hỷ Kiến. Amid the assembly, he possessed perfect eloquence and was skilled in questions and answers. Then, through the spiritual power of the Buddha, the prince said to the Brahmin Kauṇḍinya:

“Great Brahmin! What favor do you seek from the World-Honored One? I can bestow upon you whatever favor you desire!”

The Brahmin said:

“Excellent, prince! We wish reverently to make offerings to the body of the World-Honored One. Therefore, we wish to obtain a relic of the Tathagata, even one only the size of a mustard seed. Why is this? Because, as I have heard, if good men or good women reverently make offerings to a relic of the Tathagata, they will become sovereign lords of the six heavens, and their wealth, honor, peace, and happiness will surely be inexhaustible!”

Then the prince immediately replied:

“Great Brahmin! Listen single-mindedly! If you seek immeasurable merit and the karmic reward of the six heavens, this King of Sutras, Golden Light, is difficult to conceive and difficult to comprehend, yet its meritorious rewards are inexhaustible and cannot be known by śrāvakas or pratyekabuddhas. This sutra encompasses and upholds all such merit and boundless, inconceivable blessings and rewards. I shall now explain this briefly for you.”

The Brahmin said:

“Excellent, prince! Thus, the sublime scripture Golden Light possesses boundless merit and is difficult to understand and difficult to awaken to—even to the point that this sutra is inconceivable! The Brahmins in the neighboring regions of our country all say: ‘If good men or good women obtain a relic of the Buddha the size of a mustard seed, place it within a small stupa, and even briefly bow before it, revere it, and make offerings to it, their merit will be boundless. When their lives end, they will become lords of the six heavens and enjoy the most sublime bliss without end.’ Why, then, do you not delight in and aspire to make offerings to a relic and seek this reward? Thus, prince, for this reason I now wish to request a favor from the Buddha!”

Then the prince replied to the Brahmin in verse:

If within a swiftly flowing river

A Câu Vật flower could grow,

Even then, relics of the World-Honored One’s body

Could ultimately never exist.

If crows could be crimson

And cuckoos white in form,

Even then, the World-Honored One’s true body

Could never become relics.

If the jambu tree

Could bear tāla fruit,

And Khư Thọ La trees

Could instead bear āmra fruit,

Even then, the Tathagata’s indestructible body

Could never produce relics.

If a tortoise had hair

From which clothing could be woven,

Even then, without falsehood, the Buddha’s body

Would never possess relics.

If the legs of gnats

Could be used to build city walls and towers,

Even then, the Tathagata’s quiescent body

Would have no relics.

If a “water leech”

Could grow white teeth within its mouth,

Even then, the Tathagata’s liberated body

Would never be bound by form.

If steps made from rabbits’ horns

Could lead from earth up to heaven,

Even then, to think perversely of relics

Would yield no merit whatsoever.

If mice could climb steps of rabbits’ horns,

And a lunar eclipse could destroy the asuras,

Even then, relying on relics to end delusion

Would provide no way to liberation.

Just as a fly intoxicated with wine

Cannot construct a nest or burrow,

Those who do not practice rightly toward the Buddha

Cannot hope to attain the Three Vehicles.”

Like a donkey merely well fed,

Utterly devoid of skill,

Whose singing and dancing please others—

Such are ordinary beings and those of the Two Vehicles.

Though skilled in speech and action,

Neither self nor others have any place therein.

Suppose a waterbird and a crow

Were to perch together on one branch,

United in mutual affection;

The true and real essence of the Tathagata

And the illusory relic-body—

All such things cannot be.

Like a leaf from Varanasi

That cannot withstand wind and rain,

Those who entertain false conceptions about the Buddha

Cannot bring samsara to an end.

Like a great ship upon the sea,

Filled to overflowing with precious goods,

Being held fast by the strength

Of a young maiden—this cannot be!

The Dharma-body has no bounds;

The defiled ground of afflictions

Cannot contain the Tathagata—

This meaning is likewise so.

Just as a sparrow

Cannot hold Mount Gandhamadana in its beak,

Though afflictions depend upon the Dharma-body,

The Dharma-body is not moved by afflictions.

Thus is the Tathagata’s body,

Profound and difficult to conceive.

