Toh 555 — The Sūtra of the Sublime Golden Light (1)

Chapter 1: The Introduction

B1F.19.a^[1] I pay homage to all the buddhas and bodhisattvas.

Thus did I hear at one time.^[2] The Bhagavat was within the profound, completely pure realm of the Dharma that is the field of activity of all the buddhas, dwelling at Vulture Peak Mountain^[3] at Rājagṛha together with a saṅgha of ten thousand times ninety-eight thousand great bhikṣus who were all without exception arhats, all of whom were purified^[4] like the king of elephants, all of whose defilements had ceased, all of whom were without kleśas, all of whom had liberated minds, all of whom had completely liberated wisdom, all of whom had done what had to be done, all of whom had put down their burden, all of whom had attained the goal,^[5] all of whom had ended engagement with existence, all of whom had attained supreme sublime power,^[6] all of whom maintained pure correct conduct, all of whom were adorned by skill in method and wisdom, all of whom possessed the eight liberations, and all of whom had reached the farther shore.

Their names were Venerable Ājñātakauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Venerable Mahānāman, Venerable Bhadrika, Venerable Mahākāśyapa, Venerable Uruvilvakāśyapa, Venerable Gayākāśyapa, Venerable Nadīkāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, and so on, who were all, apart from Venerable Ānanda,^[7] a great saṅgha of śrāvakas, who had arisen from their afternoon samādhi and come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side. F.20.a^[8]

A quintillion^[9] bodhisattva mahāsattvas had also gathered there. They all had great, brilliant, powerful might, like the great king of the nāgas; had great fame; had nobility;^[10] had pure generosity and correct conduct; gave pure offerings and service; had for countless kalpas practiced patience, diligence, and meditation that transcended all;^[11] remained perfectly in mindfulness; had opened the door to wisdom; delighted in yoga, methods, and powers; possessed the higher cognitions and the power of mental retention; possessed unceasing eloquence; had eliminated all kleśas; had cut through the bondage of the kleśas; would soon possess omniscient wisdom; had defeated Māra and Māra’s armies; beat the drum of the Dharma; defeated all tīrthikas and brought them to correct thought; turned the wheel of the Dharma; liberated devas and humans; accomplished the adornment of the buddha realms in the ten directions; benefited beings in the six existences; always had a mind of great love and great compassion;^[12] had great invincible strength; went to all buddha realms and made offerings; did not pass into nirvāṇa; had made the great prayer^[13] of unceasing commitment until the end of all future kalpas; had developed pure, very profound causes in the presence of many buddhas; had attained quiescence with regard to the birthlessness of the phenomena of the three times; had transcended the field of activity of the śrāvakas and pratyekabuddhas; were skilled in engaging in benefiting the world;F.20.b taught extensively the array of the Dharma taught with implied meanings by the great teachers; were skilled in the profound, pure characteristics of emptiness; and had completely eliminated doubts.

Among them were those named the bodhisattva Turning Wheel of Unobscured Dharma, the bodhisattva Wheel of Dharma Thoroughly Encircling Mind Generation, the bodhisattva Nityodyukta, the bodhisattva Aparikheda, the bodhisattva Maitreya, the bodhisattva Mañjuśrī, the bodhisattva Avalokiteśvara,^[14] the bodhisattva Dharaṇīśvararāja, the bodhisattva Fearless Ornament King, the bodhisattva King of Mount Sumeru, the bodhisattva Profound Ocean King,^[15] the bodhisattva Ratnadhvaja,^[16] the bodhisattva Great Precious Victory Banner,^[17] the bodhisattva Kṣitigarbha, the bodhisattva Ākāśagarbha, the bodhisattva Precious Hand Blessing, the bodhisattva Vajrapāṇi, the bodhisattva Ratibala, the bodhisattva Dharmabala,^[18] the bodhisattva Great Brilliant Ornament, the bodhisattva Great Golden Radiance Ornament, the bodhisattva Viśuddhaśīla, the bodhisattva Always Concentrated, the bodhisattva Viśuddhaprajñā,^[19] the bodhisattva Ascetic Effort,^[20] the bodhisattva Sky-Like Thought, the bodhisattva Great Prayer Completely Unending, the bodhisattva Giving Medicine, the bodhisattva Dispeller of the Affliction’s Disease, the bodhisattva Bhaiṣajyarāja, the bodhisattva Noble Joy,^[21]F.21.a the bodhisattva Previously Prophesized Attainment, the bodhisattva Great Cloud Pure Light, the bodhisattva Great Cloud Dharma Protector,^[22] the bodhisattva Great Cloud Renowned Joy, the bodhisattva Great Cloud Limitless Renown,^[23] the bodhisattva Great Cloud Lion’s Roar, the bodhisattva Great Cloud Expounder Great King’s Sound, the bodhisattva Great Cloud Good Fortune, the bodhisattva Great Cloud Precious Qualities,^[24] the bodhisattva Great Cloud Solar Essence, the bodhisattva Great Cloud Moon’s Essence, the bodhisattva Great Cloud Star Light, the bodhisattva Great Cloud Fire Light, the bodhisattva Great Cloud Lightning Flash, the bodhisattva Great Cloud Thunder, the bodhisattva Great Cloud Wisdom Rain Thoroughly Equal,^[25] the bodhisattva King of Great Cloud’s Rain Thoroughly Purified, the bodhisattva Great Cloud Flower Tree King, the bodhisattva Great Cloud Sweet Scent of Blue Lotus, the bodhisattva Precious Cloud Sandalwood Body Completely Cool, the bodhisattva Great Cloud Eradicating Darkness, and the bodhisattva Great Cloud Eradicating Deceptive Views.

That entourage of bodhisattva mahāsattvas^[26] had in the afternoon arisen from their individual afternoon samādhis and come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

Also gathered there were eight hundred thousand times a hundred thousand^[27] Licchavī youths. Among them were those named Kumāra Lion’s Radiance, Kumāra Siṃhamati, Kumāra Dharmadatta, Kumāra Power Bestower, Kumāra Mahāprabha, Kumāra Great Glorious One, Kumāra Protected by the Buddha, Kumāra Protected by the Dharma, F.21.b Kumāra Protected by the Saṅgha, Kumāra Protected by Vajras, Kumāra Protected by the Sky, Kumāra Sky Uttering Sound, Kumāra Ratnagarbha, and Kumāra Essence of Supreme Auspiciousness. They were supreme among all those youths residing in the highest enlightenment, each having found faith in the Mahāyāna. In the afternoon they had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and sat to one side.

Also gathered there were 42,000 devas. The chief among these devas were named Deva Priyadarśana, Deva Pramudita, Deva Sūryaprabha, Deva Moon’s Uṣṇīṣa, Deva Spatial Intellect Completely Pure, Deva Abandoned Affliction, and Deva Maṅgala. They had made the prayer of great commitment to protect the Mahāyāna Dharma, and all those lineage holders who prevented the Dharma from ceasing^[28] in the afternoon had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

Also gathered there were 28,000 nāga kings. The chief among these nāga kings were named Nāga King Padma, Nāga King Elapatra, Nāga King Mahābala, Nāga King Mahāghoṣa, Nāga King Small Waves, Nāga King Holder of Water’s Cause, Nāga King Golden Face, and Nāga King Wish-Fulfilling. F.22.a They delighted in protecting, holding, and receiving the Mahāyāna Dharma; they aspired to, rejoiced in, and protected and sustained very profound contemplation. In the afternoon they had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

Also gathered there were an entourage of 36,000 yakṣas. The principal ones among them, led by King Virūpākṣa,^[29] were Yakṣa Amra, Yakṣa Holder of Amra, Yakṣa Lotus Radiance, Yakṣa Lotus Face, Yakṣa Bhṛkuti, Yakṣa Frightful Direct Teacher, Yakṣa Bhūmikampa, and Yakṣa Swallower of Foods, all of whom were the chief among those yakṣas. They had developed a mind of faith in the Dharma of the Tathāgata; they had developed an unflagging motivation to protect and guard the Dharma. In the afternoon they had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

Also gathered there was an entourage of 49,000 garuḍas. The principal one among them was the garuḍa king Gandhahastiprabhāvarāja. There was also an entourage of gandharvas; an entourage of asuras; an entourage of kinnaras; an entourage of kumbhāṇḍas;^[30] an entourage of mahoragas; the devas of mountains, forests, rivers, and seas; ṛṣis and the kings of all great lands; the royal courts, queens,^[31] attendants, boys, girls, devas, and other people F.22.b who had developed faith, and so on—all had gathered together and arrived there, and all had the commitment to read, recite, possess, keep, write out, and promulgate, maintain, and protect this unsurpassable Mahāyāna Dharma. In the afternoon they had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

In that way, all those śrāvakas, bodhisattvas, devas, humans, nāgas, yakṣas, and so on had gathered, each having developed the motivation to venerate and serve; with palms together in homage and with unblinking^[32] eyes, they gazed without wavering upon the Bhagavat and aspired to hear the Dharma.

Then the Bhagavat, during that afternoon, arose from samādhi, looked upon the assembly of followers, and recited these verses:

Chapter 2: The Teaching of the Lifespan of the Tathāgata

At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu.^[43] He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.

The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”

He also thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. What are those two? Not killing beings and giving food and drink to others.’ The Bhagavat Śākyamuni has forsaken killing beings and has practiced^[44] the path of the ten good actions for many countless hundreds of thousands of quintillions of eons. F.24.a He has always given food and drink to all hungry beings, even satisfying them with his own flesh, blood, bones, legs,^[45] and so on, not to mention any other kind of food and drink.”

When that bodhisattva was thinking that about the Bhagavat, through the power of the blessing of the Bhagavat his house became instantly vast and immense, decorated and clean, adorned by blue beryls^[46] and various jewels, so that it was like a buddha realm that was permeated by the wafting, sublime scents of supreme perfumes that transcended the perfumes of the devas.

In the four^[47] directions there spontaneously^[48] appeared perfect lion thrones made of the four sublime jewels, covered by divine precious cloth. On those thrones were sublime lotuses adorned by various jewels, and their sizes were in proportion to those of the tathāgatas.

