金光明最勝王經

Chapter 7: Praise in the Form of a Lotus (48)

At that time, the Blessed One addressed the tree goddess of the great bodhi tree: “Virtuous heavenly maiden, you should know the reason why the bodhisattva Ruciraketu dreamed of a golden drum that emitted a great sound, praising the virtues of the Tathagatas and proclaiming the wondrous Dharma of repentance. The Tathagata shall explain that reason to you. Listen carefully, reflect well, and remember it well. In the past there was a king named Suvarnabhujendra, who often praised the Tathagatas by using the lotus flower as a metaphor.” The Blessed One then recounted these verses of praise to the great assembly.

⁽¹⁾ To all Buddhas of the past,

the future, and the present,

throughout the worlds

in all ten directions,

I now, with utmost sincerity,

bow my head in reverence,

single-mindedly praising

all the Most Victorious Ones.

⁽²⁾ The Great Muni,

supremely pure,

whose bodily radiance

blazes like gold.

Among all voices,

his voice is supreme,

like the voice of Great Brahma,

like the rolling of thunder.

⁽³⁾ His hair resembles

the lustrous black king of bees;

its curling strands

shine with a deep blue hue.

His teeth are even and closely set,

white as snow and jade,

perfectly level and straight,

and gleaming with brilliance.

⁽⁴⁾ His eyes are clear and unclouded,

exceedingly beautiful and majestic,

large like

the petals of a blue lotus.

His tongue is broad and long,

exceedingly soft and supple,

red as a crimson lotus

rising from the water.

⁽⁵⁾ Between his brows there constantly shines

the light of the white urna,

curling to the right

and clear as crystal.

His eyebrows are long and fine,

bright as the new moon,

glistening radiantly

like the body of the king of bees.

⁽⁶⁾ His nose is high, long, and straight,

like an ingot of gold,

pure and radiant,

lacking no mark of beauty;

whatever fragrant scents

exist in this world,

when this nose perceives them,

he knows whence they come.

⁽⁷⁾ His golden-hued body

is supremely excellent;

each and every hair

is equally beautiful,

deep blue, soft and delicate,

curling to the right,

subtle and lustrous,

beyond all comparison.

⁽⁸⁾ When that body was newly born,

it already radiated light

that spread throughout

the worlds of the ten directions,

removing the sufferings

of beings in the three realms

and causing them all

to attain peace and joy.

⁽⁹⁾ Whether beings in the hells,

animals, hungry ghosts,

asuras, devas,

or human beings,

he causes them to be freed

from every kind of suffering

and constantly to enjoy

spontaneous bliss.

⁽¹⁰⁾ The light of his body

constantly shines everywhere,

like the finest

pure gold.

His face shines brightly

like the full moon.

His lips are vividly red

like the bimba fruit.

⁽¹¹⁾ His gait is majestic,

like the stride of a lion.

His radiant body resembles

the newly risen sun.

His arms are long,

reaching below his knees,

always hanging straight down

like sala branches.

⁽¹²⁾ His circular halo,

extending one fathom, radiates light,

blazing like

a hundred thousand suns.

It spreads throughout

all Buddha lands,

awakening those

whose conditions are ripe.

⁽¹³⁾ His clear radiance,

beyond all comparison,

spreads throughout

a hundred thousand worlds

and throughout the ten directions,

entirely unobstructed;

all darkness

is wholly dispelled.

⁽¹⁴⁾ The compassionate radiance of the Sugata

bestows peace and joy;

its color is pure and translucent

like a mountain of refined gold.

Its light spreads throughout

a hundred thousand lands,

and all who encounter it

attain liberation.

⁽¹⁵⁾ Boundless and supreme merit

perfects the Buddha’s body;

all virtues

adorn that Buddha-body.

Transcending the three realms,

he alone is called the Blessed One;

surpassing the entire world,

he becomes the Incomparable One.

⁽¹⁶⁾ The Blessed Ones

of times past

are as numerous as the motes of dust

of the entire great earth.

The Blessed Ones

of the future and the present

are likewise as numerous as the motes of dust

of the entire great earth.

⁽¹⁷⁾ With body, speech, and mind,

in utmost sincerity,

I reverently bow before

the Blessed Ones of the three times,

praising the ocean

of their boundless virtues

and offering every kind

of incense and flower.

⁽¹⁸⁾ Even if my mouth

possessed a thousand tongues

and praised the Blessed Ones

throughout immeasurable kalpas,

their virtues, inconceivable,

supreme, and exceedingly profound,

would still be

difficult to express.

⁽¹⁹⁾ Even if my tongue

were multiplied a hundred thousandfold

to praise a single virtue

of one Buddha,

it would still be difficult to describe

even the smallest fraction of it;

how much more so the boundless

virtues of all Buddhas.

⁽²⁰⁾ Even if the great earth,

extending through all the heavens

as far as the Peak of Existence,

were entirely transformed into an ocean,

and every drop lifted by a hair-tip

could all be counted,

even one virtue of one Buddha

would still be difficult to fathom.

⁽²¹⁾ With body, speech, and mind,

in utmost sincerity,

I pay homage to

and praise

the boundless virtues

of all the Buddhas.

Whatever supreme merit

is gained through this homage and praise,

and whatever sublime fruits it brings,

I dedicate them all

so that all sentient beings

may swiftly attain Buddhahood.

