金光明最勝王經

Chapter 5: Eradicating Karmic Obstructions

At that time, the Blessed One entered profound meditative concentration in exact discernment. From the pores of his body he emitted a great light of many colors. Within that light appeared Buddha-worlds so numerous that no calculation or comparison could express them.

The worlds then passing through the age of the five defilements were also illuminated by that light. Among the beings there were those who had committed the ten evil deeds and the five heinous offenses, reviled the Three Jewels, been unfilial toward their parents, or despised their teachers and brahmins, and who should have fallen into the realms of hell-beings, hungry ghosts, and animals. Through the Blessed One’s grace, the light reached the places where they dwelt.

Having seen it, through its power they became joyful, gained perfect physical forms, were adorned with merit and wisdom, and beheld the Buddhas. Then Sakra, the hosts of devas, the goddess of the Ganges, and other assemblies, touched by the Blessed One’s extraordinarily rare light, came before him, circumambulated him three times, withdrew, and each assembly sat to one side. At that moment Sakra, receiving the Blessed One’s spiritual authority, rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms toward the Blessed One, and said: “Blessed One, how should good men and good women aspire to unsurpassed bodhi, practice the Mahayana, and gather in and transform those of wrong and confused views?

How may those who have created karmic obstructions repent so that they are eradicated?”

The Blessed One told Sakra: “Excellent, good man. Your question itself is a practice intended to purify and liberate immeasurable beings. You have compassion for the world and seek to benefit all. Good man, those who have committed offenses through karmic obstructions should urge themselves onward during the six periods of day and night. Baring the right shoulder, kneeling with the right knee upon the ground, respectfully joining their palms, single-minded and intent, they should personally declare:

“‘I take refuge in and reverently bow to all the present Blessed Ones throughout the ten directions, who have attained unsurpassed bodhi; who turn the wondrous wheel of true Dharma and the radiant wheel of true Dharma; who rain down the great Dharma-rain, sound the great Dharma-drum, blow the great Dharma-conch, raise the great Dharma-banner, and hold aloft the great Dharma-torch; who constantly bestow the Dharma for the benefit and happiness of beings, guide the deluded onward, and cause them to attain the great fruition of eternal bliss. To all such Blessed Ones I bow in refuge with body, speech, and mind.

“‘With true wisdom, the true eye, true testimony, and true impartiality, all such Blessed Ones know and see completely the good and evil karma of beings. Since beginningless time I have followed the current of evil and, together with beings, created karmic obstructions, bound fast by greed, anger, and delusion. When I knew neither Buddha, Dharma, nor Sangha, and did not know good from evil, through body, speech, and mind I committed the five heinous offenses: maliciously shedding a Buddha’s blood, reviling the Buddha-Dharma, disrupting the harmonious Sangha, killing an arhat, killing my father, and killing my mother.

Through the three bodily, four verbal, and three mental actions I committed the ten evil deeds, whether doing them myself, telling others to do them, or rejoicing when I saw others do them. I wantonly slandered the virtuous; used false measures and weights; called what was wrong right; and gave others inferior food and drink. I harmed parents from former lives wandering in the six destinies.

I stole and freely used property belonging to stupas, the Sangha of the four directions, and the resident Sangha. I disliked observing and practicing the Blessed One’s precepts and teachings, and did not follow my teachers’ instructions. When I saw followers of the Sravaka Vehicle, Pratyekabuddha Vehicle, or Great Vehicle, I insulted and harassed them.

Seeing anyone surpass me, I immediately became jealous. I begrudged both gifts of Dharma and material gifts. I allowed ignorance to conceal me and wrong views to delude me.

I did not cultivate wholesome causes but increased evil causes. I even reviled the Blessed Ones, declaring Dharma to be non-Dharma and non-Dharma to be Dharma.

“‘With true wisdom, the true eye, true testimony, and true impartiality, the Blessed Ones know and see all such offenses. Therefore today I take refuge and reverently bow before them. In their presence I dare conceal nothing.

Offenses not yet committed I dare not commit; offenses already committed I now repent. May all the karmic obstructions I have created that lead to the six destinies and eight difficulties, and all the karmic obstructions I am now creating, be wholly eradicated. May I never in the future undergo their retributive obstructions.

