金光明最勝王經

CHAPTER FIVE: ERADICATING KARMIC OBSTACLES

At that time, the Blessed One abided in Right Discernment and entered a most profound and wondrous meditative absorption. From the pores of the Buddha’s body he emitted a great light of innumerable hundreds of thousands of diverse colors. Within that light appeared the lands of all the Buddhas, whose number could not be matched even by comparison with the sands of the Ganges rivers throughout the ten directions.

When the evil age of the five defilements was illumined by this light, the beings there who had committed the ten evil karmas and the five heinous offenses, slandered the Three Jewels, been unfilial toward their venerable parents, treated their teachers with contempt, or offended Brahmins—and who deserved to fall into the hells, the realm of hungry ghosts, the animal realm, and so forth—were reached by the light in their dwelling places.

After those sentient beings saw the light, through its power they all attained peace and happiness, became upright and beautiful, were endowed with excellent physical characteristics, were adorned with merit and wisdom, and beheld the Buddhas. At that time, Indra, the entire assembly of devas, the goddess of the Ganges River, and the great multitude, through the power of this rare light, all came to where the Buddha was.

They circumambulated him three times to the right, withdrew, and sat to one side.

Then the deva Indra, empowered by the Buddha’s majestic might, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms toward the Buddha, and said:

“Blessed One, how should good men and good women who aspire to unsurpassed, perfect enlightenment, cultivate the Mahayana, embrace all sentient beings afflicted by erroneous and inverted views, and who have previously created sinful karmic obstacles, repent so that these may be eradicated?”

The Buddha said to the deva Indra:

“Excellent! Excellent, good man! You now cultivate the path because you wish to bring purity, liberation, peace, and happiness to immeasurable and boundless beings. You have compassion for the world and bring benefit and well-being to all. If beings have committed offenses because of karmic obstacles, they should be urged and encouraged, throughout the six periods of day and night, to bare the right shoulder, kneel on the right knee, respectfully join their palms, concentrate their minds single-pointedly, and personally declare:

“‘I take refuge and bow in homage to all the present Buddhas throughout the ten directions who have attained unsurpassed, perfect enlightenment, turned the wondrous Dharma wheel, preserved and illuminated the Dharma wheel, poured down the great rain of Dharma, sounded the great Dharma drum, blown the great Dharma conch, erected the great Dharma banner, and kindled the great Dharma torch.... Wishing to benefit and bring happiness to beings, they constantly practice the giving of Dharma, guide and encourage the multitude of beings, enable them to attain the great fruit, and realize eternal bliss. Before all such Buddhas, Blessed Ones, and others, with body, speech, and mind I bow my head, sincerely take refuge, and pay homage with utmost devotion!

“‘Those Blessed Ones, through true wisdom, the true eye, true realization, and true impartiality, see and know all the good and evil karma of every being. Since beginningless samsara, I have wandered in accordance with evil and, together with other beings, created sinful karmic obstacles, bound by greed, anger, and delusion! When I did not know the Buddha, did not know the Dharma, and did not know the Sangha, I did not know good from evil.

Through body, speech, and mind, I then committed the heinous offenses: with malicious intent I caused the Buddha’s body to bleed, slandered the true Dharma, disrupted the harmony of the Sangha, killed arhats, and killed my father or mother.... Through the three bodily acts, four verbal acts, and three mental acts, I committed the ten evil karmas. I performed them myself, instructed others to perform them, and rejoiced upon seeing others perform them.

“‘Toward good people, I perversely gave rise to slander and abuse. I used false weights and measures, passed off the counterfeit as genuine, and gave impure food and drink to others. I harmed parents who had taken birth throughout the six realms.

I stole property belonging to stupas, the Sangha of the four directions, or the resident Sangha and used it as I pleased. I did not delight in observing the laws established by the Blessed One, nor did I follow the instructions of my teachers. Upon seeing practitioners of the shravaka, pratyekabuddha, or Mahayana paths, I delighted in reviling them, causing regret and distress to arise in their minds.

