金光明最勝王經

Chapter 26: Renouncing the Body and Life

After recounting to the great assembly the past story of the ten thousand devas, the Blessed One again addressed the Bodhi Tree Goddess and the great assembly: “In the past, when the Tathagata followed the bodhisattva path, he not only gave water and food to save the lives of the school of fish, but even relinquished his own cherished body. Such an event is worthy of your contemplation together.”

At that time, the Blessed One—the Tathagata, Worthy One, Perfectly Enlightened One; the highest and most honored throughout heaven and earth; the one whose hundreds of thousands of rays of light illuminated the worlds throughout the ten directions; the one most perfect in knowledge of the world and replete with great merit—went with the bhiksus and the entire great assembly to the settlement of Bat-gia-ra and entered a forest.

The ground there was level and free of thorns; renowned flowers and soft grasses covered the earth. The Blessed One told the elder Ananda, “Spread a sitting cloth for the Tathagata beneath that tree.” The elder obeyed and, after spreading the sitting cloth, said, “O Blessed One, I have spread the sitting cloth and prepared the seat. May the Blessed One know that the proper time has come.” The Blessed One went and sat there cross-legged, holding his body upright and establishing right mindfulness.

He said to the bhiksus, “Would you like to see the relics of the bodhisattva who practiced austerities in ancient times?” The bhiksus replied, “We would like to see them.” The Blessed One then pressed the ground with his hand adorned with a hundred merits. At once, the great earth quaked in six ways and split open, and a stupa made of the seven precious substances suddenly appeared, covered above by a net of jewels. Seeing this, the great assembly regarded it as exceedingly rare.

The Blessed One immediately rose from his seat, paid homage to the Dharma treasure, circumambulated it clockwise, and then returned to his seat. He told the elder Ananda, “Open the door of the stupa.” The elder opened it and saw a casket made of the seven precious substances, adorned with wondrous jewels. The elder said to the Blessed One, “There is a casket made of the seven precious substances, adorned with many kinds of jewels.” The Blessed One said, “Open it.” Obeying his command, the elder opened it and saw relics as white as white agate, snow, and white lotuses ⁽¹⁰⁰⁾.

The elder said to the Blessed One, “Inside the casket are relics of an extraordinarily beautiful color.” The Blessed One said, “Bring the relics of the great being here.” The elder Ananda then took the relics and reverently presented them to the Blessed One. Taking them in his hands, the Blessed One said to the bhiksus, “Behold the relics of the bodhisattva who practiced austerities.” He then spoke these verses:

⁽¹⁾ The bodhisattva’s lofty virtue

was joined with awakened wisdom;

courageous and diligent,

he perfected all six paramitas.

Constantly practicing without cease,

and solely for the sake of bodhi,

he never departed from steadfastness,

and his mind knew no weariness.

“Bhiksus, together you should reverently bow to the bodhisattva’s relics. These relics are imbued with the immeasurable fragrances of morality, concentration, and wisdom. They are the supreme field of merit and are exceedingly difficult to encounter.” The bhiksus and the entire great assembly, all single-mindedly, joined their palms and reverently bowed their heads to those relics, praising them as rare.

At that time, the elder Ananda stepped forward, bowed at the feet of the Blessed One, and said, “O Blessed One, you are the great teacher, surpassing all others and revered by all sentient beings. Why do you bow to these sacred bone relics?” The Blessed One taught, “Elder Ananda, it was by virtue of these relics that the Tathagata swiftly realized unsurpassed bodhi. To repay a former kindness, the Tathagata reverently bows to them.” He further said, “Ananda, the Tathagata shall dispel the doubts of you and the entire great assembly by recounting the former story of these relics.

Think well upon it, focus your minds single-pointedly, and listen.” The elder Ananda said, “We earnestly wish to hear it. May the Blessed One reveal and explain it to us.”

The Blessed One taught, “Elder Ananda, in the past there was a king named Great Chariot. He possessed immense wealth and many treasures; his treasuries and granaries were filled to overflowing, his troops were valiant and mighty, and everyone admired him. The king also constantly used the true Dharma to teach and transform even those beset by misfortune.

The people of his realm were numerous, and there were no hostile enemies. His queen bore three sons, all handsome and dignified, whom everyone delighted to behold. The crown prince was named Mahabala, the second prince was named Mahadeva, and the youngest prince was named Mahasattva.

At that time, the king went on an excursion into the mountains and forests, and the three princes accompanied him. Eager to seek flowers and fruits, the three brothers separated from the others, wandered onward, and came to a great bamboo forest, where they rested. The first prince said, ‘I feel afraid.

Might there be fierce beasts here that will harm us?’ The second prince said, ‘I have never begrudged my own body; I fear only that our loved ones might suffer the pain of separation.’ The third prince said to his two elder brothers:

⁽²⁾ This is a dwelling place

of seers and immortals.

I feel no fear,

nor the pain of separation.

My body and mind

are filled with joy—

a sign that I shall gain

extraordinary merit!

“After the three princes had spoken of their intuitions, they went onward and saw a tigress that had given birth to seven cubs. Only a few days had passed since their birth, but the mother tigress, surrounded constantly by her cubs, was hungry and thirsty. Her body was gaunt and emaciated, and she appeared to be on the verge of death. The first prince said, ‘This tigress is truly pitiable. Surrounded constantly by her cubs, she cannot go in search of food. In her extreme hunger, she will surely have to devour her own cubs.’ Prince Mahasattva asked his brother, ‘What does this mother tigress ordinarily eat?’ The first prince said to his younger brother:

⁽³⁾ Tigers, leopards, wolves, and lions

eat only warm flesh and blood;

they eat nothing else

that could relieve this hunger.

“Hearing this, the second prince said, ‘This tigress is starving and about to die, but how could we obtain the food our elder brother described? Who would be willing to relinquish body and life to relieve her hunger?’ The first prince said, ‘There is nothing more difficult to relinquish than one’s own body.’ Prince Mahasattva said, ‘We cherish our bodies and lives, and we lack wisdom; we are incapable of doing anything beneficial for others.