Upon those lotuses there were four tathāgatas: Akṣobhya of the east, Ratnaketu of the south, Amitāyus of the west, and Dundubhisvara of the north. Those tathāgatas each sat cross-legged on their individual thrones and radiated light rays that spread through and illuminated the great city of Rājagṛha, the trichiliocosm world realm, and throughout as many buddha realms in the ten directions as there are grains of sand in the Ganges River. A rain of divine flowers fell, and the sound of divine music played. At that time, through the power of the Bhagavat’s blessing, all beings in this trichiliocosm world realm experienced perfect bliss and were free of all distress.^[49]F.24.b Those who did not have all their limbs became complete. The blind saw; the deaf heard; the mute spoke; the stupid became wise; those who were disturbed regained their minds; the unclothed became clothed; those who were inferior and derided became respected by others; those with dirty bodies became clean; and extremely wonderful, beneficial things such as had never been seen before appeared in this world realm.

On seeing the four tathāgatas and those wonderful, amazing things, the bodhisattva^[50] Ruciraketu was delighted and overjoyed. He placed his palms together in homage and with a one-pointed mind gazed upon the superior features of the tathāgatas.

He also wondered why the Tathāgata Śākyamuni, who possesses limitless qualities, has only the lifespan he has, thinking, “Why does the Tathāgata Śākyamuni, even though he possesses limitless qualities, have such a short life of only eighty years?”

The four bhagavats then said to the bodhisattva Ruciraketu, “Noble one,^[51] except for we who have unsurpassable omniscience, we do not see any brahmās, māras, mendicants, brahmins, humans, or nonhumans in this world with its devas who can know or calculate the end of the lifespan of the Tathāgata.”

When those bhagavats taught the lifespan of the Bhagavat Śākyamuni, through the power of the blessing of the Bhagavat, the devas in the desire and form realms, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, F.25.a the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas gathered and came to the bodhisattva Ruciraketu’s house.

Then those four bhagavats within that vast assembly recited these verses in order to teach the length of the lifespan of the Tathāgata Śākyamuni:

Then the bodhisattva Ruciraketu, having heard from those four tathāgatas the teaching on the lifespan of the Bhagavat Śākyamuni, asked those bhagavats, F.25.b “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”

The four bhagavats replied to the bodhisattva Ruciraketu, “Noble one, the Bhagavat Śākyamuni has come into the world at the time of the five degenerations. Humans have a hundred-year lifespan, an inferior nature, few and feeble good roots, and no aspiration. Therefore, most of those beings have the view that there is a self, the view that there is an individual, the view that there is a being and a soul, and the view that there is a spirit; they hold erroneous views, the view that there is ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. Therefore, the Tathāgata Śākyamuni manifests such a short lifespan so as to benefit many beings and many tīrthikas, so that they will develop true knowledge and quickly attain the highest, most complete enlightenment.

“Moreover, noble one, if those beings see the Tathāgata passing into nirvāṇa, that will cause them to perceive him as being extremely difficult to see. They will perceive misery, suffering, and so on,^[55] and they will quickly obtain, possess, carry, read, chant, comprehend, and teach others the teachings of the sūtras spoken by the Buddha Bhagavat and they will not criticize them.^[56] That is why the Tathāgata manifests such a short lifespan.

“Why is that? If beings saw that the Tathāgata did not pass into nirvāṇa, they would not reverently attend upon him.^[57] They would not perceive him as extremely difficult to meet, and they would not obtain, possess, read, chant, comprehend, and teach others^[58] the profound sūtras spoken by the Tathāgata. F.26.a Why is that? They would have no reverence because they would always see the Buddha.

“As an analogy, noble one, if a man saw that his father^[59] had many jewels and increasing wealth, he would not perceive that wealth as wonderful or a rare sight. Why is that? It is because he would perceive his father’s^[60] wealth to be permanent.

“Noble one, in the same way, if these many beings saw that the Bhagavat never passed into nirvāṇa, they would not perceive him as wonderful and difficult to see. Why would that be? Because they would see him as permanent.

“As another analogy, noble one, if a man who had poor parents devoid of wealth went to a king’s palace or a great minister’s mansion and saw it filled with various precious treasuries and wealth, he would perceive this as marvelous and difficult to encounter. Then that poor man would commence on various methods in order to acquire wealth and would do so with diligence and without idleness.^[61] Why would he do that? He would do so in order to leave behind poverty and destitution and to experience the enjoyment of happiness.

“In the same way, noble one, if those many beings see that the Tathāgata passes into nirvāṇa, they will perceive him as difficult to see, they will develop the perception of him as difficult to see, and so on, up to the perception of misery, suffering, and so on. Moreover, they will think, ‘The tathāgatas appear in the world only after countless, measureless eons have passed. Like fig tree flowers, they hardly ever appear, and then just one time.’^[62] Thus those many beings will think of him as wonderful and perceive him as difficult to see. F.26.b Then if they see the Tathāgata, they will have veneration and delight, and if they hear the true Dharma teaching, they will perceive it as being the true teaching and they will correctly hold all the sūtras and not criticize them.

“Therefore, noble one, because of those causes and conditions, the Tathāgata does not remain long in the world but passes into nirvāṇa.

“Noble one, the tathāgatas ripen beings through knowing such skillful methods.”

Then, having spoken, the four tathāgatas vanished.

The bodhisattva^[63] Ruciraketu then went to Vulture Peak Mountain together with countless hundreds of thousands of bodhisattvas and the countless hundreds of thousands of quintillions^[64] of other beings. They arrived before the omniscient Tathāgata Śākyamuni and bowed their heads to the feet of the Bhagavat and sat to one side.

The bodhisattva Ruciraketu then described in detail what had occurred.

At that time, the four tathāgatas^[65] came to where the Bhagavat Śākyamuni was on Vulture Peak Mountain, sat upon the thrones in their individual directions, and said to their bodhisattva attendants, “Noble ones, go to the Bhagavat Śākyamuni and repeat to him these words of ours, asking after his health: ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ Also say this to him: ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness,^[66] were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, F.27.a that would be excellent, excellent! And we also would rejoice in it.’ ”

Those attendants then approached the Bhagavat Śākyamuni from their different directions, bowed their heads to his feet, arranged themselves in a particular place, and in unison made this request to the Bhagavat: “Those teachers of devas and humans, with their limitless voices, inquired after your health,^[67] asking, ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ They also said, ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent!’ ”

Then the tathāgata arhat^[68] samyaksaṃbuddha Śākyamuni said to those bodhisattva attendants, “It is excellent, excellent that those four tathāgatas have requested the true Dharma in order to bring benefit and happiness to all beings!”^[69]

At that time, the Bhagavat then spoke these verses:

At that time, in that great assembly, there was a brahmin of the Kauṇḍinya family, the Dharma master Vyākaraṇa.^[72] Together with a retinue of countless hundreds of thousands of brahmins, he had made offerings to the Bhagavat.F.27.b On hearing the Tathāgata speak the words “passing into nirvāṇa,”^[73] he shed tears.

Weeping,^[74] he bowed down to the Bhagavat’s feet and said to the Bhagavat, “If the Tathāgata truly has love for and great compassion for beings, through your kindness benefit them and bring them happiness. You are like our mother and father, and therefore there is no one else who is like that. You are a protector and refuge for the whole world,^[75] and therefore you are as bright and pure as the full moon. You bring illumination with your great wisdom, and therefore you are like the rising sun.^[76] You look upon all beings equally, with an affection that is no different from that for Rāhula. I pray that the Bhagavat will give me permission to make a prayer.”

Then the Bhagavat remained silent. Through the power of the blessing of the Bhagavat, a Licchavī^[77] youth who was present there, by the name of Seen as Delightful by All Beings,^[78] said to the Kauṇḍinya brahmin, “O great brahmin, what kind of prayer^[79] are you intent on receiving today from the Bhagavat? I will give it to you.”

“O young man,”^[80] replied the brahmin, “I wish to make offerings to the unsurpassable Bhagavat, and therefore today I am requesting from the Tathāgata a relic the size of a mustard seed. Why is that? I have heard that in the past, when a noble man or noble woman had obtained a relic the size of a mustard seed and with veneration honored it and made offerings to it, that individual was reborn in the Trāyastriṃśa paradise and became Śakra, the lord of the devas.” F.28.a

The youth then said to the brahmin, “If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.”

“Well done, young man,” replied the brahmin. “This Supremely Victorious King of Sūtras, the Sublime Golden Light is very profound and supreme. It is difficult to know, difficult to penetrate, and therefore even the śrāvakas and pratyekabuddhas will not comprehend it. Therefore, it goes without saying that we, low-class people^[81] from the borderlands, with little, limited knowledge, will not understand it.^[82] That is why today I seek a relic^[83] of the Tathāgata that is the size of a mustard seed. I will take it to my land, place it in a precious casket,^[84] and make offerings to it and honor it with veneration. Then, when I have passed away, I will be Śakra, the lord of the devas,^[85] and will continually experience happiness. For my sake, why don’t you make a prayer today to the one with wisdom and virtuous conduct?”^[86]

Just then, the youth spoke these verses to the brahmin:

Having heard those verses, the brahmin Dharma master Vyākaraṇa then replied in verse to Seen as Delightful by All Beings, the Licchavī youth: F.29.a

Then thirty-two thousand devas within that assembly, having heard that teaching on the length of the extremely long lifespan of the Tathāgata, developed the aspiration for the highest, most complete enlightenment. They had attained marvelous, wonderful happiness, delight, and joy, and they all spoke these verses in one voice:

After the bodhisattva Ruciraketu heard in the presence of the Bhagavat the teaching on the Tathāgata Śākyamuni’s lifespan directly from the four tathāgatas, those two great beings, and the devas, he rose from his seat, placed his palms together, and reverently said, “Bhagavat, if truly in this way the tathāgatas do not pass into nirvāṇa and do not leave relics, why is it taught in the sūtras that the Buddha passes into nirvāṇa and leaves relics, and that past buddhas also have manifested a deceased body and left it in the world so that devas and humans can show veneration and respect and make offerings, so that devas and humans, through making offerings and showing veneration, will attain immeasurable merit? Today it has been said that there are none, and so I have doubt and uncertainty. Bhagavat, I pray that you regard us with compassion and elucidate this in detail.”^[115]

The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the great assembly, “This is what you should know: the teaching that there is a passing into nirvāṇa and that there are relics is taught with an implied meaning. Therefore, listen one-pointedly to what that meaning is.

“Noble one, the bodhisattva mahāsattvas know to understand in this way, through these ten qualities, that the Tathāgata, the complete Buddha,^[116] teaches the ultimate great passing into nirvāṇa according to the meaning of its true nature.

“What are these ten?