If one does not contemplate in accordance with the Dharma,

One’s aspirations will be difficult to fulfill.

Having heard this meaning, the brahmin replied to the prince in verse:

Excellent! Excellent!

You are a true son of the Buddha,

A person of great auspiciousness,

Skillful in expedient means.

Unshaken in the principle,

You have attained the true prediction.

Prince, listen to me;

I shall now explain in sequence:

The refuge that delivers the world,

The Buddha’s virtues, are inconceivable;

The realm of the Tathagata

Cannot be known by human beings.

All Buddhas

Share nothing in common with others.

All Buddhas

Have been quiescent from the beginning.

All Buddhas

Practice in the same way.

All Buddhas

Ever abide in future ages.

All Buddhas

Are identical in their single essence.

Meanings such as these

Are the Dharma of the Tathagata.

The true body of the Tathagata

Is not something created.

Why is this so?

Because the Buddha is unborn,

Indestructible as vajra,

Unobstructed within and without.

He manifests the appearance of a body

In accordance with the beings to be transformed.

The Tathagata, the Great Sage,

Has no material form.

Such is his body:

It is not flesh and blood.

How, then, could

His relics remain?

For the sake of transforming beings,

He expediently manifests them.

For all Perfectly Awakened Ones,

The true Dharma is their body.

The pure Dharma-realm

Is the name of the Tathagata!

Prince, you should know

That such is the Buddha’s body.

Just as the Buddha has taught,

Such is the meaning and principle;

I have now heard and understood it.

In order to beseech the Tathagata

To expound and distinguish it fully,

And reveal its true meaning,

You requested relics

To open the gateway of expedient means!

At that time, the thirty-two thousand devas in the assembly, having heard this exceedingly profound teaching concerning the Tathagata’s lifespan, all established firm resolve for unsurpassed bodhi. Joyful and delighted, they spoke together with different mouths but one voice, praising him in verse:

None of the Buddhas

Enter parinirvana;

None of the Buddhas

Have bodies that perish.

Only in order to bring

Living beings to maturity

Do they, through expedient means and supreme wisdom,

Manifest nirvana.

The Tathagata’s past

Is inconceivable;

The Tathagata’s future limit

Is eternal and imperishable;

The Tathagata’s present

Is adorned in every way.

Throughout the Dharma-realm, living beings

All act for the benefit of others!

At that time, having heard from the Tathagatas and the two Great Beings the teaching concerning the lifespan of Shakyamuni Buddha, Bodhisattva Ruchiraketu had his aspiration fulfilled. His mind was free from doubt; he rejoiced with delight, and his body and mind were suffused within and without with bliss.

Then immeasurable, incalculable kinds of living beings, having heard this meaning, all aroused the resolve for the unsurpassed path. The four Tathagatas suddenly vanished, and only Shakyamuni Tathagata remained in the great assembly.

CHAPTER THREE: DISTINGUISHING THE THREE BODIES

Translated into Chinese by Tripitaka Dharma Master Paramartha of the Liang Dynasty

At that time, Mahabodhisattva Akashagarbha arose from amid the great assembly, bared his right shoulder, knelt with his right knee upon the ground, respectfully joined his palms, and bowed his head at the Buddha’s feet. He made offerings of the most sublime golden jeweled flowers, banners, streamers, and precious canopies, and addressed the Buddha:

“World-Honored One! With regard to the Tathagatas, how should a Mahabodhisattva practice in exact accordance with the true Dharma?”

The Buddha said:

“Good man, listen attentively! Listen attentively and consider this well! I shall distinguish and explain it for you. Good man, all Tathagatas possess three kinds of body, which every Mahabodhisattva should know. What are the three? The first is the transformation body, the second is the response body, and the third is the Dharma-body. These three bodies encompass unsurpassed, complete, perfect awakening.

“How does a bodhisattva discern the transformation body? Good man, while formerly cultivating upon the stages of practice, the Tathagata cultivated various dharmas for the sake of all living beings. When the cultivation of these dharmas had been perfected, he attained mastery through the power of that cultivation. Through this power of mastery, in accordance with the minds, practices, and realms of living beings, he clearly understands and distinguishes their many varieties. Neither untimely nor belated, he manifests various bodies in ways appropriate to the place, the time, the conduct, and the Dharma to be taught. This is called the transformation body.