But a great being possesses a heart of great compassion and constantly sacrifices himself for the benefit of others.’ Prince Mahasattva then thought privately, ‘For hundreds of thousands of lifetimes, this body of mine has been cast aside to decay without bringing any benefit. Why should I not relinquish it today to relieve the suffering of this tigress’s hunger?’ The three princes spoke together as described above, each feeling pity and compassion.

They gazed sorrowfully at the starving tigress and reluctantly departed. Yet Prince Mahasattva continued to think privately, ‘Now is precisely the proper time for me to relinquish this body. Why is this so?

⁽⁴⁾ Since time immemorial,

I have guarded this body,

this foul and impure body

in which no delight can be found.

I provide it with bedding

and also with clothing;

I furnish it with carriages and horses

and abundant precious possessions.

⁽⁵⁾ Yet this body decays and perishes,

for it is by nature impermanent;

its desires are never satisfied,

and though preserved, it still must die.

I sustain and nurture it,

yet it brings harm to me;

in the end it abandons me,

knowing neither gratitude nor obligation!’

Furthermore, this body is impermanent and of no benefit to me. This body is as fearsome as a bandit and as filthy as excrement. Today I shall command this body to perform a noble deed.

In the ocean of birth and death, it shall become a great ship. It shall leave samsara behind and attain liberation. The prince further thought: By relinquishing this body, I shall relinquish no small number of grievous illnesses and manifold terrors.

This body can only disintegrate. It is as fragile as a bubble upon water. It is a deep place where worms gather, sustained only because sinews, bones, blood vessels, and veins are bound together.

Therefore, I should relinquish it to seek supreme and ultimate nirvana. There one bids eternal farewell to impermanence, forever departs from birth and death, and forever severs the defilements of worldly dust. There one cultivates through the power of samadhi and the power of wisdom and is adorned with hundreds of merits.

There one perfects omniscience and realizes the wondrous Dharma-body. Having thus perfected and realized it, I shall bestow the bliss of the Dharma upon boundless sentient beings. At that time, Prince Sattva aroused great courage, made a great vow, and strengthened his resolve through great loving-kindness and compassion.

But the prince feared that his two elder brothers, out of attachment and fear, would prevent him, so he said, “Elder brothers, go on ahead. I shall follow shortly.” Prince Mahasattva then returned to the forest and went to where the starving tigress lay. He removed all his garments, hung them upon a bamboo tree, and made this vow:

⁽⁶⁾ For the sake of sentient beings

throughout the Dharma realm,

I earnestly seek bodhi,

the supreme awakened wisdom.

Arousing great compassion

that cannot be shaken,

I relinquish this body

to which ordinary beings cling.

⁽⁷⁾ The state of bodhi

is free from all affliction;

all who possess wisdom

dearly cherish it.

However many sentient beings

are in the great ocean of suffering,

I vow to rescue them

and bring them to bodhi.

Having made this vow, the prince lay down and abandoned himself before the starving tigress. Yet because of the awe-inspiring compassionate power of the bodhisattva, the tigress could do nothing to him. Seeing this, the bodhisattva ran up a high mountain and cast himself down, but divine beings caught him, so he suffered no injury.

The prince thought, “The tigress is faint with hunger and has not the strength to eat me.” He arose and searched for a knife, but none was to be found. Therefore, the prince pierced his neck with a piece of dry bamboo until blood flowed, then returned to the tigress. At that moment, the great earth quaked in six ways, like water stirred by the wind, surging upward and plunging downward without rest.

The sun gave no light, as though obscured by Rahu. Darkness spread everywhere, and no light remained. The devas scattered renowned flowers and exquisite fragrances throughout the forest.

From the sky, the devas beheld this scene; their hearts rejoiced in sympathy, and they exclaimed at its rarity. Together they praised him, saying, “Excellent, great being!” They extolled him:

⁽⁸⁾ The great being employs

great compassion to rescue living creatures,

beholding all sentient beings

as his only child;

courageous and joyful,

his heart knows no regret,

he relinquishes his body to relieve suffering—

how inconceivable this deed!

⁽⁹⁾ He will assuredly attain

true, transcendent permanence,

casting off birth and death

and every kind of bondage;

swiftly he will realize

the awakened wisdom of bodhi,

peaceful, tranquil, and blissful,

manifesting the Unborn.

The starving tigress then smelled the blood flowing from the bodhisattva’s neck. She licked it up and devoured all the bodhisattva’s flesh, leaving only his bones.

When the eldest prince saw the earth quake, he said to his younger brother:

⁽¹⁰⁾ The great earth, mountains, and rivers

are all trembling;

darkness covers the four directions,

and there is no sunlight;

heavenly flowers are falling

throughout the sky—

surely these are signs

that our youngest brother has relinquished his life.

Hearing his elder brother, the second prince spoke these verses to himself:

⁽¹¹⁾ I heard Sattva

speak words of compassion

when he saw the starving tigress,

her body wasted and gaunt.

Tormented so greatly by hunger,

she would surely devour even her own cubs.

I fear that our youngest brother

has already relinquished his body.

The second prince was overwhelmed by grief and anguish, weeping and lamenting. He immediately returned with his elder brother to the tigress’s dwelling. There they saw their brother’s garments hanging upon the bamboo, while his bones and hair lay scattered about. Blood had stained the entire ground red. At the sight, they fainted and lost all control of themselves. They fell upon their brother’s bones and only regained consciousness after a long while. Raising their hands, they wailed, wept loudly, and lamented:

⁽¹²⁾ Our brother was fair in countenance,

and our parents loved him above all.

Why did we leave together,

yet now he has abandoned his life and will not return?

⁽¹³⁾ If our father and mother ask us,

what shall we say?