“First, nirvāṇa means that the tathāgatas have completely eliminated every obscuration by the kleśas and every obscuration of knowledge; they have all ceased. F.30.a

“Second, nirvāṇa means that the tathāgatas have perfectly realized that beings have no essence and phenomena have no essence.

“Third, nirvāṇa means that there is a transformation of the state of the body and the state of qualities.

“Fourth, nirvāṇa means that the causes and conditions for benefiting beings have naturally ceased.

“Fifth, nirvāṇa means that there is the direct attainment of the Dharma body because of the sameness and absence of differentiation in the characteristics of the true nature.

“Sixth, nirvāṇa means that there is the realization that there is no duality in the nature of saṃsāra and nirvāṇa.

“Seventh, nirvāṇa means that purity is manifested through the realization of the root of phenomena.

“Eighth, nirvāṇa means that there has been perfect practice of meditation on all phenomena being devoid of birth and devoid of cessation.

“Ninth, nirvāṇa means that there has been the attainment of wisdom through the sameness of the true nature, the realm of phenomena, and the ultimate conclusion.

“Tenth, nirvāṇa means that there is the attainment of there being no difference between the nature of all phenomena and the nature of nirvāṇa.

“Noble one, those are the ten qualities of the teaching that there is a passing into nirvāṇa.

“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.

“What are these ten? F.30.b

“First, desire is the basis of the kleśas, so they arise from desire; the buddha bhagavats completely eliminate desire, and this is called nirvāṇa.

“Second, the tathāgatas have completely eliminated the kleśa of desire, and therefore they do not gain acquisition of any phenomenon. Because they do not gain such acquisition, they have no going, no coming, and no acquisition. Therefore, this is called nirvāṇa.

“Third, in that way the tathāgatas have no going, have no coming, and have no grasping; this is the Dharma body, which has no birth and no cessation. This absence of birth and cessation is called nirvāṇa.

“Fourth, that absence of birth and cessation is indescribable in words; it is beyond the scope of words. Therefore, this is called nirvāṇa.

“Fifth, there is the attainment of the transformation of birth and cessation being solely that of phenomena having no self and no individual. Therefore, this is called nirvāṇa.

“Sixth, the buddhas have realized that the kleśas and the proximate kleśas are incidental stains and that the true nature is primary and has no going or coming. Therefore, this is called nirvāṇa.

“Seventh, that which is the true nature is valid; everything else is invalid. Therefore, that which is the valid true nature is a tathāgata, and therefore this is called nirvāṇa.

“Eighth, that which is the ultimate conclusion is free of mental elaboration, and only a tathāgata directly perceives that ultimate conclusion. That elimination of mental elaboration is called nirvāṇa. F.31.a

“Ninth, that which is birthlessness is valid; that which is birth is untrue. So, childlike fools sink into the swamp of saṃsāra and are swept away by desire, while the body of the Tathāgata is truly without any invalidity—this is called nirvāṇa.

“Tenth, invalid phenomena arise from conditions, while that which is a valid phenomenon does not arise from conditions; the nature of that which is the Dharma body of a tathāgata is valid. Therefore, this is called nirvāṇa.

“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.

“What are these ten?

“First, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore, they have completely dispelled incorrect views of generosity and its results, and thus this is called nirvāṇa.

“Second, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, they have completely dispelled incorrect views of correct conduct and its results, and thus this is called nirvāṇa.

“Third, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, they have completely dispelled incorrect views of patience and its results, and thus this is called nirvāṇa. F.31.b

“Fourth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore, they have completely dispelled incorrect views of diligence and its results, and thus this is called nirvāṇa.

“Fifth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, they have completely dispelled incorrect views of meditation and its results, and thus this is called nirvāṇa.

“Sixth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, they have completely dispelled incorrect views of wisdom and its results, and thus this is called nirvāṇa.

“Seventh, the tathāgatas have perfectly realized that there is no essence within all beings and all that are not beings—in all phenomena—and so they have completely dispelled incorrect views of those. Thus, this is called nirvāṇa.

“Eighth, those who have craving and attachment within themselves will be engaged in seeking. Because of being engaged in seeking, they will experience many different kinds of suffering. The tathāgatas have perfectly realized that eliminating craving within oneself will bring seeking to an end, and therefore they have no seeking. Thus, this is called nirvāṇa.

“Ninth, all composite phenomena have a number and measure, and noncomposite phenomena are free of number and measure. The tathāgatas have discarded composite phenomena and manifested noncomposite phenomena, and therefore have no number or measure. Thus, this is called nirvāṇa. F.32.a

“Tenth, the tathāgatas have perfectly realized that the nature of all beings and phenomena is empty and there is no existing essence of emptiness other than that emptiness—that itself is the true Dharma body, and thus this is called nirvāṇa.

“Noble one, those are the ten qualities of the teaching that there is nirvāṇa.

“Also, noble one, why would the tathāgatas not passing into nirvāṇa not be a wondrous marvel? There are also ten wondrous qualities of the Dharma, which are the activities of the tathāgatas.

“What are these ten?

“First, saṃsāra has defects while nirvāṇa is peace. But because they know the sameness of saṃsāra and nirvāṇa, they do not have the activity of either remaining in saṃsāra or remaining in nirvāṇa, but never weary of benefiting^[117] beings. That is an activity of the tathāgatas.

“Second, concerning beings, the tathāgatas do not think, ‘These childlike, ordinary beings engage in incorrect views and so are bound by the kleśas. Therefore, today I will make them discern and understand, and then liberate them.’^[118] Instead, through the power of their previous love and good roots, without any thought they spontaneously liberate those beings in accordance with their faculties, natures, wishes, and aspirations, and they give them valid teachings until the future’s end. F.32.b That is an activity of the tathāgatas.

“Third, even though the tathāgatas do not think, ‘I shall benefit beings today by teaching them the twelve forms of the teaching,’ nevertheless through the power of the virtue of their past kindness they teach beings extensively until the future’s end, which has no end. That is an activity of the tathāgatas.

“Fourth, the tathāgatas do not think, ‘Today I shall go to the villages, towns, and suburbs and obtain alms from the palaces and homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on.’ Nevertheless, through the power of their previous habituation to certain conduct of body, speech, and mind, they spontaneously go there to bring benefit and receive alms. That is an activity of the tathāgatas.

“Fifth, in the bodies of the tathāgatas there is no hunger or thirst, no feces or urine, and no signs of weakness. Though they receive alms, they do not consume them and have no such thought to do so, but nevertheless, in order to benefit beings,^[119] they manifest the characteristics of consuming alms. That is an activity of the tathāgatas.

“Sixth, the tathāgatas do not think, ‘I shall teach the Dharma according to the higher, medium, and lesser capabilities of these many beings.’ Nevertheless, without thought, they teach the Dharma in exact accordance with the factors^[120] of their capabilities and capacities. That is an activity of the tathāgatas.

“Seventh, the tathāgatas do not think, ‘Those beings have no reverence and respect for me, always criticize and abuse me, and therefore I shall not speak to them, but these beings are always reverential and respectful to me and praise me, and so I shall speak with them.’ Instead, a tathāgata regards them all equally with love and compassion, without any duality. F.33.a That is an activity of the tathāgatas.

“Eighth, the tathāgatas do not have love or hate, pride, desire, avarice, or kleśas. Instead, they always praise delighting in solitude, having little desire, and avoiding crowds. That is an activity of the tathāgatas.

“Ninth, there is not a single phenomenon that tathāgatas do not know or perfectly understand; they are directly perceived by wisdom that is like a mirror. Though they have no thoughts,^[121] the tathāgatas see the karma that beings create and, in accord with their minds, guiding them through methods, they cause them to come forth from saṃsāra. That is an activity of the tathāgatas.

“Tenth, the tathāgatas do not delight in seeing beings become wealthy and prospering, and they do not become distressed on seeing them decline and become poor. Nevertheless, the tathāgatas spontaneously, with great unimpeded compassion, protect and gather those beings they see accomplishing correct conduct, and if they see beings accomplishing incorrect conduct, they also spontaneously, with great unimpeded compassion, protect and gather them. That is an activity of the tathāgatas.

“Noble one, know in that way that the tathāgata arhat samyaksaṃbuddhas manifest the possession of infinite valid activities. You should know that those are the true qualities of nirvāṇa. F.33.b

“The passing into nirvāṇa that is sometimes seen is a manifestation made through wisdom in methods. When the tathāgatas leave relics, beings will respect them, venerate them, and make offerings to them. This occurs because of the power of the good roots of the kindness of the tathāgatas. Whoever makes those offerings will in the future be free of the eight unfavorable states, will honor tathāgatas, will meet kalyāṇamitras, will not discard a virtuous mind, will possess immeasurable ripening merit, will quickly set forth from saṃsāra, and will not be destroyed or bound by saṃsāra. You should dedicate yourself without inattentiveness to accomplishing such sublime conduct as that.”

Then the bodhisattva Ruciraketu, having heard directly from the Bhagavat the teaching on not passing into nirvāṇa and on extremely profound activities, placed his palms together in veneration and said, “From today onward, I will understand that the Tathāgata, the great teacher, does not pass into nirvāṇa and that his leaving relics is done to benefit^[122] beings. Therefore, I am happy, pleased, joyful, and amazed and astonished.”

When this chapter that teaches the lifespan of the Tathāgata was taught, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment, which has no equal.

The four tathāgatas vanished. The bodhisattva Ruciraketu, having bowed down to the Bhagavat’s feet and having risen, returned to sit in that place.

Chapter 3: The Differentiation of the Three Bodies

^[123] Then the bodhisattva mahāsattva Ākāśagarbha rose from his seat among that great assembly and, with his upper robe over one shoulder, knelt on his right knee, reverently placed his palms together, and bowed his head to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, flags, and sublime, supreme parasols, and then he asked the Bhagavat, “Bhagavat, how can bodhisattva mahāsattvas accomplish in accordance with the Dharma the extremely profound secret of the tathāgatas?”

The Bhagavat said, “Noble one, listen well and keep this in mind! I shall reveal that to you.