Just as the great bodhisattvas of the past, while practicing the conduct of bodhi, repented all their karmic obstructions, so today I repent all mine. I disclose everything and dare conceal nothing. May offenses already committed be eradicated; may I never again commit those not yet committed.

Just as the great bodhisattvas of the future, while practicing the conduct of bodhi, will repent all their karmic obstructions, so today I repent all mine. I disclose everything and dare conceal nothing. May offenses already committed be wholly eradicated; may I never again commit those not yet committed.

Just as the great bodhisattvas of the present, while practicing the conduct of bodhi, have repented all their karmic obstructions, so today I repent all mine. I disclose everything and dare conceal nothing. May offenses already committed be wholly eradicated; may I never again commit those not yet committed.’

“Good man, for the reasons stated above, an offense should not be concealed even for a single instant, much less for a day, a night, or longer. Whoever has committed offenses and wishes to become pure must feel shame, firmly believe that evil retribution will follow in the future, become greatly fearful, and repent. If one’s hair and clothes catch fire, one must extinguish them immediately and cannot rest until the fire is out.

So too must offenders promptly repent until their offenses are exhausted. Those wishing to be born into wealthy, happy families possessing abundant riches—or, still more, wishing to resolve to cultivate the Mahayana—must also repent and eradicate karmic obstructions. Those wishing to be born into noble brahmin or ksatriya families, or into the family of a wheel-turning king possessing the seven treasures, must also repent and eradicate karmic obstructions.

“Good man, those wishing to be born in the heavens of the Four Great Kings, the Thirty-three, Yama, Tusita, Delight in Transformations, or Mastery over Others’ Transformations must also repent and eradicate karmic obstructions. Those wishing birth among the Brahma Hosts, Brahma Ministers, or Great Brahmas; the Lesser Light, Immeasurable Light, or Light-Sound devas; the Lesser Purity, Immeasurable Purity, or Universal Purity devas; the Cloudless, Merit-Born, or Extensive-Fruit devas; or the No-Affliction, No-Heat, Good Appearance, Good Vision, or Ultimate Form devas must also repent and eradicate karmic obstructions.

“Good man, those seeking the fruits of stream-entry, once-returning, non-returning, or arhatship must also repent and eradicate karmic obstructions. Those seeking the three knowledges, six superknowledges, the bodhi of a sravaka, the bodhi of a pratyekabuddha, sovereign bodhi, or even the Ultimate Stage; and those seeking the wisdom of omniscience, pure wisdom, inconceivable wisdom, immovable wisdom, or complete perfect wisdom must also repent and eradicate karmic obstructions.

“Why is this so? (36) Good man, all dharmas arise from interdependent conditions. (37) The Tathagata has taught that when this phenomenon arises, another phenomenon ceases; because the conditions differ, when repentance arises, karmic obstruction ceases. Thus existing evil dharmas are eradicated through repentance, leaving no karmic obstruction behind; wholesome dharmas not yet arisen arise through repentance, so karmic obstruction can no longer arise.

Why? Good man, all dharmas are entirely empty. The Tathagata has taught that there is no self, person, being, or life-principle; no arising and no cessation; and not even the conditioned practice of repentance.

Good man, all dharmas rest wholly upon the basis of suchness and therefore cannot be described, for fundamental suchness transcends every state of arising and cessation. Any good man or good woman who enters this wondrous principle and reverently trusts it understands that although no being exists, there is a fundamental basis. It is in this sense that repentance and the eradication of karmic obstructions are taught. (38)

“Good man, whoever fulfills these four dharmas eradicates karmic obstructions and becomes forever pure. First, not giving rise to wrong thoughts but perfecting right mindfulness. Second, not reviling the profound wondrous principle. Third, giving rise to the mind of omniscience (39) even toward beginning bodhisattvas. Fourth, giving rise toward beings to the four immeasurable states of mind. These are the four.” The Blessed One then spoke this verse:

“Good man, four karmic obstructions are difficult to eradicate. First, committing an extremely grave transgression of the bodhisattva precepts. Second, reviling the Mahayana. Third, failing to increase one’s roots of goodness. Fourth, clinging greedily to the three realms without any wish to escape them. There are also four dharmas that counteract karmic obstructions. First, wholeheartedly drawing near the Tathagatas and disclosing every offense. Second, entreating the Tathagatas to teach beings the profound wondrous Dharma. Third, rejoicing in all the merit possessed by beings. Fourth, dedicating all one’s roots of goodness to unsurpassed bodhi.”