When I saw someone surpassing me, I became jealous. When giving wealth or Dharma, I constantly gave rise to stinginess and regret. Covered by ignorance and with my mind deluded by wrong views, I failed to cultivate wholesome causes and allowed evil to increase.

In the presence of the Buddhas I gave rise to slander, calling Dharma non-Dharma and non-Dharma Dharma....

“‘The Buddhas, through true wisdom, the true eye, true realization, and true impartiality, know and see all such offenses. I now take refuge! Before the Buddhas, I disclose them all and dare not conceal them! What I have not yet done, I shall never do; all offenses already committed I now repent! The karmic obstacles I have created deserve rebirth in the hells, the animal realm, the realm of hungry ghosts, the realm of asuras, and among the eight difficult circumstances. May all my existing karmic obstacles in this life be eradicated! May I not undergo their evil retribution in future lives!

“‘Just as the great bodhisattvas of the past, while cultivating the practices of enlightenment, repented all their karmic obstacles, so today I also repent my karmic obstacles. I disclose them all and dare not conceal them! May the offenses I have committed be eradicated, and in the future I shall never again dare to commit evil!

“‘Just as the great bodhisattvas of the future, while cultivating the practices of enlightenment, will repent all their karmic obstacles, so today I also repent my karmic obstacles. I disclose them all and dare not conceal them! May the offenses I have committed be eradicated, and in the future I shall never again dare to commit evil!

“‘Just as the great bodhisattvas presently dwelling in the worlds of the ten directions, while cultivating the practices of enlightenment, have repented all their karmic obstacles, so today I also repent my karmic obstacles. I disclose them all and dare not conceal them! May the offenses I have committed be eradicated, and in the future I shall never again dare to commit evil!’

“Good man, for this reason, if someone commits an offense, they must not conceal it even for a single instant, much less for a day, a night, or a long period. If one who has committed an offense seeks purity, that person should harbor shame and remorse, believe that evil retribution will certainly occur in the future, and become deeply fearful. One should repent in this manner! It is like a person whose head and clothes have caught fire: that person urgently seeks to extinguish the flames at once. Until the fire has been extinguished, their mind cannot be at ease. One who has committed an offense should act in the same way, immediately repenting so that the offense may swiftly be eradicated.

“If someone wishes to be born into a wealthy and happy household abounding in treasures and wishes to resolve to cultivate the Mahayana, that person should also repent and eradicate karmic obstacles. If one wishes to be born into an affluent and noble family, into a family of Brahmins or kshatriyas, or to become a wheel-turning king endowed with the seven treasures, one should also repent and eradicate karmic obstacles.

“Good man, if someone wishes to be born among the devas of the Four Great Kings, the Thirty-Three, Yama, Tushita, Delight in Transformation, or Mastery over Others’ Transformations, that person must also repent and eradicate karmic obstacles. If one wishes to be born among the devas of the Brahma Assembly, the Ministers of Brahma, Great Brahma, Lesser Light, Immeasurable Light, Light-Sound Purity, Lesser Purity, Immeasurable Purity, Universal Purity, Cloudless, Merit-Born, Abundant Fruit, No Affliction, No Heat, Excellent Appearance, Excellent Vision, or the Ultimate Form Realm, one should also seek to repent and eradicate karmic obstacles.

“If one wishes to attain the fruit of stream-entry, once-returning, non-returning, or arhatship, one must also repent and eradicate karmic obstacles. If one wishes to seek the three knowledges, the six higher powers, the enlightenment of a shravaka or pratyekabuddha, sovereign enlightenment, up to the Ultimate Ground, the wisdom of omniscience, pure wisdom, inconceivable wisdom, immovable wisdom, or the complete and universal wisdom of samyaksambodhi, one must also repent and eradicate karmic obstacles.

“Why is this? Good man, it is because all dharmas arise from causes and conditions. The Tathagata has taught that, because causes and conditions differ, the characteristics of arising and cessation also differ. Thus, all dharmas of the past have already entirely ceased, and none of their karmic obstacles remains. These conditioned dharmas had not yet arisen in the present, but now they arise; yet future karmic obstacles will no longer arise.