*

⁽²²⁾ After King Suvarnabhujendra

had praised the Buddhas,

his heart grew still more deeply earnest,

and he made this great vow:

“May I, hereafter,

throughout the future,

in however many births

and kalpas I may be born,

⁽²³⁾ constantly dream of seeing

a great golden drum

and hear its sound proclaiming

the wondrous Dharma of repentance.

May my merit from praising the Buddhas

be like a lotus flower;

may I realize the Unborn

and attain perfect enlightenment.

⁽²⁴⁾ A Blessed One appears in the world

only after an exceedingly long time;

even throughout hundreds of thousands of lives and kalpas,

it is difficult to encounter one.

Therefore, may I often dream at night

of hearing the sound of the golden drum,

and by day, in accordance with it,

practice repentance.

⁽²⁵⁾ I vow to perfect the practice

of the six paramitas,

rescuing sentient beings

from the ocean of suffering.

Only thereafter shall I become

the Unsurpassed Enlightened One,

possessing a pure land

that is inconceivable.

⁽²⁶⁾ I offer the golden drum

to all the Buddhas

and praise the true virtues

of all the Buddhas.

Through this deed, may I

encounter the Venerable Shakyamuni,

who will confer upon me the prediction

that I shall succeed to the throne of the Dharma King.

⁽²⁷⁾ Suvarnanaga and Suvarnaprabha

are my sons,

and in past lives they served

as spiritual friends.

May they, life after life,

continue to be born into my family

and together with me receive

the prediction of bodhi.

⁽²⁸⁾ For those sentient beings

who have no one to rescue them,

who wander in samsara for long ages

and endure suffering,

may I in future lives

become their refuge,

so that they may always obtain

peace, joy, and delight.

⁽²⁹⁾ I vow to extinguish

the suffering of the three realms

and enable all beings, according to their wishes,

to abide in peace and bliss.

May I, in future lives,

practice the path to bodhi

just as those who attained Buddhahood

in the past.

⁽³⁰⁾ May the merit arising from repentance

before the golden drum

dry up the ocean of suffering

and eliminate karmic hindrances.

When the hindrances of karma and afflictions

have all vanished,

may I swiftly attain

a pure and radiant fruition.

⁽³¹⁾ The ocean of merit and wisdom

is boundless in extent,

utterly pure and clear,

and unfathomably deep.

May I bring to fulfillment

that ocean of merit and wisdom

and swiftly attain

unsurpassed bodhi.

⁽³²⁾ The power of repentance

arising from this golden drum

shall manifest

the radiance of merit.

Having manifested

such wondrous radiance,

may I then illuminate all things

with the light of wisdom.

⁽³³⁾ May my body, radiance,

merit, and wisdom

all become equal

to those of the Buddhas.

May I alone be called the Blessed One

throughout all worlds,

with sovereign majestic power

that none can equal.

⁽³⁴⁾ May I cross beyond

the ocean of conditioned suffering;

may I forever roam

the ocean of unconditioned bliss.

May the present ocean of merit

always be full and overflowing,

and may the future ocean of wisdom

be brought to perfection.

⁽³⁵⁾ May my realm

surpass the three realms,

possessing immeasurable

excellent qualities.

May all who are connected with me

be born together in that realm

and together swiftly attain

pure awakened wisdom.”

*

⁽³⁶⁾ “Ruciraketu, you should know

that King Suvarnabhujendra,

who made those vows,

was you yourself.

⁽³⁷⁾ And his two sons,

Suvarnanaga and Suvarnaprabha,

are now none other than

Rupyaprabha and Rupyatejas,

who shall together receive

the Tathagata’s prediction.”

When the entire great assembly heard these words of the Blessed One, they all aroused the aspiration for bodhi and vowed that, both in the present and in the future, they would always practice the wondrous Dharma of repentance in accordance with these words.

Chapter 8: The Golden Victory Mantra

At that time, the Blessed One addressed the bodhisattva-mahasattva Supratisthita in the great assembly: “Good man, there is a mantra called Golden Victory. Any good man or good woman who wishes personally to behold the Tathagatas of the past, present, and future in order to revere and make offerings to them should uphold this mantra. This mantra is the mother of the Tathagatas of the three times.

Therefore, know that one who upholds this mantra possesses immense merit. Only one who has planted roots of goodness in the presence of immeasurable Tathagatas of the past can now come to uphold it, maintain the precepts in purity without transgression or deficiency and without obstruction, and assuredly enter the profound Dharma gate. The method of upholding this mantra is first to invoke the honored names of, and sincerely bow in homage to, the following Tathagatas and bodhisattvas, and only then to recite the mantra.

Homage to all Tathagatas,

Homage to all bodhisattva-mahasattvas,

Homage to all sravakas and pratyekabuddhas.