Better that we too relinquish our lives—

what purpose is there in living?

The two princely brothers wept in grief and sorrow, then reluctantly departed to return home. Meanwhile, the attendants of the youngest prince said to one another, “Where has the prince gone? We must find him.”

The queen, meanwhile, was sleeping in a lofty chamber. In a dream she beheld inauspicious signs. Both her breasts were cut off. All her teeth fell out. She had three young doves, but one was seized and killed, leaving the other two terrified. When the earth quaked, the queen awoke, her heart filled with sorrow:

⁽¹⁴⁾ Why today

does the great earth quake?

Rivers and forests

are all trembling;

the sun is dim,

as though obscured;

my eye twitches and my breasts tremble,

unlike on ordinary days.

⁽¹⁵⁾ My heart is as though struck by an arrow,

oppressed by anxiety and fear;

my entire body trembles,

beyond my control.

The inauspicious signs

that I beheld in my dream

must portend some calamity

extraordinary in nature!

Milk suddenly flowed from the queen’s breasts. She thought that some strange misfortune must have occurred. At that time, a maidservant heard people outside say that they had been unable to find the prince.

Greatly alarmed, she hurried in and reported to the queen, “May Your Majesty know that people outside have scattered in every direction searching for the prince, but they have not yet found him.” Hearing this, the queen grew still more fearful. Her eyes filled with tears, and she went to the king and reported, “Great King, I have heard people outside say that our youngest and most beloved son has gone missing.” On hearing this, the king was terrified and sobbed, “Alas!

I have lost my beloved son.” Yet he wiped away his tears and comforted the queen: “Virtuous lady, weep no more. Let us go together to search for our beloved son.” Then he and the queen, together with the ministers and people, left the royal city and scattered in all directions to search. After a short while, a high minister approached and reported, “I have heard that the princes are still alive.

Your Majesty, please do not worry. Only the youngest prince has not yet been found.” Hearing this, the king lamented, “Alas, what suffering! I have lost my most beloved son!

My joy has been but little;

now that my son is lost,

my suffering is great.

If anyone could restore

my son alive,

then even if I lost my own life,

I would feel no sorrow.”

Hearing this, the queen felt as though struck by an arrow and lamented:

⁽¹⁷⁾ My three sons

went with their attendants,

together entering the forest

to delight in its scenery.

Now only the youngest

has not returned;

surely some calamity

has befallen him!

Next, a second high minister came before the king. The king immediately asked, “Where is my son?” Stricken with grief, his tongue dry and his throat parched, the minister could not speak and did not know how to answer. The queen said:

⁽¹⁸⁾ Minister, speak quickly!

Where is my son?

My whole body burns,

as though scorched by fire;

terrified and distraught,

I have lost all composure.

Do not let my heart

split apart!

The high minister had no choice but to report to the king that the prince had relinquished his body. Upon hearing this, the king and queen were overcome by unbearable anguish. They ran toward the place where the prince had relinquished his body. Reaching the bamboo forest where the bodhisattva had sacrificed himself, they saw his bones scattered about. Everyone threw themselves upon the ground, nearly dying. They were like great trees felled by a violent wind. They lost consciousness. The minister sprinkled them with water, and after a while they revived. Again raising their hands, they wept and lamented:

⁽¹⁹⁾ Calamity has befallen you, my son!

How beautiful you were!

Why did death

overtake you first?

If only your father

had died before you,

he would not have had to behold

such terrible suffering as this!

The queen partially regained consciousness, her hair disheveled and tangled. Beating her abdomen with both hands, she writhed upon the ground. Like a fish cast upon dry land, like a cow that has lost her calf, the queen mourned in anguish:

⁽²⁰⁾ Who has killed my son,

leaving only his bones?

I have lost my beloved child;

how can I bear such anguish!

⁽²¹⁾ Who has killed my child

and brought about this tragedy?

My heart is not made of diamond—

how could it not shatter!

⁽²²⁾ In a dream I saw

my breasts being cut off,

and all my teeth falling out;

now I suffer such misery!

⁽²³⁾ I also dreamed of three doves;

one was seized and carried away.

Indeed, I have lost my precious child;

the ill-omened dream was not false!

At that time, the king, the queen, and their two sons all wailed aloud and cast aside their jeweled necklaces. Together with the people of the kingdom, they gathered the bodhisattva’s relics, enshrined them in a stupa, and made offerings to them. Elder Ananda, you should know that these are the relics of that bodhisattva.

The Blessed One further said to Elder Ananda: In the past, the Tathagata was still possessed of greed, hatred, and delusion, together with every kind of affliction. Yet even within the five evil destinies, the Tathagata responded to circumstances and rescued sentient beings from those places. How much more so now, when the Tathagata has extinguished all afflictions and even their habitual tendencies no longer remain, is called the Teacher of Gods and Humans, and possesses omniscience!

Could he not, for the sake of each and every sentient being, pass through many kalpas in the hells and all other places, undergoing suffering in their stead and enabling them to escape birth and death, afflictions, and samsara? At that time, wishing to restate the meaning of what had been spoken, the Blessed One uttered the following verses:

⁽²⁴⁾ The Tathagata recalls the past,

through immeasurable, countless kalpas;

at times he was a king,

at times he was a prince.

⁽²⁵⁾ He constantly practiced great giving,

even giving his cherished body,

vowing to escape the suffering of birth and death

and attain great bodhi.

⁽²⁶⁾ Long ago there was a great kingdom

whose king was named Great Chariot;

the prince was named Courageous,

and gave freely without reluctance.

⁽²⁷⁾ The prince had two elder brothers,

Great Chariot and Great Deva.

The three brothers went on an excursion

and gradually entered the mountain forest.

⁽²⁸⁾ Seeing a starving tigress,

he thought in this way:

“This tigress is tormented by hunger

and has nothing to eat.”