“Why is this? Good man, it is because all dharmas are empty! The Tathagata has taught that there is no self, person, being, or life span; there is also no arising, cessation, or conditioned dharma. Good man, all dharmas depend upon the fundamental, which likewise cannot be expressed. Why is this? Because it transcends all characteristics! If good men and good women enter this wondrous truth in such a manner and give rise to faith and reverence, this is called attaining the fundamental where there is no being. It is in this sense that repentance and eradication of karmic obstacles are taught.

“Good man, if a person perfects four dharmas, that person can eradicate karmic obstacles and become forever pure. What are the four? First, not giving rise to erroneous thoughts and perfecting right mindfulness. Second, not giving rise to slander regarding the profound principle. Third, giving rise to the mind of omniscience toward bodhisattvas at the initial stage of practice. Fourth, arousing immeasurable loving-kindness toward all beings. These are called the four dharmas.”

Then the Blessed One spoke this verse:

“Good man, there are four kinds of karmic obstacles that are difficult to eradicate. What are the four?

“First, committing extremely grave offenses against the bodhisattva discipline.

“Second, giving rise to slander toward the Mahayana sutras.

“Third, being unable to increase one’s own roots of goodness.

“Fourth, being attached to the three realms of existence and having no aspiration to escape them.

“There are also four antidotes to karmic obstacles. What are the four?

“First, drawing near with all one’s heart to all the Tathagatas in the worlds of the ten directions and confessing every offense.

“Second, for the sake of all beings, exhorting the Buddhas to teach the profound and wondrous Dharma.

“Third, rejoicing in all the merit possessed by every being.

“Fourth, dedicating all one’s roots of goodness and merit to unsurpassed, perfect enlightenment.”

At that time, the deva Indra said to the Buddha:

“Blessed One, among the men and women of the world, some can cultivate the Mahayana practices and others cannot. How can they rejoice in the roots of goodness and merit of all beings?”

The Buddha said:

“Good man, although some beings are not yet able to cultivate the Mahayana, throughout the six periods of day and night they should bare the right shoulder, kneel on the right knee, respectfully join their palms, concentrate their minds single-pointedly, and practice rejoicing. They will obtain immeasurable merit and should say:

“‘I now rejoice in all beings presently dwelling in the worlds of the ten directions who cultivate generosity, morality, mental cultivation, and wisdom. Through the merit produced by rejoicing in this way, I shall certainly realize the most honored, supreme, unequaled, and wondrous fruit. I likewise rejoice in all roots of goodness possessed by every being of the past and future.

“‘I further rejoice in and praise with utmost sincerity all the merit possessed by bodhisattvas at the initial stage of practice who have presently aroused the mind of enlightenment, practiced the bodhisattva conduct throughout hundreds of great kalpas, accumulated great merit, attained the patient acceptance of the non-arising of dharmas, reached non-retrogression, and become bodhisattvas bound to only one more birth. I likewise rejoice in and praise all the merit of bodhisattvas of the past and future.

“‘Furthermore, all the Buddhas, Worthy Ones, and Perfectly Enlightened Ones presently dwelling in the worlds of the ten directions have realized wondrous enlightenment and, to liberate beings, turn the unsurpassed Dharma wheel, bestow the Dharma without obstruction, sound the Dharma drum, blow the Dharma conch, erect the Dharma banner, pour down the rain of Dharma, and compassionately exhort and transform all beings, enabling them to accept the teaching in faith and, through the gift of Dharma, attain abundant, inexhaustible peace and happiness. I rejoice in all this!

“‘Moreover, I rejoice in all the merit and accumulated roots of goodness possessed by bodhisattvas, shravakas, and pratyekabuddhas, and in the acts that enable beings who have not yet perfected such merit to bring it to perfection! In the same way, with utmost sincerity I also rejoice in and praise all merit possessed by the Buddhas, bodhisattvas, shravakas, and pratyekabuddhas of the past and future.’