“Good man, these Buddhas, the Tathagatas, teach ultimate truth so that bodhisattvas may attain complete understanding. Having comprehended that samsara and nirvana are of one flavor, they personally perceive the fear, joy, and delight of living beings. Because the Buddha-Dharma is boundless, they establish its foundation. The Tathagata accords with Suchness; his wisdom and the power of his vows accord with Suchness. This body manifests complete possession of the thirty-two excellent marks, the eighty minor characteristics, and a round halo behind the neck. This is called the response body.

“Good man, how does a Mahabodhisattva discern the Dharma-body? For the sake of eliminating all obstructions of affliction and the like, and for the sake of perfecting all wholesome dharmas, there are only Suchness and the wisdom of Suchness. This is called the Dharma-body.

The former two kinds of body exist as provisional designations; this third body is called true existence. This body serves as the foundation of the former two bodies. Why is this?

Apart from the Dharma of Suchness and apart from non-discriminating wisdom, none of the Buddhas possesses any other wisdom. Why is this? Because all Buddhas have perfected wisdom, utterly and finally extinguished all afflictions, and attained the pure stage of Buddhahood.

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 others to ultimate perfection. Benefit for oneself is the Dharma of Suchness; benefit for others is the wisdom of Suchness. In benefiting oneself and others, they attain manifold mastery and boundless efficacy.

Therefore, the Buddha-dharmas are distinguished as immeasurable, boundless, and manifold. Good man, just as various afflictions, various kinds of karma, and various results of retribution are described in dependence upon conceptual thought and deluded imagination, so, in dependence upon the Dharma of Suchness and the wisdom of Suchness, various Buddha-dharmas, various Pratyekabuddha teachings, and various Shravaka teachings are described.

In dependence upon the Dharma of Suchness and the wisdom of Suchness, all Buddha-dharmas are mastered and accomplished. This is the first inconceivable matter. Just as painting ornaments in empty space would be inconceivable, so too is it inconceivable that, encompassed by the Dharma of Suchness and the wisdom of Suchness, the Buddha-dharmas are accomplished.

“Good man, how do the Dharma of Suchness and the wisdom of Suchness, neither differentiated from the other, attain mastery? Good man, it is just as when a Tathagata has entered parinirvana, yet because his vows are sovereign and his manifold works remain unfinished, the Dharma of Suchness, through the wisdom of Suchness, attains mastery in those works.”

Furthermore, when a great bodhisattva enters the Concentration of No-Mind, relying upon the power of prior vows, he arises from meditative concentration and undertakes activities. Thus, these two dharmas are without discrimination, and thereby mastery in action is attained. Good man!

It is like the sun and moon, which make no distinctions; the reflecting water also makes no distinctions, and the light likewise makes no distinctions. Because these three harmoniously combine, reflections can appear. In the same way, the Dharma of Suchness and the wisdom of Suchness also make no distinctions.

Yet through mastery born of vows, when sentient beings provide the conditions, the two responsive transformation bodies appear, like reflections of the sun and moon arising through the harmonious combination of conditions. Furthermore, good man! It is like immeasurable and boundless reflecting waters which, relying upon light, allow empty reflections to display all kinds of different appearances.

Their emptiness is precisely their signlessness.

Good man! In the same way, all those who receive instruction and transformation—the disciples and so forth—are precisely reflections of the Dharma-body. Through the power of vows, the two bodies respond and display all kinds of forms and appearances.

On the ground of the Dharma-body, there are no differing appearances. Good man! On the basis of these two bodies, all Buddhas teach nirvana with remainder.

On the basis of the Dharma-body, all Buddhas teach nirvana without remainder. Why is this? Because all that remains is ultimately exhausted.

On the basis of these three bodies, all Buddhas teach nirvana that abides nowhere. Why is this? Because, on account of the two bodies, they do not abide in nirvana.

Apart from the Dharma-body, there is no other Buddha. Why do the two bodies not abide in nirvana? Because the two bodies are merely provisional names and are not real.

They perish thought after thought and do not abide; they appear from time to time because their manifestation is not fixed. The Dharma-body, however, is not like this. Therefore, the two bodies do not abide in nirvana.