Sakra again said: “Blessed One, among the men and women in the world, some can practice the Mahayana Dharma-conduct and some cannot. How, then, may one rejoice in the merit of all beings?”

The Blessed One said: “Good man, although someone may not yet be able to cultivate the Mahayana, if during the six periods of day and night that person performs the actions described above, concentrates single-mindedly, and practices rejoicing, immeasurable merit will be gained. One should declare:

“‘In the worlds of the ten directions, I now profoundly rejoice in all the generosity, morality, meditative concentration, and wisdom presently cultivated by beings.’

“By creating this merit of rejoicing, one will certainly attain a noble, supreme, unsurpassed, incomparable, and ultimately wondrous result. In the same manner, one should rejoice in all the merit of all beings of the past and future. Furthermore, one should declare:

“‘I wholeheartedly rejoice in and praise all the merit of beginning bodhisattvas of the present who have aroused the mind of bodhi; all the vast merit of bodhisattvas who have practiced bodhisattva-conduct for a hundred kalpas; and all the accumulated merit of bodhisattvas who have attained acceptance of the non-arising of dharmas, non-retrogression, or the status of being bound to only one more birth. I likewise rejoice in and praise all the merit of every bodhisattva of the past and future.

“‘Furthermore, all the Buddhas of the worlds throughout the ten directions at present—the Worthy Ones, the Perfectly and Completely Awakened Ones—have attained the wondrous wisdom of bodhi. To liberate boundless beings they turn the unsurpassed Dharma-wheel, bestow the Dharma without hindrance, beat the Dharma-drum, blow the Dharma-conch, raise the Dharma-banner, and rain down the Dharma-rain. Compassionately exhorting and transforming all beings, they cause everyone to accept the teaching in faith and, through the grace of the gift of Dharma, to possess inexhaustible happiness.

They bring together the merit of bodhisattvas, sravakas, and pratyekabuddhas, and cause beings who lack such merit to acquire it all. I rejoice in all the merit of these present Buddhas and noble ones. I likewise wholeheartedly rejoice in and praise all the merit of the Buddhas and noble ones of the past and future.’

“Good man, rejoicing in this manner produces an immeasurable accumulation of merit. Suppose all the beings in great trichiliocosms as numerous as the sands of the Ganges ended their afflictions and became arhats, and a good man or good woman spent an entire lifetime offering them the finest robes, food and drink, bedding, and medicines. That merit would still not equal one-thousandth part of the merit of rejoicing described above.

Why? The merit of offerings is finite and measurable and does not embrace every merit, whereas the merit of rejoicing is numberless and measureless and embraces all merit of the past, present, and future. Therefore, those wishing to increase supreme merit should cultivate such rejoicing.

Any woman who wishes to transform her female body into a male body should also cultivate the merit of rejoicing, and her wish to become male will certainly be fulfilled as desired.”

Sakra again said: “Blessed One, I now understand the merit of rejoicing. I ask the Blessed One to teach the merit of entreaty, so that future bodhisattvas may turn the Dharma-wheel and present bodhisattvas may practice correctly.”

The Blessed One said: “Sakra, any good man or good woman aspiring to unsurpassed bodhi should cultivate the paths of the sravakas, pratyekabuddhas, and the Mahayana. During the six periods of day and night, performing the actions already described and concentrating single-mindedly, one should declare:

“‘I take refuge in and reverently bow to the Blessed Ones of the ten directions. If any of them, having attained unsurpassed bodhi but not yet turned the unsurpassed wheel of true Dharma, intend to relinquish their birth-body and enter nirvana, I sincerely bow before them and entreat them to turn the great Dharma-wheel, rain down the great Dharma-rain, kindle the great Dharma-lamp, illuminate the meaning of the Dharma, and bestow the Dharma without hindrance. May they not enter nirvana, but remain long in the world to liberate all beings and bring them happiness, causing them to possess the inexhaustible happiness described above.