“Good man, by rejoicing in this way one will obtain an immeasurable accumulation of merit. Suppose beings as numerous as the sands of the Ganges throughout the three-thousand-great-thousand world system all eliminated their afflictions and became arhats. If a good man or good woman were, throughout their life, constantly to make offerings to those arhats of the finest clothing, food and drink, bedding, medicines, and other requisites, such merit would not equal even one-thousandth of the merit of rejoicing described above.

“Why is this? It is because the merit of making offerings is finite and measurable and does not encompass all merit. The merit of rejoicing is immeasurable and innumerable and can encompass all the merit of the three periods of time. Therefore, one who wishes to increase supreme roots of goodness should cultivate such merit of rejoicing. If a woman wishes to transform her female body and become a man, she should also cultivate the merit of rejoicing; she will certainly become a man according to her aspiration.”

Then the deva Indra said to the Buddha:

“Blessed One, I now understand the merit of rejoicing and the merit of exhortation! I pray that you will teach me this matter so that all future bodhisattvas may turn the Dharma wheel and present bodhisattvas may practice correctly!”

The Buddha said to the deva Indra:

“If good men or good women aspire to unsurpassed, perfect enlightenment, they must cultivate the paths of the shravaka, pratyekabuddha, and Mahayana. Throughout the six periods of day and night, with the deportment described above, they should concentrate their minds single-pointedly and say:

“‘I now take refuge in all the Buddhas, the Blessed Ones throughout the ten directions, who have attained unsurpassed, perfect enlightenment but have not yet turned the unsurpassed Dharma wheel and intend to relinquish their bodies and enter nirvana. With utmost sincerity I bow in homage to all those Buddhas and exhort them to turn the great Dharma wheel, pour down the great rain of Dharma, kindle the great Dharma lamp, illuminate the path of truth, bestow the Dharma without obstruction, refrain from entering parinirvana, abide in the world for a long time, and liberate all beings, bringing them peace and happiness... as previously stated... up to inexhaustible peace and happiness!

“‘I now dedicate the merit of this exhortation to unsurpassed, perfect enlightenment. Just as the great bodhisattvas of the past, future, and present dedicate the merit of exhortation to enlightenment, so too do I dedicate the merit of my exhortation to unsurpassed, perfect enlightenment!’

“Good man, suppose someone filled the three-thousand-great-thousand world system with the seven treasures and offered them to a Tathagata.

“If another person exhorted the Tathagata to turn the great Dharma wheel, the merit attained by the latter would surpass that attained by the former. Why is this? It is because the former person’s merit comes from giving material wealth, while the latter person’s merit comes from giving the Dharma. Good man, let alone an offering of the seven treasures filling a single three-thousand-great-thousand world system: even if someone filled great-thousand world systems as numerous as the sands of the Ganges with the seven treasures and offered them to all the Buddhas, the merit of exhortation would still surpass that person’s merit.

“This is because the giving of Dharma has five superior benefits. What are the five?

“First, the giving of Dharma benefits oneself and others, whereas material giving does not do so in the same way.

“Second, the giving of Dharma can lead beings beyond the three realms, whereas the merit of material giving does not lead beyond the desire realm.

“Third, the giving of Dharma can purify the Dharma body, whereas material giving merely enhances the physical body.

“Fourth, the giving of Dharma is inexhaustible, whereas material giving is exhaustible.

“Fifth, the giving of Dharma can eliminate ignorance, whereas material giving merely subdues craving.

“Therefore, good man, the merit of exhortation is truly immeasurable, boundless, and difficult to illustrate by analogy. In the past, when I practiced the bodhisattva path, I exhorted the Buddhas to turn the great Dharma wheel. Because of those roots of goodness, today all the Indras, Brahma kings, and others exhort me to turn the great Dharma wheel.

“Good man, because the purpose of requesting the turning of the Dharma wheel is to liberate beings and bring them peace and happiness, in former lives, while practicing for enlightenment, I exhorted the Tathagatas to remain in the world for a long time and not enter parinirvana. Through these roots of goodness, I attained the ten powers, the four fearlessnesses, the four unobstructed eloquences, great loving-kindness, great compassion, and innumerable unique qualities of a Buddha.