Homage to Sakyamuni Tathagata,

Homage to Aksobhya Tathagata in the east,

Homage to Ratnaketu Tathagata in the south,

Homage to Amitabha Tathagata in the west,

Homage to Celestial Drum-Sound King Tathagata in the north,

Homage to Vast Multitude of Virtues Tathagata above,

Homage to Radiant Virtue Tathagata below,

Homage to Ratnagarbha Tathagata,

Homage to Universal Light Tathagata,

Homage to Universal Radiance Tathagata,

Homage to King of Fragrant Accumulations Tathagata,

Homage to Lotus Victory Tathagata,

Homage to Impartial Vision Tathagata,

Homage to Jeweled Topknot Tathagata,

Homage to Supreme Jewel Tathagata,

Homage to Jeweled Light Tathagata,

Homage to Stainless Radiance Tathagata,

Homage to Eloquence-Adorned Contemplation Tathagata,

Homage to King of the Marks Proclaimed by Pure Moonlight Tathagata,

Homage to Flower-Adornment Light Tathagata,

Homage to King of Radiance Tathagata,

Homage to King Proclaimed as Good and Stainless Light Tathagata,

Homage to King of Fearless and Sovereign Contemplation Tathagata,

Homage to Fearless Renown Tathagata,

Homage to Supreme King Tathagata,

Homage to Avalokitesvara Bodhisattva-Mahasattva,

Homage to Ksitigarbha Bodhisattva-Mahasattva,

Homage to Akasagarbha Bodhisattva-Mahasattva,

Homage to Manjusri Bodhisattva-Mahasattva,

Homage to Vajrapani Bodhisattva-Mahasattva,

Homage to Samantabhadra Bodhisattva-Mahasattva,

Homage to Aksayamati Bodhisattva-Mahasattva,

Homage to Mahasthamaprapta Bodhisattva-Mahasattva,

Homage to Maitreya Bodhisattva-Mahasattva,

Homage to Sumati Bodhisattva-Mahasattva.

Then recite the Golden Victory Mantra as follows: Nam mô, rát na, tra da da, tát da tha, kun tê, kun tê, ku sá tê, ku sá lê, ku sá lê, ích chi li, mi ti li, soa ha (Namo ratna trayaya tadyatha kunte kunte kusate kusale kusale icchili mitili svaha).

The Blessed One said to the bodhisattva Supratisthita: “This mantra is the mother of the Tathagatas of the three times. Any good man or good woman who upholds this mantra produces an immeasurable and boundless accumulation of merit. This is equivalent to making offerings to, revering, honoring, and praising innumerable Tathagatas, and those Tathagatas together bestow upon that person the prediction of unsurpassed bodhi.

Supratisthita, one who upholds this mantra will [in the present], in accordance with his wishes, obtain abundant blessings in food and clothing, wealth, extensive learning, intelligence, freedom from illness, and longevity; all his aspirations will be fulfilled. Supratisthita, one who upholds this mantra will, until he realizes unsurpassed bodhi, constantly dwell together with the great bodhisattva Golden City Mountain, the great bodhisattva Maitreya, the great bodhisattva Great Ocean, the great bodhisattva Avalokitesvara, the great bodhisattva Manjusri, the great bodhisattva Mahapingala, and others of equal stature; he will be protected and sustained by these great bodhisattvas.

“Supratisthita, this mantra should be upheld according to the following method. First recite it 10,008 times as a preliminary practice. Next, adorn a place of practice within a secluded chamber ⁽⁴⁹⁾.

On the first day of the dark fortnight, bathe and cleanse yourself, put on clean garments, then burn incense, scatter flowers, and make such offerings; also offer food and drink. Upon entering the place of practice, first invoke and bow to the Tathagatas and bodhisattvas as previously instructed. Next, sincerely and earnestly repent of past karmic obstacles.

Afterward, kneel with the right knee touching the ground and recite the mantra 1,008 times. Then sit upright and contemplate your aspiration. Before sunrise, eat pure black food ⁽⁵⁰⁾ within the place of practice, taking only one meal each day.

You should not leave the place of practice until fifteen days have passed. In this way, that person’s meritorious power will truly be inconceivable, and every aspiration will be fulfilled.

“If an aspiration is not fulfilled, enter the place of practice again. Even after it has been fulfilled, continue to recite the mantra regularly and do not forget it.”

Chapter 9: Further Exposition on Emptiness

After the Blessed One had spoken about the Golden Victory Mantra, wishing to benefit the bodhisattva-mahasattvas and the great assembly of humans and devas, and to enable everyone to comprehend the supreme, exceedingly profound, and true principle, he further expounded emptiness in the following verses.

⁽¹⁾ Within the profound

sutras, the Tathagata

has extensively taught

the wondrous principle of emptiness.

Now, in this sutra,

the king of sutras,

he briefly teaches emptiness,

which transcends thought and conception.

⁽²⁾ The wondrous principle of emptiness

is vast and profound;

ignorant sentient beings

cannot comprehend it.

Therefore, the Tathagata

expounds it again here,

so that they may awaken

to this wondrous principle.

⁽³⁾ Those endowed with great compassion,

moved by pity for sentient beings,

employ skillful means

as a supreme cause and condition ⁽⁵¹⁾.

Therefore, the Tathagata,

within this great assembly,

expounds it again for them,

so that they may realize the principle of emptiness.

⁽⁴⁾ In emptiness, this body

is like a deserted village;

the six thieves dwell within it,

yet do not know one another.

The band of thieves—the six sense objects—

each relies upon one of the six sense faculties,

yet they do not know one another;

so too is it with them.