⁽²⁹⁾ Seeing this, the great being

feared that she would devour her cubs;

therefore, without cherishing his body,

he relinquished it to save mother and young.

⁽³⁰⁾ The great earth and the mountains

all shook at the same time;

rivers and seas also seethed,

with raging waves and backward-flowing waters.

⁽³¹⁾ Heaven and earth lost their light,

becoming so dark that nothing could be seen.

The birds and beasts of forest and field

fled or flew away from their dwellings.

⁽³²⁾ The two brothers, bewildered at losing their younger brother,

were overwhelmed by grief and anguish;

at once, together with their attendants,

they searched throughout every forest thicket.

⁽³³⁾ The two brothers said to one another,

“Let us return deep into the mountains.”

Looking all around, they did not see their brother,

but saw only the starving tigress.

⁽³⁴⁾ The mother tigress and her seven cubs

had mouths entirely stained with blood;

remnants of bones and hair

lay scattered over the ground.

⁽³⁵⁾ They also saw flowing blood

staining several forest trees.

When the two brothers saw this,

great terror arose in their hearts.

⁽³⁶⁾ They fell to the ground unconscious,

senseless and knowing nothing;

their bodies were covered with dust,

and their faculties lost awareness.

⁽³⁷⁾ The attendants of the two princes

wept, their hearts fearful and distressed;

they sprinkled them with water until they revived,

then raised their hands and wailed aloud.

⁽³⁸⁾ When the bodhisattva relinquished his life,

his mother was in the palace,

together with five hundred palace maidens,

enjoying pleasures and delights.

⁽³⁹⁾ From both breasts of the queen

milk suddenly began to flow;

her entire body felt as though pierced by needles,

and she suffered painful unease.

⁽⁴⁰⁾ Suddenly thinking that she had lost her child,

she felt as though an arrow had struck her heart;

at once she reported to the king

the suffering she was enduring.

⁽⁴¹⁾ Unable to restrain her weeping,

she spoke piteously to the king:

“Your Majesty, you should know

that I am suffering beyond measure.

⁽⁴²⁾ Milk suddenly flows from my breasts

and cannot be stopped;

my entire body feels pierced by needles,

and burning anguish makes my belly feel ready to burst.

⁽⁴²⁾ From the ill-omened dream I had before,

I know for certain that I have lost my beloved child.

Your Majesty, please save my life

and find out whether my child is alive or dead.

⁽⁴⁴⁾ I dreamed of three doves;

the smallest was my beloved child,

but it was suddenly seized and carried away—

my grief is beyond expression.

⁽⁴⁵⁾ I am overwhelmed by fear

and swiftly approaching death.

I fear that my child has lost his life;

Your Majesty, please go quickly and search for him.

⁽⁴⁶⁾ I have also heard people outside say

that the youngest prince cannot be found.

My heart is deeply agitated;

Your Majesty, please have compassion for me!”

⁽⁴⁷⁾ After the queen spoke to the king,

her whole body collapsed to the ground;

her mind was dazed by pain,

and she fainted, wholly unaware.

⁽⁴⁸⁾ When the palace maidens saw the queen

faint and fall upon the ground,

they raised their voices in loud lamentation,

bewildered, as though they had lost their refuge.

⁽⁴⁹⁾ Hearing the queen’s words,

the king too was overwhelmed with distress;

he ordered all his ministers

to search for his most beloved son.

⁽⁵⁰⁾ The king and his ministers left the royal city

and separated to conduct the search;

weeping, they asked everyone they met,

“Where have you seen the prince?

⁽⁵¹⁾ Is the prince alive or dead?

Does anyone know where he has gone?

How can I behold him

and dispel my fear and anxiety?”

⁽⁵²⁾ Everyone heard the report spread

that the prince had died.

All who heard it were filled with compassion,

and could scarcely contain their sorrow.

⁽⁵³⁾ At that time, King Great Chariot

rose, crying out in lamentation,

and went to where the queen lay unconscious,

sprinkling water upon her body.

⁽⁵⁴⁾ After water was sprinkled upon her,

the queen revived only after a long while;

weeping bitterly, she asked the king,

“Is my child still alive?”

⁽⁵⁵⁾ The king said to the queen,

“I have sent everyone

to search in the four directions for the prince,

but there is no news yet.”

⁽⁵⁶⁾ The king further told the queen,

“Do not grieve so deeply.

Try to compose yourself a little,

so that we may go together to search for our child.”

⁽⁵⁷⁾ The king and the queen

swiftly set forth in the royal carriage,

uttering cries of anguish,

their anxious hearts burning like fire.

⁽⁵⁸⁾ Many thousands upon tens of thousands of people

followed the king;

they too wished to search for the prince,

and their lamentations never ceased.

⁽⁵⁹⁾ The king earnestly searched for his beloved son,

his eyes looking in all four directions.

He saw a man approaching,

his hair disheveled and his body covered in blood,

⁽⁶⁰⁾ his entire body stained with dust and earth,

returning in sorrow and tears.

When the king saw this ominous appearance,

his heart burned with still greater fear and anxiety.

⁽⁶¹⁾ The king raised both hands

and wailed uncontrollably.

The first chief minister

hurried to the king’s side,

⁽⁶²⁾ and, forcing himself to speak, reported:

“Please do not grieve so deeply.

The prince whom Your Majesty loves most

has not yet been found,

⁽⁶³⁾ but surely he will arrive shortly

and dispel Your Majesty’s anxiety.”

The king continued onward

and encountered the second minister.

⁽⁶⁴⁾ This minister came before the king

and reported with tears streaming down:

“The two princes are still alive,

but are stricken with great anguish.

⁽⁶⁵⁾ As for the third prince,

impermanence has already swallowed him.

A starving tigress that had just given birth

was about to devour her own cubs.

⁽⁶⁶⁾ When the young Prince Sattva saw this,

compassion arose in his heart;

he vowed to seek the unsurpassed path

and widely deliver all beings.