“Although I shall enter nirvana without remainder, my true Dharma will abide in the world for a long time. My Dharma body is pure and incomparable, endowed with all kinds of wondrous characteristics, immeasurable wisdom, immeasurable sovereignty, and immeasurable, inconceivable merit. All beings receive its benefit, which could not be fully described even in hundreds of thousands of myriads of kalpas.

The Dharma body encompasses all dharmas, yet no dharma encompasses the Dharma body. The Dharma body eternally abides without falling into the view of eternalism; although it is also described as cessation, it is not the view of annihilationism. It can destroy the diverse erroneous views of beings and produce their many kinds of true insight.

It can unbind all beings, and there is no bondage it cannot undo. It can plant the roots of goodness of beings, mature those not yet mature, and liberate those already mature.

“It neither acts nor moves, is far removed from turmoil, quiescent and unconditioned, sovereign and blissful. It transcends the three periods of time yet can manifest within them. From it arise the spheres of the shravakas and pratyekabuddhas and the practices of the great bodhisattvas. The essential nature of all Tathagatas is without difference. All these qualities arise through the power of the roots of goodness and merit of exhortation. I have now attained such a Dharma body.

“Therefore, if someone wishes to attain unsurpassed, perfect enlightenment, the roots of goodness and merit produced by explaining to another person even a single sentence or verse from the sutras are immeasurable—how much more so the merit of exhorting the Tathagata to turn the great Dharma wheel, remain in the world for a long time, and not enter parinirvana!”

The deva Indra again said to the Buddha:

“Blessed One, if good men and good women cultivate the paths of the Three Vehicles in pursuit of unsurpassed, perfect enlightenment, how should they dedicate their roots of goodness to the wisdom of omniscience?”

The Buddha said to the deva Indra:

“Good man, if beings seek enlightenment, cultivate the paths of the Three Vehicles, and wish to dedicate their roots of goodness, throughout the six periods of day and night they should earnestly and reverently declare with utmost sincerity:

“‘Since beginningless samsara, all roots of goodness I have acquired through cultivating and accomplishing practices in the presence of the Three Jewels—even giving a handful of food to an animal, reconciling disputes with kind words, accepting the Three Refuges and the precepts, or possessing roots of goodness arising from repentance, exhortation, and rejoicing...—I now consciously gather together and give back to all beings without regret. These are roots of goodness belonging to the share of liberation, immeasurable, pure, and unobstructed according to the knowledge and vision of the Buddhas, the Blessed Ones.

“‘I give back to all beings all such roots of goodness and merit without abiding in the conception of characteristics and without abandoning the mind that discerns characteristics. In this same way, I give all my roots of goodness and merit back to all beings. May I obtain wish-fulfilling hands that, when moved through empty space, cause treasures to rain down and fulfill the aspirations of beings, bringing them inexhaustible wealth and happiness, limitless wisdom, and unhindered eloquence in the wondrous Dharma. Together with all beings, may I realize unsurpassed, perfect enlightenment and attain omniscience. Furthermore, all the immeasurable wholesome dharmas generated through these roots of goodness I also dedicate to unsurpassed enlightenment.

“‘Moreover, just as the great bodhisattvas of the past, while cultivating the path, dedicated all the merit and roots of goodness they acquired to the wisdom of all modes, and as the bodhisattvas of the present and future do likewise, I also dedicate all my roots of goodness and merit to unsurpassed, perfect enlightenment. Through these roots of goodness, I pray that all beings and I may together attain perfect enlightenment.

“‘Just like other Buddhas seated beneath the bodhi tree at the place of awakening—pure, unobstructed, and inconceivable; abiding in the inexhaustible Dharma treasury of dharanis and the Shurangama samadhi; destroying the immeasurable armies of Mara Papiyan; seeing and knowing all that should be seen and known; and completely penetrating all that should be penetrated—may I likewise, in a single instant, clearly illuminate all things. Then, during the latter part of the night, may I realize the Dharma of amrita and the meaning of amrita.... May all beings and I together realize such wondrous enlightenment!