⁽⁵⁾ The eye faculty continually looks

upon the objects of form;

the ear faculty ceaselessly

hears the objects of sound;

the nose faculty continually smells

the objects of scent;

the tongue faculty tastes

the objects of delicious flavor;

⁽⁶⁾ the body faculty receives

soft and pleasant tactile sensations;

the mind faculty cognizes dharmas

without ever growing weary.

Thus, the six faculties

arise in dependence upon conditions,

and, each in relation to its own object,

give rise to discrimination.

⁽⁷⁾ Consciousness is like an illusion;

how could it be solid or real?

It relies upon its objects

and delusively craves and seeks them.

Like a person rushing about

within a deserted village,

so too do the six consciousnesses

rely upon the six faculties.

⁽⁸⁾ Consciousness ranges everywhere,

turning according to each location;

relying on the faculties and grasping objects,

it cognizes all things.

It clings to forms, sounds, and scents,

is intoxicated by tastes, tangibles, and dharmas,

and, especially regarding dharmas,

never ceases its seeking and pondering.

⁽⁹⁾ Consciousness, following conditions,

moves throughout the six faculties,

like a bird

flying through space.

Yet only by relying upon a faculty

as its supporting basis

can consciousness cognize

the various objects.

⁽¹⁰⁾ There is no knower,

nor is there a doer ⁽⁵²⁾.

The body is not firm or enduring,

but exists through conditions.

All things arise

from deluded discrimination,

like a mere mechanism,

set in motion by karma.

⁽¹¹⁾ Earth, water, fire, and wind

together constitute the body,

and, according to conditions,

their effects differ.

Yet while dwelling in one place,

they harm one another,

like four venomous snakes

confined within a single box.

⁽¹²⁾ The four snakes—the four great elements—

have differing natures;

though dwelling within one body,

they rise and sink,

sometimes ascending, sometimes descending

throughout the entire body;

therefore, in the end,

they return to extinction.

⁽¹³⁾ These four venomous snakes,

the four great elements,

of earth and water, the two kinds,

mostly sink downward;

of wind and fire, the two kinds,

their nature is light and rising;

because of this opposition,

illnesses arise.

⁽¹⁴⁾ Mind-consciousness depends upon

such a body,

creating wholesome and unwholesome karma

in every form.

Then, among gods and humans

or in the three evil paths,

according to the power of karma,

it receives a bodily form.

⁽¹⁵⁾ That bodily form falls ill,

and then that bodily form dies;

when ill, excrement and urine

leave the body;

when dead, it putrefies,

with loathsome maggots and worms,

cast into the charnel ground ⁽⁵³⁾

like a piece of rotten wood.

⁽¹⁶⁾ Let the great assembly contemplate:

the body is like this;

why cling to it as

a self or a living being?

You should contemplate that all dharmas

are entirely impermanent,

all set in motion by

the power of ignorance.

⁽¹⁷⁾ The four great elements

are wholly false and illusory;

their nature is unreal,

their true essence is unborn.

Therefore the Tathagata says

that the great elements are entirely empty;

thus know that they are insubstantial and illusory,

not truly existent.

⁽¹⁸⁾ And ignorance itself

is empty in its own nature;

it exists only because

conditions combine,

causing wisdom and insight

to be constantly lost;

therefore the Tathagata calls it

ignorance.

⁽¹⁹⁾ From formations and consciousness

arise name-and-form;

the six ayatanas and contact

also arise therefrom.

From craving, grasping, and existence

come birth, aging, and death;

sorrow, grief, suffering, and distress

continually follow sentient beings.

⁽²⁰⁾ Suffering and evil karma

bind and oppress them;

therefore the cycle of birth and death

never ceases.

Originally they do not exist;

their essential nature is empty.

Because of perception not in accordance with reality,

discrimination arises.

⁽²¹⁾ The Tathagata has extinguished

every affliction,

and always lives with

right wisdom in active manifestation:

knowing the house of the five skandhas

to be wholly empty,

he advances to realize bodhi

within true reality.

⁽²²⁾ The Tathagata opens the gate

to the great city of amrita,

revealing the vessel that contains

the wondrous amrita.

Having himself attained

the true flavor of amrita,

he gives to others as well

that flavor of amrita.

⁽²³⁾ The Tathagata sounds

the supreme Dharma drum;

the Tathagata blows

the supreme Dharma conch;

the Tathagata kindles

the supreme Dharma lamp;

the Tathagata showers down

the supreme Dharma rain.

⁽²⁴⁾ Having conquered the afflictions

and all enmities and bonds,

the Tathagata raises

the banner of the supreme Dharma.

Rescuing sentient beings

from the ocean of birth and death,

the Tathagata closes the gates

to the three evil paths.

⁽²⁵⁾ The raging fires of affliction

scorch sentient beings;

no one rescues them,

and they have nowhere to take refuge.

The cool, sweet amrita

fills them completely,

removing entirely

the burning torment of body and mind.

⁽²⁶⁾ Therefore, throughout

countless kalpas,

the Tathagata reverently honored and made offerings

to all the Tathagatas,

steadfastly upheld the precepts,

and advanced toward bodhi,

aspiring to realize the Dharma-body

and manifest peace and bliss.

⁽²⁷⁾ The Tathagata gave away

his ears, eyes, hands, and feet;

his wife, children, and servants

he did not begrudge;

his wealth, gold, and jewels,

even his ornaments—

whatever anyone sought,

the Tathagata gave it all.