Since the Dharma-body is nondual, it does not abide in parinirvana. Therefore, it is said that the nirvana based upon the three bodies abides nowhere. Good man!

All ordinary beings are bound and obstructed by three characteristics; thus, they remain far removed from the three bodies and do not attain them. What are these three? First, the characteristic of conceptual discrimination; second, the characteristic of arising in dependence upon another; and third, the characteristic of consummation.

Because these characteristics cannot be understood, eliminated, or purified, beings cannot attain the three bodies. When these three characteristics can be understood, eliminated, and purified, the Buddhas are fully endowed with the three bodies. Good man!

Ordinary beings have not yet been able to eradicate the three minds; therefore, they remain far removed from the three bodies and do not attain them. What are the three minds? First, the initiating mind; second, the mind dependent upon the root; and third, the root mind.

By relying upon the path of discipline, the initiating mind is brought to an end. By relying upon the path of severance, the mind dependent upon the root is brought to an end. By relying upon the path of supreme eradication, the root mind is brought to an end.

Because the initiating mind is extinguished, the manifest transformation body is attained. Because the mind dependent upon the root is extinguished, the manifest responsive body is attained. Because the root mind is extinguished, the Dharma-body is attained.

Therefore, all Tathagatas are fully endowed with the three bodies. Good man! With respect to the first body, all Buddhas perform the same deeds; with respect to the second body, all Buddhas share the same intention; with respect to the third body, all Buddhas are of the same essence.

Good man! This first Buddha-body displays various forms in accordance with the many differing inclinations of sentient beings. Therefore, it is said to be many.

This second Buddha-body displays a single form in accordance with the single intention of the disciples. Therefore, it is said to be one. This third Buddha-body transcends all varieties of characteristics and is not an object of attachment to characteristics.

Therefore, it is said to be neither one nor two. Good man! This first body is manifested in reliance upon the responsive body.

These responsive bodies are manifested in reliance upon the Dharma-body. This Dharma-body truly exists and relies upon nothing. Good man!

Concerning these three bodies, in one sense they are said to be permanent, and in another sense they are said to be impermanent. The transformation body perpetually turns the Dharma wheel; everywhere, its skillful means in accordance with Suchness continue without interruption. Therefore, it is said to be permanent, though it is not the root.

Because all its functions are not fully manifested, it is said to be impermanent. The responsive body has continued without interruption throughout beginningless birth and death. It can retain and uphold the unique qualities shared by all Buddhas; so long as sentient beings are not exhausted, its activity also will not end.

Therefore, it is said to be permanent, though it is not the root. Because its functions, though complete, are not manifest, it is said to be impermanent. The Dharma-body is not a conditioned dharma; it is devoid of difference and differentiation and is the root.

It is therefore like empty space and is said to be permanent. Good man! Apart from non-discriminating wisdom, there is no superior wisdom; apart from the Dharma of Suchness, there is no superior object of cognition.

The Dharma of Suchness is the wisdom of Suchness. These two kinds of Suchness are neither one nor different. Therefore, the Dharma-body is purified wisdom and purified cessation.

Through these two purities, the Dharma-body is perfectly pure. Furthermore, good man! Four kinds of bodies may be distinguished: 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 the transformation body that is not a responsive body? Although the Tathagata has entered parinirvana, through mastery born of vows he leaves this body behind. Such a body is a transformation body.

What is the responsive body that is not a transformation body? It is the body preceding this ground. What is the body that is both a transformation body and a responsive body?

It is the body of the Tathagata abiding in nirvana with remainder. What is the body that is neither a transformation body nor a responsive body? It is the Dharma-body of the Tathagata.

Good man, this Dharma-body is revealed through two kinds of nonexistence. What are called the two kinds of nonexistence? With regard to this Dharma-body, both characteristics and the locus of characteristics are empty.

It is neither existent nor nonexistent, neither one nor two, neither numerical nor non-numerical, neither bright nor dark. Thus, the wisdom of Suchness does not perceive characteristics or the locus of characteristics; it does not perceive either existence or nonexistence; it does not perceive either oneness or difference; it does not perceive either number or non-number; it does not perceive either brightness or darkness.

Therefore, the realm is pure and wisdom is pure; neither emptiness, existence, nor the intermediate can be discriminated. This is precisely the foundation of the path of cessation. Within this Dharma-body the Tathagata is revealed.