“‘Just like:

“‘Amitayus Buddha—Supreme Light Buddha—Wondrous Light Buddha—Akshobhya Buddha—Virtuous Excellent Light Buddha—Lion’s Radiance Buddha—Hundredfold Radiance Buddha—Netted Radiance Buddha—Jeweled Characteristics Buddha—Jeweled Flame Buddha—Flaming Light Buddha—Blazing Radiance Buddha—Auspicious Supreme King Buddha—Wondrous Voice Buddha—Wondrous Adornment Buddha—Dharma Banner Buddha—Supremely Excellent Body Buddha—Lovely Form Body Buddha—Universally Illuminating Light Buddha—King of Brahma Purity Buddha—Supreme Nature Buddha... and all such Tathagatas, Worthy Ones, and Perfectly Enlightened Ones of the past, future, and present, who manifested responsive transformation bodies, attained unsurpassed, perfect enlightenment,

and turned the unsurpassed Dharma wheel to liberate beings... may I do likewise.’ This should be explained extensively as above.”

“Good man, if men and women of pure faith accept and uphold this Chapter on Eradicating Karmic Obstacles from the Sutra of the Supreme King of Golden Light, read and recite it, remember it without forgetting, and explain it extensively to others, they will attain an immeasurable and boundless accumulation of great merit. Suppose all beings throughout the three-thousand-great-thousand world system were simultaneously to obtain human bodies and, after becoming human, all attain the path of pratyekabuddhahood.

“Suppose further that good men and good women, throughout their lives, respectfully honored and made the four requisites as offerings to each pratyekabuddha, presenting to each of them the seven treasures piled as high as Mount Sumeru. After those pratyekabuddhas entered nirvana, they erected stupas of precious materials as offerings to them. Each stupa was twelve yojanas in height and width, and they constantly made offerings to it of flowers, incense, banners, streamers, and jeweled canopies. Good man, what do you think? Would those people acquire much merit?”

The deva Indra replied:

“Very much indeed, Blessed One!”

“Good man, if another person were to accept and uphold this Chapter on Eradicating Karmic Obstacles from the Sutra of the Supreme King of Golden Light, read and recite it, remember it without forgetting, and explain it extensively to others, then the previously described merit of making offerings would not equal even one-hundredth of that person’s merit. Even a hundred thousand myriad kotis of parts, or any calculation or analogy, could not approach it.

“Why is this? It is because those good men and good women abide in right practice, exhorting all the Buddhas throughout the ten directions to turn the unsurpassed Dharma wheel, and are joyfully praised by all the Buddhas. Good man, as I have taught, among all gifts, the gift of Dharma is supreme.

“Therefore, good man, no other act can compare with establishing offerings before the Three Jewels! No other act can compare with encouraging others to accept the Three Refuges, to uphold all the precepts without transgression, and to ensure that the three karmic activities are not fruitless! No other act can compare with encouraging all beings in all worlds, according to their strength, ability, aspirations, and inclinations, to arouse the mind of enlightenment within the Three Vehicles!

No other act can compare with swiftly enabling all beings of all worlds throughout the three periods of time to become unobstructed and accomplish immeasurable merit! No other act can compare with enabling all beings in all lands throughout the three periods of time to attain samyaksambodhi without obstruction! No other act can compare with encouraging all beings in all lands throughout the three periods of time swiftly to escape the suffering of the four evil destinies!

No other act can compare with encouraging all beings in all lands throughout the three periods of time to eradicate extremely grave evil karma! No other act can compare with encouraging beings to become liberated from every suffering and affliction! No other act can compare with freeing them from all fears, torments, and oppressive sufferings!

No other act can compare with encouraging all beings, before the Buddhas of the three periods of time, to rejoice in all merit and make vows for enlightenment!