⁽²⁸⁾ He cultivated in full

the six paramitas,

perfected the ten bhumis,

and attained perfect enlightenment.

Therefore he is honored as

the One of All-Knowing Wisdom;

no one else

can fathom the Tathagata.

⁽²⁹⁾ Suppose that throughout all the lands

of the great trichiliocosm,

every place

were overgrown with vegetation:

groves and forests,

rice, sesame, bamboo, and reeds,

together with all the many

other kinds of plants.

⁽³⁰⁾ Suppose all such vegetation

were completely cut down

and ground finely

into particles of dust;

and those particles were gathered

into masses and heaps,

until their accumulation

filled all of space.

⁽³¹⁾ However many lands

throughout the ten directions

and however many

great trichiliocosms there might be,

the earth within them

were likewise ground into dust—

the number of those particles

could never be calculated.

⁽³¹⁾ Suppose the wisdom

of all sentient beings

were gathered together to become

the wisdom of a single person,

and persons such as this

were countless in number;

they could know

the number of particles described above.

⁽³³⁾ Yet even a single instant

of the Tathagata’s wisdom and insight,

if all those persons

were together to measure it

throughout kalpas

countless in number,

they still could not calculate

or know even the smallest part of it.

At that time, when the great assembly heard the Blessed One reiterate the profound meaning of emptiness, immeasurable sentient beings thoroughly realized that the essential nature of the four great elements and the five skandhas is entirely empty, and that the six sense faculties and six sense objects bind beings only falsely. They all vowed to abandon samsara and correctly cultivate liberation. Rejoicing deeply, they reverently upheld and practiced precisely as the Blessed One had instructed.

Chapter 10: Fulfillment of Wishes Through Emptiness

Within the great assembly was the goddess Wondrous Radiance of the Wish-Fulfilling Jewel. When she heard the Blessed One expound the wondrous and profound Dharma, she rejoiced and was inspired. Rising from her seat, she bared her right shoulder, knelt with her right knee touching the ground, joined her palms reverently, and addressed him: “Blessed One, we beseech the Blessed One to teach us how to cultivate the wondrous and profound Dharma.” The goddess then spoke the following verses:

Illuminator of the World!

Honored One among Two-Footed Beings!

Most Supremely Victorious One!

I wish to ask you

about the way bodhisattvas

cultivate correctly.

In your compassion,

please permit me to ask.

The Blessed One said, “Virtuous goddess, if you have any doubts, ask freely. The Tathagata will explain them for you.” The virtuous goddess then questioned the Blessed One, saying:

How do bodhisattvas

cultivate the right practice of bodhi,

transcending both samsara

and nirvana,

while benefiting themselves and others?

The Blessed One said, “Virtuous goddess, rely upon the Dharma-nature to practice bodhi and cultivate the practice of equality. What does it mean to rely upon the Dharma-nature to practice bodhi and cultivate the practice of equality? It means to realize the Dharma-nature precisely within the five skandhas.

The Dharma-nature is the five skandhas. Yet the five skandhas and the Dharma-nature cannot be said to be identical, nor can they be said to be separate. To say that the Dharma-nature is identical with the five skandhas is the view of annihilation; to say that the Dharma-nature is separate from the five skandhas is the view of permanence.

One must be free from both concepts, attached to neither extreme, beyond seeing and incapable of being seen, without name and without appearance. Only thus may the Dharma-nature be spoken of.”

Divine Maiden, what does it mean to realize the Dharma-nature precisely within the five skandhas? It means examining the five skandhas and seeing that they do not arise through interdependent conditions. If it is said that they arise through conditions, then do they arise after having already arisen, or do they arise while not yet arisen?

If it is said that what has already arisen arises, what need would there be for conditions? If it is said that what has not yet arisen arises, then such arising cannot possibly occur. What has not yet arisen does not exist; it has no designation and no concept, and cannot be expressed by calculation or analogy, for it is not something produced through interdependent conditions.

Divine Maiden, consider the sound of a drum: only through wood, hide, a drumstick, a hand, and various other things does a sound issue forth. That sound did not exist in the past, will not exist in the future, and does not exist in the present either. Why?

Because that sound does not exist by virtue of the wood, does not exist by virtue of the hide, and does not exist by virtue of the drumstick or the hand. Since it does not exist in any of the three periods of time, it is therefore unborn. Being unborn, it is unceasing.

Being unceasing, it comes from nowhere. Coming from nowhere, it goes nowhere. Going nowhere, it is neither permanent nor annihilated.

Being neither permanent nor annihilated, it is neither one nor different. If it were one, it would not differ from the Dharma-nature; and if that were so, ordinary beings should be able to see the Dharma-nature and attain the supreme bliss of nirvana. Since this is not so, it is known not to be one.

If it were different, all that the Tathagatas and bodhisattvas practice would be attachment; they would not yet have attained liberation and would not realize bodhi. Yet, for the noble ones, the changing five skandhas and the unchanging Dharma-nature are alike the true nature; therefore, they are not different. Thus it is known that the five skandhas neither exist nor do not exist, are neither produced through conditions nor produced without conditions, and are known by noble wisdom, not belonging to the domain of others.