⁽⁶⁷⁾ With his mind wholly fixed upon great bodhi,

vast and profound as the ocean,

he climbed to the summit of a high mountain

and cast himself down before the starving tigress.

⁽⁶⁸⁾ The tigress was so weak that she could not

seize and devour the prince;

therefore, the prince used a bamboo shard

to pierce his own throat and spill his blood.

The tigress licked up the blood and devoured the prince,

leaving only his bones.

⁽⁶⁹⁾ When the king and queen heard this,

they both fainted,

their hearts overwhelmed by grief

amid the raging fire of affliction.

⁽⁷⁰⁾ The minister took scented water

and sprinkled it upon the king and queen.

When they revived, they screamed and wailed,

beating their own chests and bellies with their hands.

⁽⁷¹⁾ The third minister

reported to the king in this way:

“I saw the two princes

lying unconscious in the forest.

⁽⁷²⁾ Only after this servant sprinkled them with cold water

did the two princes revive.

Looking throughout the four directions,

they saw as though flames were spreading everywhere.

⁽⁷³⁾ They rose, then fell again,

wailing without cease;

raising their hands, they lamented,

‘Our younger brother was truly incomparable!’

⁽⁷⁴⁾ When the king heard these words,

his anxiety burned still more fiercely.

The queen cried aloud

and lamented in this way:

⁽⁷⁵⁾ “My youngest child,

whom I loved so dearly,

has now been

devoured by the demon of death!

My two elder children,

though still alive,

are being consumed

by the fire of grief.

⁽⁷⁶⁾ I must go quickly

to the foot of that mountain,

to comfort them

and preserve their lives.”

The queen immediately

urged the carriage onward,

longing to reach swiftly

the place where her youngest child had relinquished his life.

⁽⁷⁷⁾ On the road she met her sons,

who walked along weeping,

beating their bellies in anguish.

all their majestic bearing was gone.

Seeing this, their parents,

grief-stricken, embraced their sons,

and together entered the mountain forest

where the youngest had given up his life.

⁽⁷⁸⁾ When they reached the place

where the bodhisattva had relinquished his body,

the entire family wailed and wept,

their anguish reaching the utmost extreme;

they removed their jeweled necklaces,

and, grieving together,

gathered the bones

of the bodhisattva's body.

⁽⁷⁹⁾ Then, together with everyone,

they jointly made offerings:

they placed the relics

within this casket,

and at that place erected

a stupa of the seven precious substances,

before returning to the royal city

in sorrow.

⁽⁸⁰⁾ Elder Ananda,

the Sattva of former times

is now I, Muni;

do not think it was anyone else.

⁽⁸¹⁾ The king was Suddhodana,

the queen was Maya,

the crown prince was Maitreya,

and the second prince was Manjusri.

⁽⁸²⁾ The tigress was Mahaprajapati ⁽¹⁰¹⁾,

her five cubs were the five bhiksus ⁽¹⁰²⁾,

one more was Maudgalyayana,

and another was Sariputra.

⁽⁸³⁾ The Tathagata recounts this former event

to show that only benefiting others

is the bodhisattva practice

and the cause of attaining Buddhahood:

this entire great assembly

should train in this way.

⁽⁸⁴⁾ When the bodhisattva relinquished his body,

he made a great vow,

vowing that his bones

would bring immense benefit

to countless sentient beings

throughout the many kalpas to come.

⁽⁸⁵⁾ And this very place

is precisely where, in former times,

the bodhisattva relinquished his body;

it is the site of the stupa of the seven precious substances,

which, after the passage of many kalpas,

became buried deep beneath the earth.

⁽⁸⁶⁾ Through the power of his former vow

to liberate sentient beings

whenever the opportunity arose,

the precious stupa now appears

to bring benefit

to countless humans and devas.

When the Blessed One recounted this former event, the entire great assembly, including innumerable humans and devas, was overcome with deep emotion, rejoiced, and praised it as something never before known; together they aroused the aspiration for unsurpassed bodhi. The Blessed One again told the Bodhi Tree Goddess, “The Tathagata bowed in reverence to repay a debt of gratitude.” Then he withdrew his spiritual power, and the precious stupa returned beneath the earth.

Chapter 27: The Bodhisattvas' Praise

When the Blessed One Sakyamuni proclaimed the Sutra of Golden Light, immeasurable bodhisattvas from the lands of the ten directions each came from their own lands to Vulture Peak, where the Blessed One was. Prostrating with all five parts of their bodies touching the ground, they paid homage to him; then, single-mindedly joining their palms, they praised him with different mouths but one voice.

⁽¹⁾ The Blessed One's physical form

is the color of gold;

his light spreads everywhere

like a mountain of pure gold,

immaculate and gentle

like a lotus flower,

adorned magnificently

with myriad colors.

⁽²⁾ The thirty-two marks

adorn his entire body;

the eighty excellent characteristics

embellish it to perfection.

His radiant brilliance

is without equal,

lucid and clear like

the full moon.

⁽³⁾ His voice is clear and pure,

exceedingly subtle and wondrous,

majestic as thunder

and like the roar of a lion.

Possessing eight qualities ⁽¹⁰³⁾,

it accords with every being,

surpassing even the calls

of the kalavinka and other birds.

⁽⁴⁾ His countenance is adorned

by a hundred wondrous merits;

his perfect radiance

is unstained by any impurity.

His serene wisdom

is like the ocean;

his vast merit

is like space.

⁽⁵⁾ His aureole illuminates throughout

the lands of the ten directions;

in accordance with conditions, he transforms and liberates

immeasurable living beings.

When craving and defilement cease,

habitual tendencies also end;

the torch of Dharma burns forever

and is never extinguished.

⁽⁶⁾ Compassionately bringing benefit

to all kinds of sentient beings,

both now and in the future,

he grants them peace and happiness.