Good man, the fruition, locus, realm, and causes and conditions of this body, grounded in its foundation, are difficult to conceive or measure. Speaking from the standpoint of definitive meaning, this body is the Mahayana, the Tathagata-nature, and the tathagatagarbha. Relying upon this body, the initial aspiration is aroused and the intermediate stages of cultivation are revealed; the mind abiding on the ground of non-retrogression is also manifested; the mind of one birth away from Buddhahood, the vajra mind, and the mind of the Tathagata are all revealed; and the immeasurable, boundless, wondrous Dharma teachings of the Tathagata are all revealed.

Relying upon this Dharma-body, the inconceivable Great Samadhi is revealed. Relying upon this Dharma-body, all Great Wisdom is manifested. Thus, the two bodies are revealed in reliance upon samadhi and wisdom.

With reference to its own essence, this Dharma-body is said to be permanent and real; in reliance upon the Great Samadhi, it is said to be blissful; and in reliance upon Great Wisdom, it is said to be pure. Therefore, the Tathagata eternally abides, sovereign, blissful, and pure.

Through the sustaining power of the Great Samadhi, all meditative concentrations, the Shurangama Samadhi and so forth; all foundations of mindfulness, the mindfulness of the Great Dharma and so forth; great loving-kindness and great compassion; all dharanis; all six superknowledges; all masteries; and all teachings of equality and so forth—all such Buddha-Dharmas appear. Relying upon this Great Wisdom, the Buddha’s ten great powers, the four fearlessnesses, the four unobstructed eloquences, the one hundred and eighty unique qualities, and all rare and inconceivable Dharmas are revealed.

Just as, from a wish-fulfilling jewel, immeasurable and boundless varieties of treasures are manifested, so too, relying upon the treasure of the Great Samadhi and the treasure of Great Wisdom, immeasurable and boundless varieties of wondrous treasures of the Buddha-Dharma issue forth.

Good man, the samadhi and wisdom of the Dharma-body thus transcend all characteristics, do not cling to characteristics, cannot be discriminated, and are neither eternalism nor annihilationism. This is called the Middle Way. Although there is discrimination, there is no essence of discrimination. Although there is a number of three, there are no three essences. It neither increases nor diminishes and is like a dream or illusion. There is neither an object of grasping nor a subject that grasps. The Dharma-essence of Suchness is precisely the place of liberation. It transcends the realm of the king of death, passes beyond the darkness of birth and death, is a place that all beings who are incapable of cultivation cannot reach, and is the dwelling place of all Buddhas and bodhisattvas.

Good man, suppose a person wished to obtain gold and searched everywhere until he found gold ore. Having found the ore, he would break it apart, select the gold, place it in a smelting furnace, melt it, and refine it, thereby obtaining pure gold. He could then fashion it at will into rings, bracelets, and various kinds of ornaments. Although it serves many functions, the nature of the gold does not change.

If good men or good women seek supreme liberation and cultivate wholesome deeds in the world, they will behold the Tathagata and the assembly of his disciples. Having drawn near, they will address the Buddha, saying, “World-Honored One, what is wholesome? What is unwholesome? What is right cultivation, through which one attains purity and departs from impurity?” The Buddha-Tathagatas and the assembly of disciples will think, “These good men and good women seek purity and wish to hear the true Dharma!” Knowing this, the Buddhas will then teach the true Dharma. After hearing the true Dharma, those good men and good women will recollect and retain it with right mindfulness, arouse the resolve to cultivate, acquire the power of diligence, and destroy the obstruction of indolence.

Having destroyed the obstruction of indolence, they eliminate all obstructions of transgression. Having destroyed the obstructions of transgression, they destroy, in the training of bodhisattvas, the obstruction of irreverence. Having destroyed the obstruction of irreverence, they destroy the mind of restlessness and remorse.

Having destroyed the mind of restlessness and remorse, they are able to enter the first ground. Relying upon the first ground, they uproot the obstruction to benefiting beings. Having uprooted the obstruction to benefiting beings, they enter the second ground.

Relying upon the second ground, they destroy the obstruction of failing to prevent the afflictions from causing distress. Having destroyed this obstruction, they enter the third ground. Relying upon the third ground, they destroy the obstruction to the mind’s pliancy and purity.