“‘I further dedicate the merit of this entreaty to unsurpassed bodhi. Just as the great bodhisattvas of the past, future, and present have dedicated the merit of entreaty to unsurpassed bodhi, so do I dedicate the merit of entreaty to unsurpassed bodhi.’

“Good man, suppose one person filled a great trichiliocosm with the seven precious substances and offered them to the Tathagatas, while another entreated the Tathagatas to turn the great wheel of true Dharma. The merit of the latter would surpass that of the former. Why? The former gives material gifts; the latter gives the Dharma. Good man, set aside even an offering of seven precious substances filling one great trichiliocosm. If someone filled great trichiliocosms as numerous as the sands of the Ganges with the seven precious substances and offered them to all the Tathagatas, the merit of entreaty would still surpass the merit of that offering.

“This is because the gift of Dharma has five supreme benefits. First, it benefits both oneself and others; material giving does not do so in the same way. Second, it enables beings to transcend the three realms; the merit of material giving does not transcend the three realms. Third, it clarifies the Dharma-body; material giving merely enhances physical appearance. Fourth, Dharma-giving is inexhaustible; material giving is exhaustible. Fifth, Dharma-giving cuts off ignorance; material giving only temporarily suppresses craving. Therefore, good man, the merit of entreaty is immeasurable and boundless, and nothing can easily compare with it.

“When the Tathagata formerly followed the bodhisattva path, he entreated the Tathagatas to turn the great wheel of true Dharma. By that merit, all the Brahma kings and Sakras now entreat the Tathagata to turn the great wheel of true Dharma. Good man, entreating the turning of the wheel of true Dharma is intended to liberate beings and bring them happiness. When the Tathagata formerly cultivated the conduct of bodhi, he entreated the Tathagatas to remain long in the world and not enter nirvana. By that merit the Tathagata has now attained the ten powers, four fearlessnesses, four unobstructed eloquences, great loving-kindness, great compassion, and innumerable unique qualities. Thus, even after the Tathagata enters nirvana, his true Dharma will long remain.

“The Tathagata’s Dharma-body is utterly pure, endowed with every excellent mark, measureless in wisdom, sovereignty, and merit, difficult to conceive or discuss. Every kind of being benefits from it, and its qualities could not be exhausted in hundreds of thousands of myriads of kalpas. The Dharma-body encompasses all dharmas, while no dharma can encompass the Dharma-body.

It eternally abides without falling into the view of permanence; it is extinct without falling into the view of annihilation. It destroys every opposing view in beings and gives rise to every correct view. It releases beings from every bondage, although in truth there is no bondage to be released.

It plants roots of merit in beings, matures those not yet mature, and liberates those already mature. The Dharma-body neither acts nor moves; it is far removed from clamor, quiescent and unconditioned, sovereign and blissful, transcending time while appearing in accordance with time. It transcends the realms of sravakas and pratyekabuddhas and is the object cultivated by great bodhisattvas.

Among the Tathagatas the Dharma-body has no difference in essential nature. All these qualities arise through the power of the merit of entreaty. Such is the Dharma-body attained by the Tathagata.

Therefore, one wishing to attain unsurpassed bodhi gains limitless merit merely by teaching another a single sentence or verse of a sutra—how much more by entreating a Tathagata to turn the great wheel of true Dharma and remain long in the world without entering nirvana.”

Sakra again said: “Blessed One, when good men and good women seeking unsurpassed bodhi cultivate the paths of all three vehicles, how should they dedicate the merit they acquire to the wisdom of omniscience?”

The Buddha told Sakra: “Good man, anyone seeking unsurpassed bodhi who has cultivated the paths of the three vehicles and wishes to dedicate all resulting merit should, during the six periods of day and night, earnestly and sincerely declare:

“‘Since beginningless time, whatever merit I have cultivated in relation to the Three Jewels—even giving a little food to an animal, skillfully reconciling a dispute with gentle words, receiving the three refuges and the precepts, or practicing repentance, entreaty, and rejoicing—I now consciously gather it all and dedicate it entirely to all beings, without miserliness. This merit belongs to the share of liberation. Just as all the Blessed Ones, whose knowledge and vision are immeasurable, pure, and unobstructed, dedicate all their merit to all beings without abiding in characteristics or rejecting characteristics, (41) so too do I dedicate my merit to beings.