“Noble one, all tathāgatas have three kinds of bodies. What are these three? They are the emanation body, the perfect enjoyment body, and the Dharma body. Just so, these three bodies are comprised within the perfection of the highest, most complete enlightenment. Whoever understands and comprehends this will quickly set forth from saṃsāra.^[124]

“How should bodhisattvas understand the emanation body? Noble one, in the past, when the tathāgatas were purifying the bhūmis, they accomplished all kinds of Dharma for the sake of all beings. Though they accomplished them, they continued to accomplish them until they had perfected their practice, so that through the strength of their meditation practice they gained great mastery. Through the power of that great mastery, they understood what the aspirations of all beings were, what the types of conduct of all beings were, what the natures of all beings were, F.34.b and without engaging in time or missing a time or place, they teach the appropriate Dharma in accordance with the time and with those types of conduct,^[125] and the various kinds of bodies that they manifest are called emanation bodies.

“Noble one, how should bodhisattvas understand the enjoyment body?^[126] In this way: in order that bodhisattvas will attain realization,^[127] in order to teach the ultimate truth so that they will know the one taste of saṃsāra and nirvāṇa, in order to dispel the view of belief in a self, in order to make frightened and terrified beings become happy,^[128] in order to create the basis for endless Dharmas of the buddhas, and in order to be exactly in accord with the true nature, the wisdom of the true nature, and the power of past prayers, the tathāgatas have bodies with the perfection of the thirty-two signs and eighty features of a great being, with perfect auras of light around their heads and bodies. Those are what are called the enjoyment bodies.

“Noble one, how should bodhisattva mahāsattvas understand the Dharma body? Because the kleśa obscurations and so on have been completely dispelled and virtuous qualities have been made totally complete, there is solely the possession of the true nature and the wisdom of the true nature. That is what is called the Dharma body.

“The first two bodies are merely designations, while the Dharma body is true and the basis for those two other bodies. Why is that? It is because there is only the true nature of phenomena and nonconceptual wisdom, and there are no other qualities that are separate from all buddhas. F.35.a All buddhas have a perfection of wisdom, and all their kleśas have completely ceased and ended so that the buddhas have attained purity. Therefore, all buddha qualities are contained within the true nature and the wisdom of the true nature.

“Moreover, noble one, all buddhas have attained the mastery of benefit for oneself and for others;^[129] the benefit for oneself is the true nature of phenomena, and the benefit for others is the wisdom of the true nature. Because they have attained the power to benefit self and others, there is a perfect variety of endless deeds, and thus they reveal the endless, countless specific and different varieties of all the Dharmas^[130] of the buddhas.

“As an analogy, noble one, on the basis of incorrect thought, various kleśas, various karmic causes, and various ripened results are manifested. In the same way, on the basis of the true nature of phenomena and the wisdom of the true nature, the various kinds of qualities of the buddhas, the various kinds of qualities of the pratyekabuddhas, and the various kinds of qualities of the śrāvakas are manifested.

“On the basis of the true nature of phenomena and the wisdom of the true nature, there is the attainment of the power over the qualities of buddhahood, which are supremely inconceivable. As an analogy, adorning the sky by painting a picture on it is inconceivable; in the same way, the accomplishment of the qualities of buddhahood on the basis of the true nature of phenomena and the wisdom of the true nature is inconceivable.

“Noble one, when there are no thoughts within the true nature of phenomena and the wisdom of the true nature, how can it have perfect, spontaneous activity? F.35.b

“As an example, noble one, although the tathāgatas pass into nirvāṇa, because they have attained mastery of prayer, there is a perfection of various kinds of activities. In the same way, the true nature and the wisdom of the true nature have attained mastery over the accomplishment of deeds.

“Also, although bodhisattva mahāsattvas enter equanimity within samādhi, because of their past prayers they rise from that samādhi and engage in many activities.

“Similarly, although there are no thoughts in either of those qualities, there is a spontaneous perfection of activities.

“As an analogy, noble one, the sun and moon have no thoughts, water and mirrors have no thoughts, and light has no thoughts; nevertheless, the combination of these three causes reflections to appear. In the same way, there are no thoughts in the true nature of phenomena and the wisdom of that true nature; nevertheless, because of the mastery of prayer, in the same way that through a combination of factors the reflections of the sun and moon appear, through a combination of factors the enjoyment bodies and the emanation bodies manifest their appearances to beings who are worthy.

“Moreover, noble one, extending the analogy, there are countless, innumerable waters and mirrors, and because of light, they manifest various kinds of different characteristics of reflections in space,^[131] but space has no characteristics.

“In the same way, noble one, that which guides pupils are the reflections of the Dharma body. Through the power of prayers, the various features appear from the other two bodies,^[132] but on the level of the Dharma body there are no diverse features.

“Noble one, it is on the basis of those two bodies that it is taught that there is the nirvāṇa with a remainder of all buddhas. F.36.a It is on the basis of the Dharma body that it is taught that there is nirvāṇa without a remainder. Why is that? It is because that is the final cessation of all phenomena. It is on the basis of all these three bodies that it is taught that there is the nirvāṇa without location of all buddhas.

“There is no remaining in nirvāṇa because of the two bodies, for there is no buddhahood other than the Dharma body.

“Why are the two bodies said to not be in nirvāṇa? Because those two bodies are merely designations and have no validity; they arise and cease with each instant and are not definitively present. They are not definitive because they arise repeatedly. The Dharma body is not like that, and therefore those two bodies are not nirvāṇa. The Dharma body is nondual in relation to them,^[133] and therefore it does not dwell in nirvāṇa. Therefore, it is on the basis of all three bodies that nirvāṇa without location is taught.

“Noble one, all ordinary beings are in bondage and have obscurations because of having three characteristics, and as a result are far from the three bodies. What are those three? They are the characteristic of the imputed, the characteristic of the dependent, and the characteristic of the ultimately real.

“It is because those characteristics are not known, have not ceased, and are not purified that they are not close to the three bodies. It is because those characteristics are known, have ceased, and are purified that the buddha bhagavats possess the three bodies.

“Noble one, childlike,^[134] ordinary beings are far from the three bodies because they have not freed themselves from the three consciousnesses. What are those three? They are the consciousness that engages with things, the mentation that resides on the basis, F.36.b and the basis consciousness.^[135]

“The engaging consciousness ceases through the path of subjugation.^[136] The mentation that resides on the basis ceases through following the path of elimination. The basis consciousness is purified through the supreme path.

“The emanation body manifests because the engaging consciousness ceases. The enjoyment body manifests when the mentation that resides on the basis ceases. The Dharma body is attained because the basis consciousness is purified. That is why the tathāgatas possess the three bodies.

“Noble one, through the power of the first of those bodies,^[137] the buddhas have the same activity; through the power of the second of those bodies,^[138] the buddhas have the same intent; and through the power of the third body,^[139] the buddhas have the same body.

“Noble one, that which is the first body of the buddhas has many forms in accord with the aspirations of beings, and therefore it manifests various characteristics and so it is taught to be multiple. The second body of the buddhas, because its disciples have one mentality, manifests a single characteristic, and so it is taught to be single. The third body of the buddhas pervades^[140] all the forms of those two characteristics and is not a field of experience that possesses characteristics, and therefore it is taught to be neither the same nor different.

“Noble one, that which is the first body appears on the basis of the enjoyment body. That which is the second body appears on the basis of the Dharma body. That which is the Dharma body is not truly existent,^[141] and so it is not based on anything. F.37.a

“Noble one, because those three qualities^[142] have permanence, they are called permanent.

“That which is an emanation body always turns the Dharma wheel, and here and there, in accord with circumstances, continuously manifests skillful methods. In that way it is said to be permanent. It is taught to be impermanent because it is not the basis and because the activity of perfection does not manifest.

“That which is the enjoyment body is said to be permanent because continuously, throughout beginningless time, it has accumulated and possesses the unique qualities of all the buddhas, and just as there is no end to beings, there is no end to its activity. It is said to be impermanent because it is not the basis, because the activity of perfection does not manifest.

“That which is the Dharma body is not a composite phenomenon and has no diverse characteristics because it is the basis. It is taught to be permanent because it is the same as space.

“Noble one, there is no supreme wisdom other than nonconceptual wisdom. There is no superior field of experience other than the true nature of phenomena. And so those two true natures—that which is the true nature of phenomena and the true nature of wisdom—are not a single true nature and not separate true natures. Therefore, because the Dharma body is pure wisdom and pure cessation, because it is those two purities, the Dharma body is the perfection of purity.

“Moreover, noble one, there are four ways to categorize these three bodies: that which is the emanation body but not the enjoyment body; F.37.b that which is the enjoyment body but not the emanation body; that which is both the emanation body and the enjoyment body; and that which is neither the emanation body nor the enjoyment body.

“What is it that is the emanation body but not the enjoyment body? After a tathāgata has passed into nirvāṇa, because of having attained the power of prayer, there is benefit in accordance with conditions,^[143] and that is an emanation body.

“What is it that is the enjoyment body and not the emanation body? It is a body that is seen on the bhūmis.

“What is both the emanation body and the enjoyment body? That is the body in the nirvāṇa with a residue.

“What is neither the emanation body nor the enjoyment body? That is the Dharma body.^[144]

“Noble one, the Dharma body is revealed nonduality. What is nonduality?^[145] In the Dharma body, there are neither characteristics nor the basis for characteristics, and so there is neither existence nor nonexistence; the Dharma body is neither single nor diverse; it is neither a number nor numberless; and it is neither light nor darkness.

“That wisdom of the true nature sees neither characteristics nor a basis for characteristics; it does not see existence or nonexistence; it does not see singularity or differences; it does not see number or absence of number; and it does not see light or darkness.

“Therefore, the pure field of experience and pure wisdom cannot be examined,^[146] and though there is nothing to call ‘conduct’ in this,^[147] it is the basis for cessation and the path. Therefore, one should know that the various deeds of a tathāgata appear within this Dharma body.^[148]F.38.a

“Noble one, it is difficult to evaluate this body’s cause, condition, field of experience, location, result, and basis, and therefore it is comprehended that this body itself is the Mahāyāna. It is the nature of the tathāgatas. It is the essence of the tathāgatas. On the basis of this body, the first development of the aspiration for enlightenment is attained. There is also the appearance of the mind that practices meditation on the bhūmis. There is the appearance of the irreversible mind, the mind with one life remaining, and there appears the vajra mind^[149] and even the mind of a tathāgata. In the same way, there appear all the measureless, endless sublime qualities of the tathāgatas. On the basis of the Dharma body there also appear countless great samādhis. Also, all great wisdom arises on the basis of this Dharma body. Therefore, the two bodies appear on the basis of samādhi and wisdom.