Moreover, they cannot be expressed in words; they have no designation, no concept, no causal factor, no conditioning factor, and cannot be illustrated by analogy. Their beginning and end are quiescent, and from the very first they are empty in themselves. This is what is called realizing the Dharma-nature precisely within the five skandhas.

Divine Maiden, any good man or good woman who wishes to seek unsurpassed bodhi must be neither ultimately real nor conventional, must transcend conceptual reckoning, and must see that the domains of ordinary beings and noble ones are neither one nor different. In brief, without abandoning the conventional and without departing from the ultimate, one thereby practices bodhi in reliance upon the Dharma-nature.

After the Blessed One had given this teaching, the Divine Maiden was inspired and joyful. Rising from her seat, she drew her robe over her right shoulder, knelt with her right knee touching the ground, respectfully joined her palms, and, with single-minded devotion, bowed at his feet and said: “Blessed One, just as you have instructed concerning the practice of bodhi, I vow to study and cultivate it.”

At that time, the Great Brahma King, lord of the Saha world-system, asked the goddess Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, in the midst of the great assembly: “Such bodhisattva conduct is truly difficult to cultivate. Good goddess, how have you attained mastery of this bodhisattva conduct?”

The goddess replied, “Great Brahma King, the teaching given by the Blessed One is indeed exceedingly profound. Sentient beings find it difficult to comprehend, for it is the wondrous and inscrutable domain of noble beings. Nevertheless, I dwell happily within this sublime Dharma. If these words are true, then may all sentient beings in this age filled with the five defilements become golden in color, endowed with the thirty-two excellent marks, neither male nor female, seated upon jeweled lotus thrones, and enjoying immeasurable peace and happiness. May celestial flowers rain down of themselves, celestial music sound of itself, and every form of offering be fully present.”

When the goddess had spoken these words, all sentient beings in this age filled with the five defilements became golden in color, endowed with the marks of a great being, neither male nor female, seated upon jeweled lotus thrones, and enjoying immeasurable peace and happiness just as in the celestial palace of Paranirmita-vaśavartin. There were no evil destinies. Jeweled trees stood in ordered rows, lotus flowers made of the seven precious substances filled the entire world, exquisitely beautiful celestial flowers made of the seven precious substances rained down, and celestial music sounded. The goddess Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, then transformed her female form into the body of a Great Brahma King.

The Great Brahma King then asked the goddess Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, “How do you practice bodhisattva conduct?”

The goddess replied, “Great Brahma King, just as the moon in water practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as a dream practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as a mirage practices bodhisattva conduct, so too do I practice bodhisattva conduct. Just as an echo practices bodhisattva conduct, so too do I practice bodhisattva conduct.”

Hearing this, the Great Brahma King said, “Revered bodhisattva, upon what meaning do you base these words?”

The goddess answered, “Great Brahma King, not a single dharma possesses true reality; all arise entirely through interdependent conditions.”

The Great Brahma King said, “According to what you say, ordinary beings ought all to attain unsurpassed bodhi!”

The goddess replied, “What do you mean by saying this? [You should know that ordinary beings hold that] the foolish are one thing and the wise another, bodhi is one thing and non-bodhi another, liberation is one thing and non-liberation another. Yet, Great Brahma King, [noble beings see that] all such dharmas are equal and without difference. They know that the true suchness of the Dharma-nature is neither one nor different, nor is there any intermediate position to which one might cling; it neither increases nor decreases.

“Great Brahma King, suppose an illusionist and his disciple, both highly skilled in conjuring illusions, go to a crossroads and gather together such materials as sand, earth, grass, and wood to perform their illusion. They cause people to see elephants, horses, chariots, and so forth; to see heaps of the seven precious substances; and to see granaries and storehouses filled to overflowing. A foolish person, unable to reflect and ignorant of illusion, regards everything seen or heard as real—real elephants, real horses, and so forth. He maintains that these alone are real and that everything else is false, and thereafter reflects no further.

“A person of understanding, however, knows the source of the illusion. Whatever he sees or hears, he thinks, ‘Everything I see—elephants, horses, and so forth—is entirely unreal. It is merely an illusion that deceives people’s eyes, causing them falsely to imagine elephants and granaries. They have names alone and no reality. Therefore, I should not cling to what I see and hear as real.’ Thereafter, through further examination, he knows them to be false.

“Thus, the wise know that dharmas are not real. They are spoken of merely according to what worldly people see and hear, but upon careful examination they are not as they appear. In this way, by examining conventional expressions, one discerns the true meaning.

“Great Brahma King, sentient beings who do not yet possess the wisdom-eye of noble beings do not know that the true suchness of all dharmas is ineffable. Therefore, when they see or hear of conditioned dharmas that undergo transformation and unconditioned dharmas that do not undergo transformation, they think according to what they have seen and heard and cling to these as truly existent. Within ultimate truth, they are unable to comprehend that the true suchness of all dharmas is ineffable.

“When noble beings see or hear of conditioned dharmas that undergo transformation and unconditioned dharmas that do not undergo transformation, however, through the power of their wisdom they do not cling to them as truly existent. They comprehend that there is nothing conditioned that undergoes transformation and nothing unconditioned that does not undergo transformation. Transformation and non-transformation are merely false conceptualizations, possessing names alone and no reality. Those noble beings then accord with conventional truth and tell others that this is the actual state of things.