May beings obtain wish-fulfilling hands from which gold and jewels appear even in empty space; may their wishes be fulfilled, their wealth and happiness inexhaustible, their wisdom boundless, and their wondrous Dharma and eloquence unhindered. Together with all beings, may I realize unsurpassed bodhi and attain omniscience.

“‘May this merit further produce immeasurable merit, which I also dedicate to unsurpassed bodhi. Just as the great bodhisattvas of the past dedicated all the merit of their practice to the wisdom of all modes, and the bodhisattvas of the present and future do likewise, so do I dedicate all merit I have gained to unsurpassed bodhi. Through this merit, may I attain perfect awakening together with all beings.

“‘Just as the Blessed Ones, seated beneath the bodhi tree at the bodhimanda, were inconceivably pure and entirely unobstructed; abiding in the inexhaustible treasury of Dharma-dharanis and in the Surangama Samadhi; destroying the vast armies of Mara Papiyan; and in a single instant illuminating everything to be seen, known, and penetrated, then in the latter part of that night attaining the ambrosial Dharma and realizing the ambrosial meaning—so may all beings and I together realize such wondrous awakening. May we become like the Tathagatas:

“‘Just like these and all the Tathagatas, Worthy Ones, and Perfectly and Completely Awakened Ones of the past, future, and present, who manifest transformation-bodies to teach beings, attain unsurpassed bodhi, and turn the unsurpassed Dharma-wheel, may I also become as has been clearly described above.’

“Good man, any faithful good man or good woman who receives, retains, studies, recites, accurately remembers without forgetting, and extensively teaches others this Chapter on Eradicating Karmic Obstructions from the Sutra of Golden Light gains a vast, immeasurable, and boundless accumulation of merit. Suppose all beings in a great trichiliocosm simultaneously gained human bodies and then became pratyekabuddhas. Suppose a good man or good woman spent an entire lifetime revering them and offering the four requisites, gave each pratyekabuddha a mass of the seven precious substances as large as Mount Sumeru, and, after they entered final extinction, built for each a jeweled stupa twelve yojanas high and wide, constantly offering flowers, incense, precious canopies, banners, and streamers.

Good man, what do you think? Would that donor gain much merit?”

Sakra replied: “Very much indeed, Blessed One.”

“Good man, if another person receives, retains, studies, recites, accurately remembers without forgetting, and extensively teaches others this Chapter on Eradicating Karmic Obstructions from the wondrous Sutra of Golden Light, king of sutras, the former donor’s merit would not equal one hundredth, one thousandth, one ten-thousandth, or one hundred-thousandth part of that person’s merit; no calculation or analogy could express it. Why? Because that person abides in right practice, entreats the Tathagatas to turn the unsurpassed Dharma-wheel, and is joyfully praised by them.

“Good man, the Tathagata has said that among all gifts, the gift of Dharma is supreme. Therefore, good man, even making offerings to the Three Jewels cannot compare with it. Encouraging others to receive the three refuges, keep the precepts without transgression, and prevent the three karmas from being fruitless cannot compare with it.

Encouraging beings in every world, according to their strength, ability, and aspirations, to arouse the mind of bodhi toward the three vehicles cannot compare with it. Swiftly enabling all beings throughout the worlds of the past, present, and future to become unobstructed and attain immeasurable merit cannot compare with it. Enabling all beings throughout the lands of the past, present, and future to realize the three kinds of bodhi without obstruction cannot compare with it.

Encouraging all beings throughout the lands of the past, present, and future swiftly to escape the sufferings of the four evil destinies cannot compare with it. Encouraging them to eradicate extremely grave evil karma cannot compare with it. Encouraging all suffering beings to become liberated cannot compare with it.

Freeing all frightened beings oppressed by suffering cannot compare with it. Before the Tathagatas of the past, present, and future, encouraging beings to rejoice in all merit and arouse the mind of bodhi cannot compare with it. Encouraging them to eliminate malicious and abusive conduct; wishing them success in every meritorious deed; and, wherever they are born, encouraging them to make offerings to, honor, and praise the Three Jewels, to purify their cultivation of merit, and to attain bodhi cannot compare with it.