Having destroyed the obstruction to the mind’s pliancy and purity, they enter the fourth ground. Relying upon the fourth ground, they destroy the obstruction to skillful means. Having destroyed the obstruction to skillful means, they enter the fifth ground.

Relying upon the fifth ground, they destroy the obstruction to seeing the ultimate and conventional truths. Having destroyed the obstruction to seeing the ultimate and conventional truths, they enter the sixth ground. Relying upon the sixth ground, they destroy the obstruction to seeing the characteristics of conditioned activity.

Having destroyed the obstruction to seeing the characteristics of conditioned activity, they enter the seventh ground. Relying upon the seventh ground, they destroy the obstruction of not seeing the characteristic of cessation. Having destroyed the obstruction of not seeing the characteristic of cessation, they enter the eighth ground.

Relying upon the eighth ground, they destroy the obstruction of not seeing the characteristic of arising. Having destroyed the obstruction of not seeing the characteristic of arising, they enter the ninth ground. Relying upon the ninth ground, they destroy the obstruction to the six superknowledges.

Having destroyed the obstruction to the six superknowledges, they enter the tenth ground. Relying upon the tenth ground, they destroy the obstruction concerning all objects of knowledge. Having destroyed the obstruction concerning all objects of knowledge, they uproot the fundamental mind and enter the ground of the Tathagata.

The ground of the Tathagata is purified through three kinds of purity and thus attains ultimate purity. What are the three? First, purity from afflictions; second, purity from suffering; and third, purity from characteristics.

It is like a person refining molten gold: after it has been fired and beaten, no impurities remain, and the originally pure essence of the gold is revealed. Does the purity of this gold mean that there is no gold? It is like the water element settling and becoming clear, no longer turbid or defiled, thereby revealing the pure nature of water.

Does this mean that there is no water? In the same way, all the afflictions that originally arose in relation to the Dharma-body are purified. When this body is purified through their destruction, does that mean it has no essence?

It is like the sky when smoke, clouds, dust, and mist have all been cleared away. Does the purity of the sky mean that there is no sky? In the same way, because all the sufferings of the Dharma-body are completely extinguished, it is said to be pure; this does not mean that it is without essence.

It is like a person who, while asleep, dreams that vast waters surge all around his body. Moving his arms and legs, he makes his way upstream. Because the power of his mind is neither indolent nor retreating, he succeeds in reaching the farther shore from this shore. Upon awakening from the dream, he sees neither the water, the farther shore, nor this shore. When the delusive characteristics of birth and death have been completely extinguished, does pure awakening mean that there is no awakening? Likewise, because all delusive thoughts within the pure Dharma-realm never arise again, it is said to be pure. Does saying that it is pure mean that it is without essence?

Furthermore, good man, because the obstruction of afflictions is purified in this Dharma-body, it can manifest the enjoyment body; because the obstruction of karma is purified, it can manifest transformation bodies; and because the obstruction to wisdom is purified, it can manifest the Dharma-body. It is like lightning arising in dependence upon space, and light issuing forth in dependence upon lightning.

Thus, relying upon the Dharma Body, the Response Body arises; relying upon the Response Body, the Transformation Body arises. Therefore, utmost purity embraces and sustains the Dharma Body; purity of wisdom embraces and sustains the Response Body; and purity of samadhi embraces and sustains the Transformation Body. These three purities are the Dharma of Suchness; they are Suchness without difference, Suchness of a single flavor, Suchness of liberation, and ultimate Suchness. Therefore, the essence of all Buddhas is one and without difference.

Good man, if a good man or good woman says that the Tathagata is their great teacher, you should know that such a good man or good woman knows and sees that the Tathagata's body has no other body.

Good man, therefore, all improper mental constructions concerning every sphere of experience are entirely eliminated, while within this Dharma there are neither dual characteristics nor discrimination. The cultivation of the noble ones accords with Suchness, which has no dual characteristics within the Dharma of cultivation. So it is! So it is! Every kind of obstruction is eliminated. In Suchness, all obstructions are extinguished! So it is! So it is! The Dharma of Suchness and the wisdom of Suchness attain the utmost purity. The wisdom of the Dharma-realm of Suchness is pure. So it is! So it is! All mastery is fully embraced and sustained. Upon attaining complete mastery, all obstructions are eliminated and everything is purified.