“No other act can compare with encouraging beings to eliminate evil conduct and abusive karma, aspire to accomplish all merit, constantly exhort others to make offerings to, honor, and praise the Three Jewels wherever they live, and encourage beings purely to cultivate meritorious practices and completely perfect enlightenment! Therefore, you should know that no merit can compare with exhorting the Three Jewels throughout all worlds of the three periods of time; exhorting beings to perfect the six paramitas; requesting the turning of the unsurpassed Dharma wheel; requesting the Buddhas to remain in the world for immeasurable kalpas; and requesting them to proclaim immeasurable, wondrous, and profound Dharma!”

At that time, the deva Indra, the goddess of the Ganges River, immeasurable Brahma kings, and the Four Great Heavenly Kings rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, bowed in homage, and said to the Buddha:

“Blessed One, we have all heard this Sutra of the Supreme King of Golden Light. We shall now accept and uphold it, read and recite it fluently, explain it extensively to others, and abide in accordance with its Dharma. Why is this, Blessed One? It is because we seek unsurpassed, perfect enlightenment and wish to practice according to the Dharma, in conformity with the many supreme characteristics contained in this meaning!”

Then the Brahma kings, the deva Indra, and the others at the Dharma assembly scattered many kinds of mandarava flowers over the Buddha. The earth of the three-thousand-great-thousand world system shook mightily. All heavenly drums and musical instruments sounded without being played. Golden light shone throughout the world, and wondrous voices resounded.

The deva Indra said to the Buddha:

“Blessed One, all these events arise precisely through the majestic spiritual power of the Sutra of Golden Light, which compassionately rescues and protects all, brings manifold benefits, increases the various roots of goodness of bodhisattvas, and eradicates karmic obstacles!”

The Buddha said:

“So it is! So it is! It is exactly as you have said! Why is this? Good man, I recall that in the distant past, immeasurable hundreds of thousands of asamkhyeya kalpas ago, a Buddha named Tathagata Great Illuminating Jeweled King, Worthy One, and Perfectly Enlightened One appeared in the world and remained there for sixty-eight billion kalpas.

“At that time, Tathagata Great Illuminating Jeweled King wished to liberate humans, devas, Indras, Brahma kings, shramanas, Brahmins, and all other beings, bringing them peace and happiness. At his first Dharma assembly after appearing in the world, he liberated hundreds of thousands of billions of billions of myriads of beings. They all attained arhatship, exhausted the outflows, and became sovereign and unobstructed in the three knowledges and six higher powers.

At his second assembly, he again liberated ninety thousand billions of billions of myriads of beings, who all attained arhatship, exhausted the outflows, and became sovereign and unobstructed in the three knowledges and six higher powers. At his third assembly, he again liberated ninety-eight thousand billions of billions of myriads of beings, who all attained arhatship and perfected the qualities described above.

“Good man, at that time I had a woman’s body and was named Merit-Treasure Light. At the third assembly, I drew near to that Blessed One, accepted and upheld this Sutra of Golden Light, read and recited it, explained it extensively to others, and sought unsurpassed, perfect enlightenment.

“That Blessed One gave me this prediction: ‘In a future age, this woman Merit-Treasure Light will become a Buddha named Shakyamuni Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.’

“After relinquishing that female body, I thenceforth transcended the four evil destinies, was born among humans and devas, and enjoyed supreme and wondrous happiness. For eight thousand four hundred lives I became a wheel-turning king... until today, when I attained perfect enlightenment and my name resounded throughout the world.”

The great assembly at the Dharma gathering suddenly beheld Tathagata Great Illuminating Jeweled King turning the unsurpassed Dharma wheel and teaching the wondrous Dharma.

“Good man,” the Buddha continued, “to the east of this Saha world, beyond Buddha lands as numerous as the sands of hundreds of thousands of Ganges rivers, is a world called Jeweled Adornment. Tathagata Great Illuminating Jeweled King now dwells in that land. He has not entered parinirvana but teaches the wondrous Dharma and extensively transforms the multitude of beings. The Buddha you have seen is that very Buddha!

“Good man, if good men or good women hear the name of Tathagata Great Illuminating Jeweled King, they will attain non-retrogression on the bodhisattva grounds and reach great nirvana. If a woman hears that Buddha’s name, as her life is about to end she will see that Buddha come before her. Having seen him, she will ultimately never again assume a female body. Good man, this wondrous Sutra of Golden Light brings manifold benefits, increases the various roots of goodness of bodhisattvas, and eradicates karmic obstacles.