Therefore, know that entreating the Three Jewels throughout all worlds of the past, present, and future; entreating the perfection of the six paramitas; entreating the turning of the unsurpassed Dharma-wheel; and entreating the Buddhas to remain in the world for immeasurable kalpas and expound immeasurably profound, wondrous Dharma produces profound merit beyond all comparison. (42)”

Then Sakra, the goddess of the Ganges, immeasurable Brahma kings, and the deva hosts of the Four Great Heavenly Kings rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, bowed, and said: “Blessed One, having heard this Sutra of Golden Light, we shall receive, retain, study, recite, and thoroughly comprehend it; teach it extensively to others; and live according to its Dharma. Why? Blessed One, because we seek unsurpassed bodhi and therefore will correctly practice in accordance with the supreme aspects of this sutra’s meaning.”

The Brahma kings, Sakra, and their companions together scattered mandara flowers upon the Blessed One at the place where he taught the Dharma. The great trichiliocosm immediately shook greatly. Celestial drums and music sounded without being struck or played. Golden light streamed forth, filled the world, and produced sublime sounds.

Sakra again said: “Blessed One, all these signs are entirely due to the spiritual power of the Sutra of Golden Light, which universally saves through compassion, brings many kinds of benefit, variously increases bodhisattvas’ merit, and eradicates karmic obstructions.”

The Buddha told Sakra: “So it is; it is just as you say. Why? Good man, I recall that, immeasurable hundreds of thousands of countless kalpas ago, a Tathagata named Great Radiant Jewel-King, One Thus Come, Worthy of Offerings, Perfectly and Completely Awakened, appeared in the world and remained for sixty-eight billion kalpas.

Wishing to liberate and bring happiness to humans, devas, Sakra, Brahma kings, sramanas, brahmins, and all beings, the Tathagata Great Radiant Jewel-King, upon appearing, held his first great Dharma assembly and transformed hundreds of thousands of myriads of kotis of people, all of whom became arhats, exhausted every outflow, and gained sovereign, unobstructed mastery of the three knowledges and six superknowledges. At his second great Dharma assembly, he transformed nine hundred billion people, all of whom became arhats, exhausted every outflow, and gained sovereign, unobstructed mastery of the three knowledges and six superknowledges.

At his third great Dharma assembly, he transformed nine hundred eighty billion people, all of whom became arhats and perfected the qualities described above.

“Good man, at that time I had a woman’s body and was named Merit-Jewel-Light. At the third great assembly, I drew near the Tathagata Great Radiant Jewel-King and, seeking unsurpassed bodhi, received, retained, studied, and recited the Sutra of Golden Light and extensively taught it to others. The Tathagata Great Radiant Jewel-King then bestowed this prediction upon me: ‘In the future, this good woman Merit-Jewel-Light will become a Buddha named Sakyamuni, One Thus Come, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, and World-Honored One.’

“I then relinquished my female body. From that time onward I escaped the four evil destinies, was born among humans and devas, and enjoyed supreme happiness. For eighty-four hundred thousand lifetimes I became a wheel-turning king, and today I have attained perfect awakening, with my renown filling the world.”

At that moment everyone in the great assembly suddenly saw the Tathagata Great Radiant Jewel-King turning the unsurpassed Dharma-wheel and expounding the wondrous true Dharma, although they did not yet know who the Blessed One they saw was.

The Blessed One said to Sakra: “Good man, east of this Saha world, beyond Buddha-lands as numerous as the sands of a hundred thousand Ganges Rivers, there is a world named Jeweled Adornment. The Tathagata Great Radiant Jewel-King still dwells there and has not entered nirvana; he teaches the wondrous Dharma and extensively transforms beings. The Tathagata seen by your great assembly is precisely that Buddha.

“Good man, any good man or good woman who hears the name of the Tathagata Great Radiant Jewel-King will never retrogress from the bodhisattva stage and will attain great nirvana. Any woman who hears the name of the Tathagata Great Radiant Jewel-King will see him approach at the time of death. After seeing him, she will never again assume a female body.