“This Dharma body depends upon its own nature, and so it is called eternal. It is also called self.^[150] As it depends upon great samādhi, it is called bliss. As it depends upon great wisdom, it is called purity. Therefore, a tathāgata remains permanently, has attained power, is blissful and happy, and has become completely pure.

“On the basis of great samādhi, there manifest all samādhis,^[151] such as the heroic samādhi; all mindfulness, such as the great mindfulness of phenomena; all the qualities of the buddhas, such as great love and great compassion; and all retentions, all higher cognitions, all powers, F.38.b and the possession of all the qualities of equality.

“On the basis of this great wisdom, there appear the ten strengths,^[152] the four confidences, the four discernments, the hundred and eighty unique qualities, and so on—countless wonderful, marvelous qualities.

“As an analogy, on the basis of a precious wish-fulfilling jewel, there appear the various kinds of countless, innumerable jewels. In the same way, on the basis of precious samādhi and precious wisdom, there arise the various countless, innumerable sublime qualities of the buddhas.

“Noble one, that Dharma body, samādhi, and wisdom transcend all characteristics, and there is no attachment to characteristics,^[153] so that they cannot be analyzed. They are neither permanent nor nothingness, and that is why they are called the path of the middle way.

“Even though there are thoughts, in the essential nature there are no thoughts. Even though there is a threefold enumeration, in essence there are no three and therefore no increase or decrease. It is like an illusion or a dream, where there is no object and no subject. Therefore, the essential nature of the Dharma body is the state of liberation, which is beyond the scope of Yama’s realm. It has risen above the darkness of saṃsāra. Beings are unable to accomplish it, unable to reach it. It is the state in which the buddhas and bodhisattvas dwell.

“As an analogy, noble one, if there were a man who wanted gold, he would search everywhere for gold ore, and when he found gold ore, he would grind it to powder, extract its essence, smelt it, and obtain pure gold as he wished for. F.39.a Then he would make it into various kinds of jewelry such as rings, and though he used it in various ways, the nature of the gold would never change at all.

“Moreover, noble one, if any noble men or noble women who wanted to attain the supreme liberation or to accomplish good worldly actions were to see the Tathāgata or the followers of the Tathāgata, they would approach and say, ‘Bhagavat, what is a good action and what is a bad action? What is true practice through which one attains pure conduct?’ Then the Buddha Bhagavat or his followers, on seeing them ask those questions,^[154] would at that time think, ‘These noble men and noble women long to hear the Dharma because they are seeking for purity.’ Thinking that, they would reveal the Dharma and teach it, so that those noble men and noble women would understand it.^[155]

“Then when they heard the Dharma, they would remember it correctly, not forget it, develop the aspiration to practice it, gain the power of diligence, and eliminate the obscuration of idleness and purify themselves of all obscurations, avoid a lack of veneration for the fields of training, pacify agitation and regret^[156] in the mind, and would then enter the first bhūmi.

“On the basis of the mind of the first bhūmi, they would eliminate that which obscures benefiting beings so that they enter the second bhūmi. On that bhūmi, they would eliminate that which obscures nonviolence^[157] and enter the third bhūmi. On that bhūmi, they would eliminate the obscuration to purifying the mind and making it pliable and enter the fourth bhūmi. On that bhūmi, they would eliminate the obscuration to skillful methods and enter the fifth bhūmi.F.39.b On that bhūmi, they would eliminate the obscuration to perceiving ultimate and relative truth and enter the sixth bhūmi. On that bhūmi, they would eliminate the obscuration to the conduct that perceives characteristics^[158] and enter the seventh bhūmi. On that bhūmi, they would eliminate the obscuration of not seeing the cessation of characteristics and enter the eighth bhūmi. On that bhūmi, they would eliminate the obscuration of not seeing the arising of characteristics and enter the ninth bhūmi. On that bhūmi, they would eliminate the obscuration to the six higher cognitions and enter the tenth bhūmi. On that bhūmi, they would eliminate the obscuration to knowledge and eliminate the basis consciousness and enter the bhūmi of the tathāgatas.

“Entry into the bhūmi of the tathāgatas has three purities; therefore, it is called the perfectly pure. What are those three? Being pure of the kleśas, being pure of suffering, and being pure of characteristics. This is like when gold has been properly smelted, purified, and beaten, it has been made stainless, but this is making clear its primordial purity. It would not be correct to say that because of the pure nature of gold there was no gold.

“As an analogy, muddied water becomes clear, and though it becomes stainless it is the primordially pure nature of water that is made evident; therefore, it would not be correct to say that there was no water. In that same way, because the Dharma body is mixed with the kleśas,^[159] when suffering and its origination are completely eliminated and there is no remainder of negative tendencies, the primordially pure nature of buddhahood is made clear. Therefore, it would not be correct to say that this essence was^[160] nonexistent. F.40.a

“As another analogy, if the sky is obscured by smoke, clouds, dust, or mist, when it becomes clear,^[161] the element of space becomes pure; therefore, it would not be correct to say that space had ceased^[162] to exist. In the same way, the Dharma body is called pure because the many sufferings^[163] have all come to an end, but it would not be correct to say that the essence^[164] did not exist.

“Also, as a further analogy, if a man is asleep and in a dream sees himself being swept away by a great river, he moves his legs and arms and is not idle in body or mind, and therefore crosses the river^[165] and reaches the far shore. But when he wakes up from that dream, he does not see the river, the riverbank on this side, or the riverbank on the farther side as having separate existences, but it would not be correct to say that there was no mind.^[166]

“As a further analogy, the mind becomes pure when the invalid thoughts of saṃsāra cease, but it would not be correct to say that the mind had not existed. In the same way, thoughts do not arise in the Dharma realm, and therefore it is called pure, but it would not be correct to say that the true essence^[167] of buddhahood was nonexistent.

“Also, noble one, the enjoyment body manifests because that which is the Dharma body becomes purified of the kleśa obscurations. The emanation body manifests because of being purified of karma obscurations. The Dharma body manifests because of being purified of the obscuration to wisdom.

“As an analogy, lightning appears on the basis of the sky, and light arises based on the lightning. In the same way, the enjoyment body manifests based on the Dharma body, and the emanation body manifests based on the enjoyment body.

“The Dharma body manifests because of its pure nature. The enjoyment body manifests because of pure wisdom. The emanation body manifests because of pure samādhi.

“The purity of those three is no different from the true nature of the Dharma body. Therefore, that which is the true nature— F.40.b the true nature of one taste, the true nature of liberation, and the ultimate true nature—is no different from the bodies of the buddhas.

“The noble men or noble women who say, ‘The Tathāgata is our great teacher,’ those individuals who have true conviction,^[168] understand with clear minds that the bodies of the tathāgatas are not separate.

“Therefore, noble one, if invalid mentation is dispelled from all fields of experience, there will be the realization that there are no dualistic characteristics, and thoughts will cease. In the practice of the āryas, that true nature has no dualistic characteristics, and they practice correctly so that all obscurations are eliminated and completely cease.

“Through the obscurations of the true nature ceasing, there is the attainment of the true nature and the perfectly pure wisdom of the true nature.

“Through the Dharma realm, the true nature, and valid wisdom becoming purified, there will be the accumulation of a perfection of independent power.^[169] There will also be complete cessation of all obscurations, the attainment of purification from all obscurations, and therefore that is called ‘the true nature,’ ‘the true wisdom,’ and ‘the true characteristics.’ Seeing that is called ‘the view of the āryas,’ and therefore it is called ‘truly seeing buddhahood.’

“Why is that? It is because the true nature of phenomena is seen correctly, and therefore the tathāgatas see all the tathāgatas.

“Why is that? F.41.a The śrāvakas and pratyekabuddhas who depart from the three realms seek the true field of experience, but they do not know it or see it. Because such ārya individuals cannot comprehend or see it, all ordinary beings develop doubt and uncertainty, have incorrect thoughts, and are unable to transcend them.

“As an analogy, if a weak rabbit were to try to leap across an ocean,^[170] there is no doubt that it would not reach the other side. Why is that? Because it has very little strength.^[171] In the same way, childlike, ordinary beings cannot understand the true nature of phenomena.

“The tathāgatas do not possess a viewpoint comprised of thoughts, but they have attained great power over phenomena and have perfectly pure, extremely profound wisdom, and their field of experience is not the same as that of others. Therefore, the tathāgatas, without concern for their own bodies and lives, through having undergone hardships for countless, innumerable eons, have attained this supreme, sublime body that is inconceivable, incomparable, beyond the scope of words, perfectly distinct,^[172] and free from all fear.

“Noble one, the one who knows and sees the true nature of phenomena has no birth, aging, sickness,^[173] or death; has an immeasurable lifespan; has no need for sleep; has no hunger; has no thirst; and has a mind that is always in samādhi^[174] without distraction or instability.

“Whoever develops the aspiration to argue with the Tathāgata will not see the Tathāgata. Whatever the tathāgatas say is beneficial for everyone, and therefore whoever listens and hears that will certainly be liberated. They will not encounter vicious beasts, vicious humans, or F.41.b vicious spirits.^[175] There will be no end to the ripening of results from hearing the Dharma.

“The tathāgatas have no neutrality. They do not possess the thought, ‘I know all fields of experience.’^[176] They do not perceive saṃsāra and nirvāṇa as separate. The tathāgatas have no uncertainty whatsoever.^[177] The tathāgatas are never without wisdom in all the four kinds of physical activity. There is no phenomenon that they do not have love and compassion for. There is not a single being to whom they do not bring happiness and benefit.

“Noble one, someone who hears this Sūtra of the Sublime Golden Light and believes in it will never fall into an existence as a hell being, an animal, a preta, or an asura but will always be reborn among devas or humans, so that they will never have an inferior rebirth and will always serve and honor the tathāgatas, listen to and obtain the Dharma, and be reborn into pure buddha realms. Why is that? Because they have heard this extremely profound Dharma.

“Those noble men and noble women^[178] are known and prophesied by tathāgatas and are irreversibly progressing to the highest, most complete enlightenment.

“The noble men and noble women^[179] who hear this profound, sublime Dharma just once will not malign the tathāgatas, will not denigrate the Dharma, and will not defame the ārya saṅgha. In order to cause beings who have not developed good roots to develop them, F.42.a and in order to cause the good roots that have been developed to increase, become vast, and ripen, they will inspire all beings in all world realms to accomplish the six perfections.”