He constantly expounds to them

the truth of ultimate meaning,

enabling them to realize

true and pure nirvana.

⁽⁷⁾ The Blessed One teaches

the unsurpassed ambrosial Dharma,

bestowing the principles

of wondrous ambrosia,

leading beings into the citadel

of ambrosial nirvana,

and enabling them to enjoy

the ambrosia of Dharma bliss.

⁽⁸⁾ Constantly abiding within

the great ocean of birth and death,

he rescues countless sentient beings

from suffering,

establishing them firmly

upon the secure great path

and granting them inconceivable,

wish-fulfilling joy.

⁽⁹⁾ His ocean of merit

is exceedingly deep and vast;

no analogy

can illustrate it.

He constantly arouses great compassion

toward sentient beings,

never ceasing to transform and liberate them

through skillful means.

⁽¹⁰⁾ The ocean of his wisdom

has no outer boundary.

Though humans and devas

together might try to fathom it,

even throughout

thousands of myriads of kotis of kalpas,

they could not comprehend

even the smallest part.

⁽¹¹⁾ Our brief praise

of the Buddha's virtues

is only a single drop

in that ocean of virtue.

We dedicate this accumulation of merit

to all sentient beings,

vowing that together we may swiftly realize

the wondrous fruit of bodhi.

The Blessed One then told the bodhisattvas, “Excellent, excellent! You have skillfully praised the qualities of the Buddha in this way, benefiting sentient beings and widely carrying out the Buddha's work. This can eradicate immeasurable evil karma and engender immeasurable blessings.”

Chapter 28: Suvarnaprabhasa's Praise

At that time, the bodhisattva Suvarnaprabhasa immediately rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Blessed One, and praised him.

⁽¹⁾ The Blessed One's excellent marks

are perfected through a hundred merits;

immeasurable virtues

adorn him naturally.

His pervasive purity

is delightful for all to behold;

his light shines forth

like a thousand suns.

⁽²⁾ His light blazes

with myriad colors;

his majestic excellent marks

are like a mass of precious jewels,

like the rising sun

illuminating space,

with crimson and white

intermingled with golden hues.

⁽³⁾ And like a golden mountain,

he spreads his light

throughout every place

in hundreds of thousands of lands,

eradicating the immeasurable suffering

of sentient beings

and bestowing upon them

unsurpassed peace and happiness.

⁽⁴⁾ His excellent marks are complete

and supremely majestic and pure;

sentient beings delight in beholding him

and never grow weary.

His hair is soft and fine,

deep blue in color,

like jet-black bees

gathering upon a beautiful flower.

⁽⁵⁾ Great sympathetic joy and great equanimity

adorn him magnificently;

great loving-kindness and great compassion

are perfected in him.

His supremely wondrous marks

adorn his body,

formed by the dharmas

that constitute the factors of awakening.

⁽⁶⁾ He bestows upon sentient beings

countless merits and blessings,

so that they may always obtain

great peace and happiness.

Adorned

with wondrous virtues,

he spreads his light

through thousands of myriads of lands.

⁽⁷⁾ His radiance and excellent marks

are utterly perfect and luminous;

thus he is like the sun

blazing brightly in the sky.

And like Mount Sumeru,

complete in every virtue,

his transformation bodies pervade

the lands of the ten directions.

⁽⁸⁾ His golden mouth is supremely beautiful

and filled with majesty.

His teeth are white, even, and closely set,

resembling snow and jade.

His entire countenance

is beyond compare,

with the white urna mark

curling clockwise;

⁽⁹⁾ luminous, lustrous, fresh, and white,

it resembles crystal,

and also the full moon

shining majestically in the sky.

The Blessed One told the bodhisattva Suvarnaprabhasa, “The bodhisattva's praise of the Buddha's virtues in this way is truly inconceivable. It benefits sentient beings and enables those who previously had no knowledge of them to follow and cultivate the teaching.”

Chapter 29: The Tree Goddess's Praise

At that time, the Bodhi Tree Goddess also praised the Blessed One in verses.

⁽¹⁾ Homage to the wisdom

that is utterly pure;

homage to the wisdom

that constantly seeks the true Dharma;

homage to the wisdom

that departs from what is contrary to Dharma;

homage to the wisdom

that forever transcends discrimination.

⁽²⁾ Rare is the practice

that has no boundary;

rare and difficult to behold,

like the udumbara flower;

rare, like the ocean

that holds the king of mountains firm ⁽¹⁰⁴⁾;

rare is the light

that is beyond measure.

⁽³⁾ Rare is the vow

of vast loving-kindness and compassion;

rare is the radiance

that surpasses the sun.

He proclaims this sutra,

the jewel among sutras,

compassionately bringing benefit

to countless living beings.

⁽⁴⁾ Manifesting quiescence,

his sense faculties are concentrated and still;

entering quiescence,

he reaches the citadel of nirvana;

abiding in quiescence,

he dwells in the samadhis of the Dharma ⁽¹⁰⁵⁾;

penetrating quiescence,

he fathoms the profound domain.

⁽⁵⁾ Abiding within

unsurpassed emptiness,

his disciples also perceive

the self to be empty,

and also perceive all dharmas

entirely without self-nature,

and also sees sentient beings

as wholly quiescent.

⁽⁶⁾ I constantly recollect

all the Blessed Ones;

I constantly delight in beholding

all the Blessed Ones;

I constantly yearn

for the Blessed Ones;

I constantly encounter

the suns that are the Blessed Ones.

⁽⁷⁾ I constantly pay homage to

all the Blessed Ones;

with longing and aspiration,

my heart never abandons them;

moved to tears,

my heart never ceases;

I vow to serve them,

my heart never wearying.

⁽⁸⁾ May the Blessed One

arouse the mind of great compassion

and allow me always to behold

the Blessed One’s majestic countenance.

I pray that the Blessed One,

together with the Pure Assembly,

will constantly deliver

countless humans and devas.