“Good man, this wondrous Sutra of Golden Light benefits beings in many ways, variously increases bodhisattvas’ merit, and eradicates karmic obstructions. Good man, wherever bhiksus, bhiksunis, upasakas, or upasikas teach this wondrous Sutra of Golden Light to others, that nation receives four blessings. First, its king is free from illness and every calamity. Second, his lifespan is long and unobstructed. Third, there are no hostile enemies, and the army is powerful. Fourth, the country is peaceful and prosperous, and the Buddha-Dharma circulates freely. Why is this? Because that human king is constantly guarded by Sakra, the Brahma kings, the Four Heavenly Kings, and the hosts of yaksas.”

The Blessed One asked those devas: “Good men, is this so?”

Sakra, the Brahma kings, the Four Heavenly Kings, and the hosts of yaksas answered the Blessed One with one voice: “So it is, so it is, Blessed One. In any nation where this king of sutras is taught or recited, we shall constantly protect its king and accompany him whether walking, standing, sitting, or lying down. If that king encounters calamities or hostile enemies, we shall dispel them. We shall also remove sorrow and contagious diseases, restore health, lengthen his life, bring auspicious signs, fulfill his wishes, and keep him constantly joyful. We shall also make that nation’s army powerful.”

The Blessed One said: “Excellent, good men. It is exactly as you have said; carry this out accordingly. When such a king acts in accordance with the Buddha-Dharma, all his people follow him in acting according to the Buddha-Dharma. Through protecting them, your own appearance and strength will increase, your palaces will shine more brilliantly, and your retinues will flourish.”

Sakra, the Brahma kings, and their companions said: “So it is, Blessed One.”

The Blessed One said: “Wherever this wondrous sutra is taught, recited, and circulated, the ministers and officials of that nation receive four benefits. First, they are intimate and harmonious, honoring and caring for one another. Second, they are constantly cherished and respected by the king and are also honored by sramanas, brahmins, great nations, and small nations. Third, they regard wealth lightly and the Way highly, seek no personal gain, enjoy widespread good renown, and are revered by all. Fourth, they have long lives and dwell peacefully and happily. These are the four benefits.

“In any nation where this sutra is proclaimed, its sramanas and brahmins receive four benefits. First, they lack nothing in clothing, food, bedding, or medicine. Second, they peacefully contemplate, read, and recite. Third, they dwell happily in mountains and forests. Fourth, all their wishes are fulfilled as they desire. These are the four benefits.

“In any nation where this sutra is proclaimed, all the people are prosperous and happy, free from every disease and epidemic. Merchants travel to and fro, acquire many precious objects and goods, and abound in supreme blessings. Such are its manifold benefits.”

Then the Brahma kings, Sakra, the Four Heavenly Kings, and the entire assembly said together: “Blessed One, the meaning of such a scripture is exceedingly profound. If it remains, the thirty-seven factors of awakening all remain and are not lost; if it is lost, the true Dharma is also lost.”

The Blessed One said: “So it is, good men. Therefore, whether it is a single sentence or verse, one chapter or the entire Sutra of Golden Light, you must single-mindedly and correctly read and recite it, correctly hear and retain it, correctly contemplate it, correctly cultivate it, and spread it widely for beings. You will then always be happy and possess boundless blessings.”

When the great assembly heard the Blessed One’s teaching, everyone gained supreme benefit, rejoiced, and accepted and retained it.

Notes:

(36) See note 38.

(37) The original text says “causes and conditions.”

(38) From note 36 to this point, the translation follows the commentary in Taisho 39/245–246.

(39) Compared with the verse text (see note 40), this sentence means regarding beginning bodhisattvas as if they were beings of omniscience, so as to draw near, serve, and learn from them.

(40) “Regard” in the original text is “perceive.” It must be changed, because if “perceive” were placed here, the tone would imply “mistakenly suppose,” which is not the intended meaning.

(41) “Characteristics” refers to giver, recipient, gift, purpose, and retribution. To abide in characteristics is to cling to existence; to reject characteristics is to cling to nonexistence. Dedicating the merit of giving in either manner is inconsistent with the proper mind and purpose of dedication.