Then the bodhisattva Ākāśagarbha, Brahmā, Śakra, the Four Mahārājas, and the great assembly of devas rose from their seats, and with their robes over one shoulder, they placed their palms together and with veneration bowed down their heads to the Bhagavat’s feet.

Then they said to the Bhagavat, “In whatever land this extremely excellent Sūtra of the Sublime Golden Light is taught, there will be four kinds of beneficial qualities. What are those four?

“First, the king’s army will be strong and increase so that there will be no invading enemies. There will be long lives and no illness. There will be good fortune and happiness, and the sublime Dharma will spread and increase.

“Second, within the palace, the queens, their attendants, the princes,^[180] and the ministers will be in harmony, will not quarrel, and will avoid deception and slander so that the king will authorize and honor them.

“Third, mendicants, brahmins, and the people will practice the true Dharma, have no illness, be happy, not die prematurely, and accomplish much merit.

“Fourth, in all three times, the four great elements will be in harmony; devas will give their blessing and their complete protection—as they will have love and compassion equally for all, they will not cause harm and will have no thoughts of malice; and beings will go for refuge to the Three Jewels, and they will all practice the conduct of enlightenment.

“Those are the four kinds of benefit. F.42.b

“Bhagavat, so that we may cause this sūtra to continually spread extensively, we will go to the locations of the individuals who possess this sūtra^[181] and we will benefit^[182] them.”

“Noble ones, that is excellent, excellent!” said the Bhagavat. “By your causing, with dedicated minds, this sublime king of sūtras to spread,^[183] this true Dharma will remain in the world for a long time!”

Chapter 4: The Vision in a Dream of Purification Through Regret

^[184] Then the bodhisattva Ruciraketu was happy and overjoyed to have heard the extremely sublime Dharma directly from the Bhagavat. He contemplated it one-pointedly and returned to his home.^[185] While asleep that night, in a dream he saw a great golden drum that was shining brightly like the disk of the sun. From those light rays, he saw in the ten directions countless buddhas seated upon beryl thrones at the foot of precious trees, encircled by assemblies of many hundreds of thousands, and they were teaching the Dharma.

A brahmin beat that drum, from which came a loud sound; from that sound were taught sublime Dharma verses of the confession of bad actions, which Ruciraketu heard. He kept the entirety of it in his mind and remained in one-pointed mindfulness.

At dawn, he left the city of Rājagṛha. Accompanied by an entourage numbering countless hundreds of thousands, and carrying objects for offering,^[186] he went to Vulture Peak Mountain and came into the presence of the Bhagavat. He bowed down to the feet of the Bhagavat and spread out flowers and perfume.^[187] He then circumambulated the Bhagavat three times, keeping him to his right, and sat down to one side. F.43.a He placed his palms together, gazed with veneration upon the face of the Bhagavat, and said, “Bhagavat, I dreamed that a brahmin beat a sublime golden drum from which came a loud sound, and from that sound were taught sublime Dharma verses of the confession of bad actions. I memorized them and remember them. Bhagavat, I request that through your great compassion you give me permission to recite them.”

Then, in the presence of the Bhagavat, he recited those verses:

Then the Bhagavat, having listened to what was addressed to him, praised the bodhisattva Ruciraketu by saying, “Excellent, excellent! Noble one, those who hear the Dharma teaching of praises of the qualities of the tathāgatas and purification through regret, F.48.a which you saw emerge from a great golden drum in your dream, will attain extremely great merit, will bring a vast benefit to beings, and will be purified of all sins.

“Know that all of this sublime, perfect activity of yours is because of the causes and conditions of your previously established propensities for praising and praying in past lives, and through the power of the blessing of the tathāgatas through which these causes and conditions have been revealed to you.”

At that time the great assembly, having heard those words, were all overjoyed and with conviction practiced in accordance with that teaching.

Chapter 5: The Purification of the Obscuration from Karma

^[286] Then the Bhagavat, residing in correct analysis, entered into an extremely profound, excellent samādhi. From the pores of his body there came many countless hundreds of thousands of great light rays of various colors, and the light rays illuminated buddha realms so numerous they could not be exemplified or measured even by the number of sand grains in all the Ganges Rivers in the ten directions.

In the world realms with the five degenerations that were illuminated by those light rays, the radiance of those light rays shone out toward the individual locations of those beings who had fallen into^[287] existences as hell beings, as animals, and as pretas through following the path of the ten bad actions, committing the five actions with immediate result upon death, maligning the Three Jewels, having disrespect for gurus and family,^[288] and dishonoring and being arrogant toward upādhyāyas^[289] and brahmins. When those beings saw those light rays, through the power of the light rays they all became happy, and in attractive, beautiful bodies adorned with the perfect physical signs, merit, and wisdom, F.48.b they saw the buddhas.

At that time, Śakra, his entire entourage of devas, and the Ganges goddess and her large retinue, having seen those wondrous light rays,^[290] all came into the presence of the Bhagavat. They circled the Bhagavat three times, keeping him to their right,^[291] and then sat in their various places.

Then Śakra, the lord of devas,^[292] through the power of the blessing of the Bhagavat, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage toward the Bhagavat, and asked the Bhagavat, “Bhagavat, how should a noble son or noble daughter who seeks the highest, most complete enlightenment, and who practices the Mahāyāna, care for beings who are in error?^[293] How can they purify through confession the sinfulness of the obscuration of karma that they have created in the past?”

The Bhagavat said to Śakra, the lord of devas, “Noble one, it is excellent, excellent that today, because of your compassion for the entire world, you have meditated on countless, innumerable beings and wish to enable them to attain the bliss of completely pure liberation and to benefit them.^[294]

“A being^[295] who, through the power of the obscuration from karma, has performed bad actions should develop dedicated diligence,^[296] and in the six periods of the day and night, with their upper robe over one shoulder, they should kneel on their right knee, respectfully place their palms together, and with their minds focused one-pointedly should themselves voice these words:

“ ‘At this present time, in the ten directions there reside buddha bhagavats who have attained the highest, most complete enlightenment and turn the sublime wheel of the Dharma, F.49.a who hold and elucidate the wheel of the Dharma, who send down a rain of the Dharma, who beat the drum of the Dharma, who blow the conch of the Dharma,^[297] who raise the banner of the Dharma, who hold the lamp of the Dharma, and in order to bring benefit^[298] and happiness to everyone are always giving the gift of the Dharma, leading ignorant beings^[299] and bringing them to the attainment of a great result, and are always directly making them happy.^[300] I bow my head in homage and go for refuge to those buddha bhagavats.

“ ‘The buddha bhagavats, with true wisdom, true vision, true knowledge, and true impartiality, know and see the good and bad actions of beings. With my body, speech, and mind, I one-pointedly bow down my head and reverently pay homage to them.

“ ‘Throughout beginningless time, I have been engaged in bad actions,^[301] and together with beings I have created the transgression of karmic obscuration. Being bound and led by desire, anger, and ignorance, tormented by anger, tormented by stupidity, I did not know the Buddha, I did not know the Dharma, and I did not know the Saṅgha. During that time, because I did not know what were good and what were bad actions, with my body, speech, and mind I have committed the action with immediate result upon death of causing, with malicious intent, a tathāgata to bleed; I have maligned the true Dharma; I have caused a divide within a harmonious saṅgha; I have slain an arhat; I have slain my parents; I have myself committed the ten bad actions through the three types of conduct of the body, the four types of conduct of speech, and the three types of conduct of the mind; I have made others commit them;F.49.b I have rejoiced in others’ committing them; I have strongly maligned virtuous individuals;^[302] I have cheated with measures and weights; I have held what is not true to be true; I have given impure food and drink to others; I have caused all the parents within the six classes of beings to harm one another;^[303] I have stolen the wealth of stūpas;^[304] I have taken over and used the wealth of the saṅghas in the four directions and directly from a saṅgha; I have not aspired to the Dharma and Vinaya taught by the Bhagavat; I have not followed the instructions of upādhyāyas and gurus; I have delighted in reviling those who have truly accomplished the practice of the śrāvakas, the pratyekabuddhas, and the Mahāyāna, so that I have caused a practicing individual to have regret; when I saw someone who was superior to me, I was always miserly concerning generosity with Dharma and objects; I felt deprived; I was obscured by ignorance and through having wrong views had a stupid mind; I did not create the causes of virtue^[305] and therefore increased my bad actions; and I gave rise to the wish to revile the tathāgatas, I taught that the Dharma was not the Dharma, I taught that what was not the Dharma was the Dharma, and so on.

The bhagavats, who have true wisdom, true vision, true knowledge, and true impartiality, know and see all the many bad actions such as those that I have done.

“ ‘Today, while I am alive,^[306] I repent and confess them all in the presence of the bhagavats. I bring them all forth, without hiding or concealing any. The transgressions that I have never committed in the past I will not commit in the future. The transgressions that I have committed in the past I confess and repent today. F.50.a

“ ‘I pray that whatever karmic obscurations I have that would cause me to fall into the lower existences of beings in the hells; or rebirth as animals, preta beings, in the circle of asuras, or in the eight unfortunate states;^[307] and whatever karmic obscurations I have created during this lifetime will be purified so that I do not have to experience in the future the ripening of that bad karma.

“ ‘Just as the bodhisattva mahāsattvas of the past, in practicing the conduct of enlightenment,^[308] confessed and repented every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them. I pray that my past bad actions will be purified, and I do not intend to commit any future bad actions.

“ ‘Just as the bodhisattva mahāsattvas in the future, in practicing the conduct of enlightenment,^[309] will confess and repent every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them. I pray that my past bad actions will be purified, and I will not commit any future bad actions.

“ ‘Just as the bodhisattva mahāsattvas in the ten directions in the present, in practicing the conduct of enlightenment,^[310] confess and repent every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them, and I will not commit any future bad actions.

“ ‘Just as the bodhisattva mahāsattvas of the past, the future, and the present, in practicing for enlightenment, confess each of their karmic obscurations, repent them, and do not conceal them, in the same way I confess each one of my karmic obscurations, repent them, and do not conceal them. I pray that my past bad actions will be purified. I do not intend to commit any future bad actions.’^[311]

“Noble one, because of that cause and condition,^[312] whoever has committed a bad action should not hide or conceal it for an instant, let alone for a day, for a night, or for a long time.^[313]F.50.b If someone has committed a bad action and seeks to completely purify themselves of it, then with shame in their minds and with great fear and terror in believing that the bad action will certainly ripen in the future, they should make a confession in this way.^[314]

“As an analogy, if a man’s hair were on fire or his clothes were on fire, he would quickly do nothing other than put it out. Then when the fire was put out, he would attain relief.