⁽⁹⁾ Your body is empty and luminous,

just like space;

its transformations are like

illusory images and the moon in water ⁽¹⁰⁶⁾.

May you proclaim

the ambrosia of nirvana,

thereby bringing forth

the amassed body of merit.

⁽¹⁰⁾ The pure domain

of the Blessed One,

his compassion and right conduct,

are all inconceivable;

sravakas and pratyekabuddhas

cannot fathom them,

nor can even

the bodhisattvas fully comprehend them.

⁽¹¹⁾ May the Blessed One

be mindful of me

and always allow me to behold

the body of the Great Compassionate One.

With my three kinds of karma,

never growing weary,

I shall serve the Great Benevolent One.

May I swiftly

escape birth and death

and merge with suchness.

After hearing these verses of praise, the Blessed One addressed the Bodhi Tree Goddess in his Brahma voice: “Excellent, good woman! You are able to utter such praises, benefiting both yourself and others, extolling the wondrous marks of the Tathagata’s Dharma body—the true, unerring, and luminous body. Through the merit of this praise, you shall swiftly attain unsurpassed bodhi and shall also enable sentient beings to cultivate as you do. Whoever hears these praises shall enter the Ambrosia and the gateway of Non-arising.”

Chapter 30: Sarasvati’s Praise

At that time, the goddess Mahasarasvati immediately rose from her seat, reverently placed her palms together, and praised the Blessed One with the following words:

I reverently pay homage to you, Sakyamuni, the Tathagata, the Worthy One, the Perfectly Enlightened One. Your body is the color of gold. Your neck is like mother-of-pearl. Your face is like the full moon. Your eyes are like blue lotuses. Your lips and mouth are red and beautiful like crystal. Your nose is high, long, and straight like a golden peak. Your teeth are white, even, and close-set like white lotuses. The radiance of your body shines like a hundred thousand suns. The hue of that radiance resembles Jambu gold.

Your speech is never erroneous. You open the three gates of liberation and reveal the three paths to enlightenment. Your mind is always pure, and so too are your intentions.

The places where you dwell and the places where you walk ⁽¹⁰⁷⁾ are also always pure. Your deportment is never deficient, and your conduct is never careless. You practiced austerities for six years, turned the Dharma wheel in three cycles, transformed and delivered suffering sentient beings, and brought them back to the shore of enlightenment.

Your bodily form resembles a great nyagrodha tree. You cultivated and perfected the six paramitas, and your three kinds of karma are flawless. You possess omniscience and have perfectly accomplished the benefit of self and others.

Whatever you say is for the sake of sentient beings. Your speech is never fruitless. You are the great lion of the Sakya clan—steadfast, courageous, and perfect in the eight liberations.

I now praise, to the extent of my ability, but a small portion of the Blessed One’s qualities. This is only like a mosquito drinking water from the great ocean. Yet I dedicate this merit to all sentient beings, praying that together we may forever escape the suffering of birth and death and accomplish the unsurpassed path.

The Blessed One said to the goddess Mahasarasvati: “Excellent, good woman! You have cultivated for a long time and possess great eloquence, and now you have also offered this praise of the Tathagata. This shall enable you swiftly to realize the supreme Dharma gate, to perfect the marks and excellences in their radiant fullness, and to benefit all beings.”

Chapter 31: Entrusting the King of Sutras

At that time, the Blessed One proclaimed to the entire assembly, which included countless bodhisattvas, humans, and devas: “You should know that throughout innumerable great kalpas, the Tathagata diligently practiced austerities and only then attained this extremely profound Dharma—the Dharma that is the principal cause of the wisdom of bodhi—and I have now taught it to you. Who among you possesses the courageous resolve reverently to preserve this Dharma? After the Tathagata enters nirvana, who among you will be able to disseminate and circulate this Dharma, causing it to remain in this world for a long time?”

At that time, within the great assembly were sixty kotis of bodhisattvas and sixty kotis of devas, who spoke with different mouths but in a single voice: “Blessed One, every one of us is joyful and delighted, and, sparing not our own lives, shall reverently preserve this extremely profound Dharma—the Dharma that is the principal cause of the wisdom of bodhi, which the Blessed One attained only after practicing austerities throughout innumerable great kalpas. After the Blessed One enters nirvana, we shall disseminate and circulate this Dharma, causing it to remain in this world for a long time.” The great bodhisattvas then spoke the following verses before the Blessed One:

⁽¹⁾ The Blessed One speaks the truth

and abides in the true Dharma;

that very truth

shall protect this sutra.

⁽²⁾ Great compassion is our armor,

and great loving-kindness the ground on which we stand;

through the power of loving-kindness and compassion,

we shall protect this sutra.

⁽³⁾ When the accumulation of merit

is perfected, the accumulation of wisdom arises;

that very perfection

shall protect this sutra.

⁽⁴⁾ We shall vanquish every kind of Mara,

destroy all false doctrines,

eliminate all evil views,

and protect this sutra.

⁽⁵⁾ The Heavenly Kings and Sakra,

Brahma Kings and the eight classes of beings—

those devas and benevolent spirits

shall protect this sutra.

⁽⁶⁾ Upon the earth and throughout the sky,

abiding long in these places,

they shall reverently obey the Buddha’s teaching

and protect this sutra.

⁽⁷⁾ In accord with the four Brahma abodes,

adorned with the Four Noble Truths,

and victorious over the four kinds of Mara,

we shall protect this sutra.

⁽⁸⁾ Space may become obstructive matter,

and obstructive matter may become space,

but the Dharma upheld by the Buddha

can never be overturned.

When the Four Heavenly Kings heard the Blessed One ask who would protect the Dharma, they all rejoiced in and vowed to protect that Dharma, speaking at once and in a single voice these verses:

⁽⁹⁾ As for this Dharma sutra,

we and our retinues

shall all single-mindedly protect it

so that it may circulate far and wide.