If the characteristic of the wisdom of Suchness is seen in this way, it is called noble vision; it is called truly seeing the Buddha. Why is this? Because Suchness is seen by Suchness. Therefore, the Tathagata sees all Tathagatas! Why is this? Although shravakas and pratyekabuddhas have gone beyond the three realms, they seek the realm of reality and therefore cannot see or know it. Since even noble ones do not see or know it in this way, all ordinary beings give rise to doubt and delusion, engage in inverted discrimination, and cannot cross over, just as a rabbit might wish to swim across the great ocean. Why is this? Because they cannot penetrate and comprehend the Dharma of Suchness.

Furthermore, good man, all Tathagatas possess minds free from discrimination. Regarding all dharmas, they attain unobstructed, pure wisdom and the vision of great mastery. This is their own realm, not shared with others. Therefore, throughout immeasurable, boundless asamkhyeya kalpas, they do not惜 their bodies or lives and are able to accomplish what is difficult to accomplish in order to attain this body. Such a body is supreme and incomparable, the most excellent of all, inconceivable, beyond the reach of words, a realm of quiescence transcending every fear.

Good man, one who sees and knows Suchness in this way is unborn, does not age, and does not die; their lifespan is limitless. They neither sleep nor eat or drink; body and mind constantly abide in samadhi, without agitation or distraction. If one gives rise to contention concerning the Tathagata, one cannot see the Tathagata.

Every word spoken by the Tathagata can bring benefit, and all who listen receive the blessing of liberation. Evil persons, vicious elephants, savage beasts, and the like will not encounter them. If one creates karma in relation to the Tathagata, its result is boundless.

There is nothing that any Tathagata does not predict. Toward all spheres of experience, their minds have no desire to know. They have no differing thoughts regarding samsara and nirvana.

Nothing predicted by the Tathagata fails to be certain. In all four modes of deportment, the Buddhas, the Tathagatas, are invariably sustained by wisdom! There is no Dharma-related deed they do not perform!

There is nothing they do not accomplish through compassionate embrace! They benefit all sentient beings!

Good man, if a good man or good woman listens to this Sutra of Golden Light and accepts and understands it with faith, they will not fall into the realms of hell beings, hungry ghosts, animals, or asuras. They will always be born among humans or devas and will not belong to the lowly classes. They will draw near to the Buddhas, the Tathagatas, hear and receive the true Dharma, and always be born in pure Buddha-lands.

Why is this? Because this extremely profound Dharma has entered their ears. The Tathagata has seen this good person and has bestowed upon them the prediction that they will attain non-retrogression from unsurpassed, complete, perfect enlightenment.

When such an extremely profound Dharma passes through the ears of this good person, you should know that they will not slander the Tathagata, the true Dharma, or the noble 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 them and bring them to fulfillment. They will enable all sentient beings throughout all worlds to practice the six paramitas.

At that time, the bodhisattva Akashagarbha, Brahma King, Shakra, the Four Heavenly Kings, 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, if in any country this wondrous Sutra of Golden Light is expounded in place after place, that country will receive four kinds of benefit. What are the four?

“First, the king's armies will be strong and flourishing, with no hostile enemies; the country will be free from epidemics, its people will enjoy long lives, auspiciousness, peace, and happiness, and the true Dharma will flourish.

“Second, the ministers of state and great officials will not contend for the king's favor and affection.

“Third, the shramanas, brahmins, and people in the country's villages and towns will practice the true Dharma, receive many benefits, enjoy long lives, wealth, and happiness, and restore and establish fields of merit.

“Fourth, throughout the three seasons, the four great elements will remain harmonious and favorable. The devas will increase their protection and guardianship; with impartial loving-kindness and compassion, they will cause no harm or injury. They will cause all sentient beings sincerely to take refuge and look up to the Dharma, and all will cultivate the practices of bodhi.

“We shall everywhere bring these four kinds of meritorious benefit to sentient beings!”

The Buddha said:

“Excellent! Excellent, good men! So it is! So it is! You should practice in precisely this way, in accordance with this sutra, so that the Dharma may long abide in the world.”