“Someone who has committed a bad action should also in that way do nothing other than quickly confess and repent, and thereby purify themselves of it.^[315]

“If anyone wishes to be reborn into a wealthy family and possess much wealth and jewels, or has any other kind of aspiration to practice the Mahāyāna, they should purify themselves of karmic obscurations through practicing purity through regret.

“If they wish for rebirth in a family where the father is a venerable brahmin, or in the family of a kṣatriya or a cakravartin who possesses the seven jewels, they should purify themselves of karmic obscurations through practicing purity through regret.

“Noble son, if they wish to be reborn among the devas of the Cāturmahārāja­kāyika, the devas of Trāyastriṃśa, the devas of Yāma, the devas of Tuṣita, the devas of Nirmāṇarati, or the devas of Paranirmita­vaśavartin, they should purify themselves of karmic obscurations through practicing purity through regret.

“If they wish to be reborn among the Brahmakāyika devas, the Brahmapurohita devas, the Mahābrahmā devas, the Parīttābha devas, the Apramāṇābha devas, the Ābhāsvara devas, the Parīttaśubha devas, the Apramāṇaśubha devas, the Śubhakṛtsna devas, the Anabhraka devas, the Puṇyaprasava devas, the Bṛhatphala devas, the Avṛha devas, the Atapa devas, the Sudṛśa devas, the Sudarśana^[316] devas, or the Akaniṣṭha devas, they should purify themselves of karmic obscurations through practicing purity through regret. F.51.a

“If they wish to attain the result of becoming a stream entrant, the result of becoming a once-returner, the result of becoming a non-returner, or the result of becoming an arhat, they should purify themselves of karmic obscurations through practicing purity through regret.

“If they seek the three knowledges or the six higher cognitions, the enlightenment that is the independence of the śrāvaka and pratyekabuddha, or if they seek omniscient wisdom, completely pure wisdom, inconceivable wisdom, unshakable wisdom,^[317] or the omniscient wisdom of complete buddhahood, they should purify themselves of karmic obscurations through practicing purity through regret.

“Why is that? Noble son, it has been taught that all phenomena arise from causes and conditions, and also the tathāgatas have taught that there is the cessation of separate characteristics. Because causes and conditions are separate, in this way past phenomena cease and come to an end, so that all the various karmic obscurations are composite phenomena that have not been produced but are produced in the present and will not arise as future karmic obscurations.

“Why is that? Noble son, all phenomena are empty. The Tathāgata has taught that there is no self, individual, being, or soul; that there is no birth and no cessation; and that composite phenomena also do not exist.

“Noble son, all phenomena are not described in terms of their essence as a basis. Why is that? Because that transcends all features.

“It is taught that a noble man or noble woman who comprehends this sublime meaning, has strong conviction in it, F.51.b and develops veneration for it in their mind will become purified of karmic obscurations through regret because of that meaning—that there are no beings but there is the basis of the essence.

“Noble one, someone^[318] who has four qualities will completely eliminate karmic obscurations and be permanently purified of them. What are those four? They are (1) not giving rise to wrong thoughts^[319] and maintaining a perfection of true mindfulness; (2) not maligning the extremely profound meaning; (3) developing an aspiration by thinking that beginning bodhisattvas are omniscient; and (4) developing limitless love for beings. Those are the four qualities.”^[320]

Then the Bhagavat spoke this verse:

“Noble one, there are four kinds of karmic obscuration^[322] that are difficult to eliminate. What are those four? They are (1) committing very heavy transgressions of the bodhisattva vow; (2) maligning the Mahāyāna sūtras^[323] in one’s mind; (3) not increasing one’s own good roots; and (4) having attachment to the three existences.

“Moreover, there are four remedies for karmic obscuration. What are those four? They are (1) approaching with sincerity all the tathāgatas in the worlds in the ten directions and confessing all one’s transgressions; (2) praying for the tathāgatas to teach the profound, sublime Dharma for the sake of all beings; (3) rejoicing in all the merit of all beings;^[324] and (4) dedicating all merit’s roots of goodness to the highest, most complete enlightenment.”

Then Śakra, the lord of devas, asked the Bhagavat, F.52.a “Bhagavat, among all the men and women who are in the world, there are those who are capable of practicing the Mahāyāna and there are also those who are not capable. Therefore, how can one rejoice in the merit of all beings?”

“Noble one,” replied the Bhagavat, “it is true that some beings are unable to meditate on the Mahāyāna.^[325] However, if in the six periods of the day and night, with their robe over one shoulder, kneeling on their right knee with palms together in veneration, they rejoice with single-pointed mindfulness, then they will attain measureless merit.^[326]

“Therefore, if they recite these words: ‘I today rejoice with appreciation in the beings in the world realms in the ten directions who are at present accomplishing generosity, virtuous conduct, and wisdom of the mind,’^[327] then through the power of the merit of rejoicing in that way, they will doubtless attain a noble, superior,^[328] unsurpassable, unequaled, sublimely supreme result.

“They should also rejoice in that same way in all the good roots of all beings^[329] in the past and in the future. Moreover, they should rejoice in all the merit that comes from the development of the aspiration to enlightenment by bodhisattvas at the beginning of bodhisattva conduct, and in the great merit that has arisen from the practice of bodhisattva conduct over a hundred great eons, from the attainment of irreversibility on attaining the patience of birthlessness, and so on, up to the aggregation of merit that arises from the consecration of having one life remaining—they should rejoice sincerely in all that merit, and recite praises of it.

“In the same way, they should rejoice in and praise all the merit of all the bodhisattvas in the past and in the future. F.52.b

“Moreover, they should recite this: ‘I rejoice in all the buddha bhagavats in the worlds in the ten directions, who have attained true omniscience and sublime enlightenment^[330] and are turning the wheel of the highest Dharma in order to completely relate this to endless beings, who give the unimpeded gift of the Dharma,^[331] who beat the drum of the Dharma, who blow the conch of the Dharma,^[332] who raise the banner of the Dharma, and who send down a rain of the Dharma,^[333] compassionately inspiring and guiding all beings, so that they all develop conviction, and through being satisfied by the gift of the Dharma are brought to the attainment of bliss that knows no cessation.^[334]

“ ‘I also rejoice in the roots of goodness that arise from the accumulation of merit by the bodhisattvas, śrāvakas, and pratyekabuddhas, and I also rejoice in the attainment of that kind of perfection by those beings who had not attained such perfection until now.

“ ‘In the same way, I rejoice sincerely in all the merit of the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas of the past and the future.’^[335]

“Noble one, that kind of rejoicing will bring the attainment of a measureless aggregation of merit. If all the beings in the world realms in as many trichiliocosms as there are grains of sand in the Ganges were all to eliminate their kleśas and attain arhatship, and if a noble man or noble woman for the duration of their lives were to continuously give them the offerings and service of robes, food, drink, bedding, and sublime, perfect medicines when they are ill, the merit that they would attain if compared to the previous merit from rejoicing would not come near to being a thousandth part of it.^[336]F.53.a

“Why is that? The merit that comes from offering has a number, has a measure, while the merit of rejoicing in the union of all merit is measureless and numberless. Therefore, it unites all the merit of the three times, and so if someone^[337] wishes to multiply special roots of goodness, they should accomplish the merit of rejoicing in this way.

“If a woman wishes to transform her female body and achieve a male body, then if she accomplishes the merit from rejoicing, without doubt she will truly accomplish becoming a man in that very life exactly as she wished to.”^[338]

Then Śakra, the lord of devas, said to the Bhagavat, “Bhagavat, having learned the merit that comes from rejoicing,^[339] I pray that you teach what merit comes from the supplication that requests bodhisattvas to turn the wheel of the Dharma^[340] in the future and bodhisattvas to practice correctly in the present.”

“Lord of devas,” replied the Bhagavat, “if a noble man or noble woman seeks the highest, most complete enlightenment and wishes to meditate on the paths of the śrāvakas, pratyekabuddhas, and bodhisattvas, then that individual,^[341] in the six periods of the day and night, as described before,^[342] maintaining single-pointed mindfulness, should recite this:

“ ‘Today with sincerity I bow down my head in homage to all the buddha bhagavats in the worlds in the ten directions,F.53.b who have attained the highest, most complete enlightenment but have not yet turned the wheel of the unsurpassable Dharma and are about to discard their karmically ripened body and pass into nirvāṇa.^[343] So that all beings will be liberated and happy,^[344] and, as taught previously, obtain a happiness that they have not previously had, I pray and request that they turn the great wheel of Dharma, send down a rain of the Dharma, light the great lamp of the Dharma and illuminate the true meaning, give the gift of the Dharma, and not pass into nirvāṇa but remain in the world for a long time.^[345] All the merit from this request and supplication that I have made today I dedicate to the highest, most complete enlightenment.

“ ‘In the same way that the past^[346] and present bodhisattva mahāsattvas dedicate to enlightenment the merit from their requests and supplications, in that same way I dedicate the merit from my request and supplication to the highest, most complete enlightenment.’

“Noble one, if someone^[347] were to fill the world realms of this trichiliocosm with the seven kinds of jewels and offer them to the tathāgatas, the merit attained through the supplication to the tathāgatas to turn the wheel of the Dharma would be far superior to that. Why is that? It is because the former is a material gift, while the latter is a gift of the Dharma.

“Noble one, never mind filling the world realms of this trichiliocosm with the seven kinds of jewels and offering them to the tathāgatas, even if someone^[348] were to fill the world realms of as many trichiliocosms as there are grains of sand in the Ganges with the seven kinds of jewels and offer them to all buddhas, F.54.a the merit attained through the supplication to the buddhas to turn the wheel of the Dharma would be far superior to that.

“^[349]There are five superior benefits in a gift of the Dharma. What are those five? They are as follows: First, the gift of the Dharma is beneficial for oneself and others, but material gifts are not like that. Second, the gift of the Dharma brings beings out of the three realms, while the merit from a material gift does not transcend the desire realm. Third, the gift of the Dharma purifies^[350] the Dharma body, but material gifts only cause an increase in material forms. Fourth, the gift of the Dharma has no end, but material gifts will be used up. Fifth, the gift of the Dharma eliminates ignorance, but material gifts only overcome the craving^[351] of desire.

“Therefore, noble one, the merit from requesting and supplicating is measureless, cannot be quantified, and has no easy analogy.