⁽⁹⁾ Whoever upholds this sutra

creates the principal cause of bodhi;

from every direction, we shall

protect and serve such a person.

Sakra reverently placed his palms together and spoke these verses:

⁽¹⁰⁾ The Blessed One realized this Dharma

and, wishing to repay kindness received,

proclaimed this sutra

for the benefit of bodhisattvas.

⁽¹¹⁾ Mindful always of

repaying the Blessed One’s kindness,

I shall protect this sutra

and those who receive and uphold it.

The Tusita deva-putra reverently placed his palms together and spoke these verses:

⁽¹²⁾ Of those for whom the Blessed One teaches this sutra,

whoever is able to receive and uphold it

shall be born in Tusita,

destined for the seat of enlightenment.

⁽¹³⁾ Blessed One, I rejoice

to relinquish the pleasures of the devas

and dwell in Jambudvipa,

proclaiming this King of Sutras.

The Brahma King, lord of the Saha world, reverently placed his palms together and spoke these verses:

⁽¹⁴⁾ The countless samadhis,

the dhyanas and the liberations,

all issue from this sutra;

therefore, this sutra must be proclaimed.

⁽¹⁵⁾ Wherever this sutra is proclaimed,

I shall forsake my own pleasures

in order to hear this sutra,

and shall constantly protect that place.

The son of the Mara King, named Merchant Leader, reverently placed his palms together and spoke these verses:

⁽¹⁶⁾ Those who uphold this sutra,

a scripture in accord with right conduct,

will not follow the practices of Mara

and will eradicate the works of Mara.

⁽¹⁷⁾ Therefore, we too shall

protect this sutra;

with great diligence,

we shall spread it wherever we may be.

The Mara King reverently placed his palms together and spoke these verses:

⁽¹⁸⁾ Those who uphold this sutra

subdue all afflictions;

such people as these

I shall preserve in peace and happiness.

⁽¹⁹⁾ Those who expound this sutra

shall give Mara no opportunity;

through the spiritual might of the Blessed One,

I shall protect them.

The divine prince Manjusri also spoke these verses before the Blessed One:

⁽²⁰⁾ The wisdom and awakening of the Blessed One

are proclaimed within this sutra;

therefore, whoever upholds this sutra

makes offerings to the Blessed One.

⁽²¹⁾ I shall uphold this sutra

and expound it to the devas;

whoever listens with reverence

I shall exhort toward bodhi.

The Venerable Maitreya joined his palms reverently and spoke these verses:

⁽²²⁾ Those who stand steadfastly

in the essential nature of bodhi—for them

I shall become a friend

who needs no invitation;

I shall protect and uphold this king of sutras,

even at the cost of my life.

⁽²³⁾ Having heard this Dharma,

I shall return to Tusita;

through the empowerment of the Blessed One,

I shall proclaim it to devas and humans.

The foremost elder Mahakasyapa joined his palms reverently and spoke these verses:

⁽²⁴⁾ The Blessed One has said

that I possess little wisdom;

therefore, according to my ability,

I shall protect and uphold this sutra.

⁽²⁵⁾ Whoever can uphold this sutra,

I shall receive and support;

I shall bestow upon them unobstructed command of words

and unobstructed eloquence ⁽¹⁰⁸⁾,

and I shall always rejoice in their merit,

praising them, saying, “Excellent!”

The elder Ananda joined his palms toward the Blessed One and spoke these verses:

⁽²⁶⁾ Directly from the Blessed One

I have heard countless sutras,

but never before have I heard

this king among all sutras.

⁽²⁷⁾ I have heard this sutra

personally in Your presence;

to those who delight in wisdom and awakening,

I shall widely propagate it.

At that time, the Blessed One saw that all the bodhisattvas, devas, humans, and the entire assembly had resolved to propagate and protect this king of sutras, encourage bodhisattvas onward, and widely benefit sentient beings. The Blessed One therefore praised them, saying, “Excellent! You are able sincerely to propagate this king of sutras in such a manner, and you even vow that after the Tathagata enters nirvana, you will not allow this king of sutras to disappear.

This deed is precisely a principal cause of unsurpassed bodhi, and the merit thereby attained could not be fully described even over many kalpas. The fourfold assembly of the Tathagata’s disciples, as well as other good men and good women, who make offerings to, venerate, copy, circulate, and explain this king of sutras shall attain the same merit. Therefore, all of you in this great assembly should diligently carry out the Tathagata’s exhortation.”

At that time, when the entire assembly heard the Blessed One’s instruction, they were all filled with great joy, faithfully accepted it, and respectfully put it into practice.

Notes:

⁽¹⁰⁰⁾ The original text says kumuda. Some say it is a white lotus, some say it is a red lotus, and some say that before blooming it is white but after blooming it becomes deep red. Here, the interpretation of a white lotus is more appropriate.

⁽¹⁰¹⁾ Great Lord (Mahaprajabati) (?) ⁽¹⁰²⁾ These are the Buddha’s first five bhiksus.

⁽¹⁰³⁾ Three sutras discuss this; I have selected one: the Brahma Metaphor Sutra. That sutra states that the Buddha’s voice has eight qualities: wondrous, easily understood, profound, gentle and sweet, neither deceptive nor erroneous, endowed with wisdom and awakening, and harmonious (Taisho 39/337).

⁽¹⁰⁴⁾ It should properly be stated in reverse.

⁽¹⁰⁵⁾ Samadhi: another name for meditative concentration.

⁽¹⁰⁶⁾ One simile, the heat haze, has been omitted for brevity of wording. Illusory appearances, heat hazes, and the moon reflected in water undergo myriad transformations.

⁽¹⁰⁷⁾ The place where the Buddha abides and the path where the Buddha proceeds are suchness and the wisdom and awakening of suchness.

⁽¹⁰⁸⁾ “Words” means speech and language, including literary expression. “Eloquence” means oratorical ability.