“Great Brahma King, noble beings employ the vision and knowledge of the noble ones and comprehend that true suchness is ineffable; transformation and non-transformation are likewise so. Yet, in order to enable others also to understand this, they teach through the many forms of names and expressions belonging to conventional truth.”

The Great Brahma King then asked the bodhisattva Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, “How many sentient beings can understand such a profound Dharma?”

The bodhisattva replied, “Great Brahma King, the mind-kings and mental factors of the people conjured by an illusionist can understand this profound Dharma.”

The Great Brahma King said, “Conjured people do not truly exist. From where, then, could their mind-kings and mental factors arise?”

The bodhisattva replied, “[What my words mean is this:] if one knows that the Dharma-nature is neither existent nor nonexistent, then one understands this profound meaning.”

The Great Brahma King addressed the Blessed One: “Blessed One, this bodhisattva Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, is truly inconceivable, for she has penetrated this supremely profound meaning to such a degree.”

The Blessed One said, “So it is, Great Brahma King. It is exactly as you say. For a long time, the goddess Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, has instructed those who have resolved to cultivate and learn the patient acceptance of the non-arising of dharmas.”

The Great Brahma King and the Brahma assembly immediately rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms respectfully, bowed at the feet of the bodhisattva Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, and said, “How exceedingly rare! Today we have had the good fortune to encounter this great being and to hear the Dharma and its meaning taught by her.”

The Blessed One told the Great Brahma King, “In the future, this goddess Ruciraratnabhā, Wish-Fulfilling Jewel Radiance, will attain Buddhahood under the name Treasury of Auspicious Jewel Flames, a Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.”

When the Blessed One proclaimed this Dharma discourse, three hundred billion bodhisattvas attained non-retrogression from unsurpassed bodhi, while eighty billion devas and innumerable kings together with their subjects became far removed from dust and freed from defilement, attaining the purified Dharma-eye.

At that time, within the great assembly were five billion bhiksus who practiced the bodhisattva path but wished to turn back from the mind of enlightenment. Yet when they heard Bodhisattva Wish-Fulfilling Jewel Radiance expound the Dharma as above, they all attained inconceivable steadfastness, fulfilled their supreme aspirations, renewed the mind of enlightenment, removed their Dharma robes and offered them to the bodhisattva, and again aroused the supreme resolve to advance toward victory.

They vowed: “May all our roots of goodness become irreversible and be dedicated to unsurpassed enlightenment.” The Blessed One said to the Great Brahma King, “Through this merit, these bhiksus will practice in accordance with the teachings, and after ninety great kalpas they will attain realization and be liberated from birth and death.” The Blessed One then bestowed a prediction upon them, saying, “Bhiksus, after thirty incalculable kalpas, you will attain Buddhahood during an age called King of Invincible Radiance, in a land called Stainless Light.

You will simultaneously attain unsurpassed enlightenment and will all bear the same name, King Adorned with Aspirations, fully endowed with the ten epithets.”

“Great Brahma King, whoever accurately hears and remembers this wondrous Sutra of Golden Light will possess tremendous power. Suppose someone practices the six paramitas for hundreds of thousands of great kalpas but lacks skillful means [arising from the realization of emptiness]. On the other hand, suppose a good man or good woman copies this Sutra of Golden Light and, every half-month, recites it with undivided attention.

The former accumulation of merit would not equal even one hundredth part of the latter; indeed, no calculation or analogy could express the comparison. Therefore, Great Brahma King, the Tathagata encourages practitioners to study it, maintain right mindfulness, receive and uphold it, and expound it extensively. Why is this?

In the past, when the Tathagata traveled the bodhisattva path, like a valiant warrior charging into battle, the Tathagata spared not his own life in circulating this wondrous king of sutras, receiving, remembering, studying, reciting, and explaining it to others. Great Brahma King, as long as a wheel-turning king remains, the seven treasures remain; when the wheel-turning king perishes, the seven treasures naturally disappear as well.

In precisely the same way, Great Brahma King, if this king of sutras, the Sutra of Golden Light, remains, the supreme treasure of the Dharma will remain in its entirety; if it no longer remains, the Dharma treasure will also become entirely concealed. Therefore, you must listen attentively to this king of sutras, remember it, study it, recite it, and explain it extensively to many others. Encourage them also to copy it and to practice with the paramita of diligence, sparing neither their lives nor shrinking from weariness.

This is the most excellent merit among all merits. As disciples of the Tathagata, you must diligently train in this way.”

The Great Brahma King and countless hosts of Brahmas, Sakra together with the Four Heavenly Kings and their retinues of yaksas, all rose from their seats, bared their right shoulders, knelt with their right knees touching the ground, reverently joined their palms, and said, “Blessed One, together we vow to preserve and propagate this Sutra of Golden Light, and we vow to protect the Dharma masters who teach this sutra. Whatever calamities may arise, we shall eliminate them, causing these Dharma masters to possess every auspicious condition, abundant physical excellence and strength, unobstructed eloquence, and ease in both body and mind.

All their listeners likewise shall be peaceful and joyful. If the countries in which they dwell are afflicted by famine, bandits, enemies, spirits, disturbances, or harm, we devas shall protect them. When the people are secure and prosperous, free from injustice and calamity, it is through the power of us devas.