“Good man, wherever a bhikshu, bhikshuni, upasaka, or upasika teaches this wondrous Sutra of Golden Light to others, that country will attain four kinds of wholesome roots and blessings. What are the four? First, the king will be free from illness and escape all calamities. Second, his life span will be long and unobstructed. Third, there will be no enemies, and his armies will be brave and strong. Fourth, the country will be peaceful, prosperous, rich, and joyful, and the true Dharma will circulate freely. Why is this? It is because such human kings are constantly protected by Indra, the Brahma kings, the Four Heavenly Kings, and the hosts of yakshas.”

Then the Blessed One said to the assembly of devas:

“Good men, is this true?”

At that time, immeasurable Indras, Brahma kings, Four Heavenly Kings, and hosts of yakshas replied to the Blessed One simultaneously and with one voice:

“So it is! So it is! If this wondrous King of Sutras is taught and recited in any country, then we four kings will constantly come to protect its rulers and accompany them whether they walk or stand. If those kings encounter calamities, obstacles, or enemies, we four kings will cause them all to be eliminated. We will also remove sorrow and epidemics, increase their life spans, bring auspicious signs, fulfill their wishes, and cause joy constantly to arise in their minds. We can also make all the soldiers in that country brave and strong!”

The Buddha praised them:

“Excellent! Excellent, good men! It is exactly as you have said! You should practice in this way! Why is this? It is because when these rulers conduct their affairs in accordance with the Dharma, all their subjects follow the king in cultivation. When they cultivate in accordance with the Dharma, you will all thereby gain superior physical strength, radiant palaces, and powerful retinues!”

Indra, the Brahma kings, and the others said to the Buddha:

“So it is, Blessed One!”

The Buddha said:

“If this wondrous scripture is taught, read, and circulated in any place, the chief ministers and assistant ministers of that country will receive four benefits. What are the four? First, they will be harmonious and affectionate toward one another, honoring and cherishing each other. Second, they will constantly be loved and esteemed by the human king and will also receive the obedient respect of shramanas, Brahmins, and both great and small countries. Third, they will regard wealth lightly and esteem the Dharma, seek no worldly gain, possess excellent reputations known everywhere, and be revered by all. Fourth, their lives will be prolonged, peaceful, and happy. These are called the four benefits.

“If this sutra is proclaimed in any country, the shramanas and Brahmins there will obtain four superior benefits. What are the four? First, they will lack nothing in clothing, food and drink, bedding, or medicine. Second, they will all be able to contemplate, read, and recite with peaceful minds. Third, they will dwell happily in dependence upon mountains and forests. Fourth, all the aspirations of their hearts will be completely fulfilled. These are called the four superior benefits.

“If this sutra is proclaimed in any country, all its people will become prosperous, peaceful, and happy, without epidemics or disease. Merchants traveling to and fro will acquire abundant riches and treasures and be endowed with supreme merit. These are called the manifold meritorious benefits.”

At that time, the Brahma kings, Indra, the Four Heavenly Kings, and the great assemblies said to the Buddha:

“Blessed One, wherever the profound meaning of such a scripture is present, one should know that the Tathagata’s thirty-seven dharmas conducive to enlightenment remain in the world and have not yet perished. When this scripture has completely disappeared, the true Dharma will also disappear!”

The Buddha said:

“So it is! So it is, good men! Therefore, regarding this Sutra of Golden Light—whether a sentence, a verse, a chapter, or the entire scripture—you should single-mindedly read and recite it correctly, hear and retain it correctly, contemplate it correctly, cultivate it correctly, and proclaim and circulate it extensively for the sake of all beings. You will thereby enjoy peace and happiness throughout the long night, with boundless blessings!”

After the great assemblies heard the Buddha’s teaching, they all received the beneficent grace of his supreme virtue, rejoiced, and accepted and upheld it.