Whoever makes offerings to this sutra, we shall honor and make offerings to that person just as we would to the Blessed One, without any distinction.”

The Blessed One said to the Great Brahma King, the hosts of Brahmas, the Four Heavenly Kings, and the retinues of yaksas, “Excellent! You have heard this profound and wondrous Dharma, and you have further resolved to protect this king of the wondrous Dharma and those who receive and uphold it. You have thereby attained supreme and boundless merit and will swiftly accomplish unsurpassed enlightenment.” The Great Brahma King and all the others, having heard the Blessed One’s instruction, rejoiced and reverently accepted it.

Chapter 11: The Heavenly Kings’ Observation

At that time, Heavenly King Vaisravana, Heavenly King Dhrtarastra, Heavenly King Virudhaka, and Heavenly King Virupaksa—the four of them together—rose from their seats, bared their right shoulders, knelt with their right knees touching the ground, joined their palms toward the Blessed One, bowed their heads at his feet, and said, “Blessed One, this Sutra of Golden Light is constantly cherished by all the Blessed Ones, always revered by all bodhisattvas, and continually honored with offerings by the hosts of devas and nagas.

All devas rejoice in it, and all guardians of the world praise it. This sutra is received and upheld together by sravakas and pratyekabuddhas. It has the power to illuminate the palaces of the devas; to bestow supreme peace and happiness upon sentient beings; to bring an end to suffering in the lower realms; to eliminate every fear; to resolve all hostilities; to provide abundance in times of famine; to cure epidemics; and to dispel every calamity together with hundreds of thousands of afflictions.

Blessed One, the Sutra of Golden Light has the power to bring about such benefits, thereby benefiting us as well. We respectfully beseech the Blessed One to expound it even more extensively for us within this great assembly. When we Four Heavenly Kings and our retinues hear the supreme ambrosial flavor of such Dharma, our strength becomes abundant, our majestic radiance increases, our diligence grows still more courageous, and our spiritual powers develop further.

“Blessed One, we Four Heavenly Kings act in accordance with the true Dharma, speak in accordance with the true Dharma, and constantly use the true Dharma to serve the world. We also cause the eight classes of devas, nagas, and other beings, together with the kings of nations, always to use the true Dharma to serve the world, thereby preventing and destroying evil. We compel all spirits who lack loving-kindness and drain people’s vital essence to go far away. Blessed One, we Four Heavenly Kings, together with the generals of the twenty-eight divisions of yaksa hosts and the countless hundreds of thousands of yaksas in their retinues, observe and protect this continent of Jambudvipa with divine eyes clearer than human sight. Therefore, Blessed One, we are called guardians of the world.”

In this continent of Jambudvipa, if there is any king whose country is continually invaded by hostile enemies, whose people suffer hunger and thirst, where epidemics ⁽⁵⁴⁾ rage, and which is afflicted by hundreds and thousands of calamities, then, O Blessed One, we shall reverently make offerings of the Sutra of Golden Light [on their behalf]. And if there is a Dharma teacher who is a bhiksu and who receives, upholds, reads, and recites this sutra, we shall all go to awaken and exhort him, requesting him to teach.

Awakened and exhorted through our spiritual power, he shall go to that country and extensively expound the wondrous Sutra of Golden Light. Through the spiritual power of this sutra, all those hundreds and thousands of calamities shall be eliminated. O Blessed One, when a Dharma teacher who is a bhiksu and who upholds this sutra comes to their country, the kings should know that this sutra itself has also come to their country.

Therefore, O Blessed One, those kings should go to the Dharma teacher and listen as he expounds this sutra. Having heard it, they should rejoice and reverently make offerings to the Dharma teacher, wholeheartedly protecting him and freeing him from anxiety so that he may expound this sutra for the benefit of all. O Blessed One, for the sake of this very sutra, we Four Heavenly Kings shall together, with one mind, protect that king and his people, causing them to remain far removed from calamities and always to dwell in peace and security.

O Blessed One, if any bhiksu, bhiksuni, upasaka, or upasika receives and upholds this sutra, that king should make offerings to them and provide all necessities without allowing anything to be lacking. We Four Heavenly Kings shall then cause that king and all his people to dwell in peace and security, far removed from calamities. O Blessed One, if there is anyone who receives, upholds, reads, and recites this sutra, and the king reveres, makes offerings to, honors, and praises that person, we shall cause that king to be the most revered and honored among all kings, and all other kings shall praise and extol him.

When the great assembly heard these words, everyone rejoiced, accepted them, and kept them in mind.

Notes:

⁽⁴⁸⁾ Translated in full, it means that praising the Buddha is a merit like a lotus flower.

⁽⁴⁹⁾ A literal translation of the original text is “dark room” (secret chamber).

⁽⁵⁰⁾ It is not known what “pure black food” means; it is only known that Taisho 39/272 says that dyeing it black is also acceptable. However, why the food must be black, and why it must be eaten before sunrise, are not explained in the cited source.

⁽⁵¹⁾ Skillful means: an adroit method. Supreme cause and condition: a superior factor.

⁽⁵²⁾ Knower: the subject of cognition. Doer: the subject of action.

⁽⁵³⁾ That is, exposure of the body to birds.

⁽⁵⁴⁾ Epidemics are epidemic diseases, seasonal illnesses, or, generally speaking, infectious diseases.