“It is through the roots of goodness from requesting the tathāgatas to turn the great wheel of the Dharma when I was practicing bodhisattva conduct in the past that in this time Śakra, the king of the Brahmā devas, and so on, prayed that I turn the great wheel of the Dharma.

“Noble one,^[352] this is because the request for the Dharma wheel to be turned is for the sake of the liberation and happiness of beings.^[353]

“It is through the roots of goodness from requesting the tathāgatas to remain for a long time in the world and not pass into nirvāṇa while I was practicing bodhisattva conduct in the past that I have attained the ten strengths, the four confidences, the four discernments, F.54.b great love, great compassion, and countless unique qualities, and even though I will pass into the nirvāṇa that is the nirvāṇa without a remainder, my true Dharma will remain in the world for a long time. My Dharma body is pure and has no analogy; it has various sublime, perfect features, limitless knowledge, limitless powers, and limitless inconceivable qualities, and it benefits all beings, so that one could not finish describing it in a quintillion^[354] eons.

“The Dharma body contains all Dharmas, and all Dharmas are included within the Dharma body. The Dharma body remains always, but it does not fall into the view of eternalism. It is cessation, but it does not fall into the view of nihilism. Therefore, it destroys the various different views of beings and gives rise to the various correct views of beings. It liberates all beings from their bondage, but it has nothing it has to liberate.^[355]

“It generates the roots of goodness of beings, so that it ripens those who have not been ripened and liberates those who have been ripened, and yet it does not perform any activity. It has no instability and therefore is far from any preoccupations and is perfectly detached, and because of having no activity it is independent and blissful. It perfectly transcends the three times and yet it manifests the three times. It has risen above the field of experience of the śrāvakas and pratyekabuddhas and is accomplished by great bodhisattvas.^[356] It is not different from the bodies of all tathāgatas. F.55.a All of this is attained through the power of the roots of goodness from requesting and supplication, and that is why I have now attained this kind of Dharma body. That being so, if whoever^[357] wishes to seek the highest, most complete enlightenment teaches just one word or one verse of this Dharma^[358] teaching to others, the good roots from that will be immeasurable, let alone requesting the tathāgatas to turn the great wheel of the Dharma and supplicating them not to pass into nirvāṇa but to remain in the world for a long time.”

Then Śakra, the lord of devas, asked the Bhagavat, “Bhagavat,^[359] how should a noble man or noble woman dedicate to the wisdom of omniscience all the good roots that come from seeking the highest, most complete enlightenment and meditating on the path of the three yānas?”^[360]

The Bhagavat said to Śakra, the lord of devas, “Noble son, those beings^[361]who wish to dedicate whatever roots of goodness they have from seeking enlightenment and meditating on the path of the three yānas^[362] should in the six periods of the day and night^[363] say these words with veneration and a single-pointed mind:

“ ‘Whatever good roots I have that have come from perfecting my practice focused upon the Three Jewels throughout beginningless saṃsāra, even down to giving a handful of food to a creature that has been born as an animal,^[364] such as resolving conflicts with virtuous words, having gone to the Three Jewels for refuge and perfectly taken up the training, having practiced purity through regret, F.55.b and whatever good roots I have from requesting, supplicating, and rejoicing, I gather all that into one, and without feeling regret or loss, in my mind I give it completely to all beings.

“ ‘The good roots within the aspect of liberation are those known and seen by the buddha bhagavats and have the purity of being measureless and without impediment,^[365] so that all such merit’s roots of goodness are given to all beings without remaining in a mind with features or rejecting^[366] a mind with features. In that same way, I dedicate all the roots of goodness that have arisen from merit to all beings so that they will all obtain hands with the power of wish-fulfillment, so that jewels fall from the sky, and all the hopes of beings will be fulfilled.

“ ‘May they attain enjoyments that know no end, wisdom^[367] that has no limit, and unimpeded eloquence in the sublime Dharma,^[368] and may all beings attain together the highest, most complete enlightenment of buddhahood and attain omniscience.

“ ‘I dedicate all the immeasurable good qualities that are produced by this good root to the highest enlightenment.

“ ‘Also, just as past bodhisattva mahāsattvas, while they were practicing,^[369] dedicated all their good roots to omniscient wisdom, and just as the present and future bodhisattvas dedicate, in that way I dedicate all my merit’s good roots to the highest enlightenment.

“ ‘Through the power of these good roots, may all beings simultaneously attain the complete enlightenment of perfect buddhahood and, just like other buddhas, F.56.a be seated on the Bodhimaṇḍa at the foot of a Bodhi tree; remain in inconceivable, unimpeded^[370] purity, in the Dharma retention that knows no end, and in the heroic samādhi; defeat the limitless army of evil Māra; realize wisdom and vision; and in that way realize everything clearly in one instant and, in the last part of dawn, obtain the amṛta of the Dharma, directly experiencing the meaning of its sweetness.^[371]

“ ‘Just as the Buddha Amitāyus,^[372] the Buddha Varaprabha,^[373] the Buddha Sublime Light,^[374] the Buddha Akṣobhya, the Buddha Radiance of Excellent Qualities,^[375] the Buddha Lion’s Radiance,^[376] the Buddha Śatakiraṇa,^[377] the Buddha Smṛtiprabha,^[378] the Buddha Ratnārci,^[379] the Buddha Appellation of Light,^[380] the Buddha Ujjvalaprabha,^[381] the Buddha Vast Radiant Light,^[382] the Buddha Supreme King of Auspiciousness,^[383] the Buddha Sublime Voice,^[384] the Buddha Foremost of Arrays,^[385] the Buddha Dharmadhvaja, the Buddha Superior Body,^[386] the Buddha Delightful Rūpakāya,^[387] the Buddha Illuminating Light,^[388] the Buddha Brahma King of Purity,^[389] the Buddha Highest Nature,^[390] and so on, excellently attained complete buddhahood, and the way in which the tathāgatas of the past, future, and present manifest the enjoyment body and emanation body, and having attained the highest, most complete enlightenment, turned the wheel of the unsurpassable Dharma and liberated beings,^[391] may I also be like that.’

“They should recite at length as has just been taught.

“Noble one, a man or woman with clear faith^[392] who adopts from The Supremely Victorious King of Sūtras, the Sublime Golden LightF.56.b this chapter on purifying the obscuration of karma, and possesses it, reads it, chants it, remembers it without forgetting, and teaches it extensively to others, will attain a measureless, incalculable aggregation of merit.

“As an analogy, if all of the beings that exist in the trichiliocosm world realm were all at the same time^[393] to attain human bodies, and having gained those human bodies were all to practice the path of the pratyekabuddhas; and if there were a man or woman who throughout their entire lives honored, venerated, and offered the four requisites^[394] to each of those pratyekabuddhas; and if the man or woman were to build and offer a precious stūpa for each of those pratyekabuddhas after they had passed away that was filled with the seven jewels^[395] to the same volume as Sumeru, the king of mountains, and those stūpas were twelve yojanas tall, and they constantly made offerings to them with flowers, perfumes, precious banners, flags, and parasols, then, noble one, what do you think? What kind of merit would those individuals obtain? How much would there be?”

“Bhagavat, there would a great amount,” said the lord of devas.

“Noble one, if someone^[396] were to take from The Supremely Victorious King of Sūtras, the Sublime Golden Light this chapter on purifying the obscurations, and possess it, read it, chant it, remember it without forgetting, and teach it extensively to others, and we compared the previously described merit to the merit that comes from that, then that previous merit would not be hundredth part of it, not a hundred thousandth, not a ten millionth, F.57.a and it could not be used as a measure for it, as an analogy for it, or as a cause for it.

“Why is that? Because a noble man or noble woman who maintains a correct practice and prays to the buddha bhagavats in the ten directions to turn the wheel of the Dharma will perfectly please the buddha bhagavats and will be praised by them.

“Noble one, I have taught that the gift of the Dharma is supreme among all acts of generosity, so that therefore, noble one, even making offerings to the Three Jewels cannot serve as an analogy for it.

“Inspiring others to go for refuge in the Three Jewels^[397] and maintain the training without failure and without exhausting the three actions of body, speech, and mind—even that cannot serve as an analogy for it.^[398]

“Even inspiring development of the enlightenment mind within the three yānas, in accordance with the power, abilities, and aspiration of an entire world—even that cannot serve as an analogy for it.

“Even all the beings that exist in all world realms in the three times attaining everything without impediment and quickly completing limitless merit—even that cannot serve as an analogy for it.

“Even all the beings that exist in the realms in the three times attaining everything without impediment and attaining the three enlightenments—even that cannot serve as an analogy for it.

“Even inspiring all the beings that exist in the realms in the three times to quickly leave behind the suffering in the four lower existences—even that cannot serve as an analogy for it.

“Even inspiring all the beings that exist in the three times to purify themselves of the extremely heavy karmic obscurations—even that cannot serve as an analogy for it.

“Even inspiring liberation from all suffering—even that cannot serve as an analogy for it.

“Even liberating beings from all kleśas and the torments of fear, terror, and suffering—even that cannot serve as an analogy for it. F.57.b

“Even inspiring others to rejoice in all the merit^[399] of beings in the presence of the buddhas of the three times and to make a prayer for enlightenment^[400]—even that cannot serve as an analogy for it.

“Even inspiring others to eliminate all bad conduct, abuse, and insults and to pray to complete all good qualities and, in all lives, to make offerings to, venerate, and praise the Three Jewels, inspiring beings to practice meritorious actions with purity so that they completely attain enlightenment^[401]—even that could not serve as an analogy.

“Therefore, a request and supplication to the Three Jewels in the three times in all world realms;^[402] a request for the six perfections to be completed; a request to turn the wheel of the unsurpassable Dharma; a supplication that they remain in the world for countless eons and teach the profound, sublime, supreme Dharma—all that has merit that is extremely profound,^[403] yet you should know that even that could not serve as an analogy for it.”

Then Śakra, who is the lord of the devas, the Ganges goddess, the Brahmarāja, the Four Mahārājas, and countless devas rose from their seats, and with their robes over one shoulder, kneeling on their right knees, with palms placed together, bowed their heads and said to the Bhagavat, “Bhagavat, we have heard The Supremely Victorious King of Sūtras, the Sublime Golden Light; we have obtained it, read it, chanted it, and understood it,^[404] and we shall teach it extensively to others so that it will remain securely.

“Why is that? F.58.a Bhagavat, we seek to attain the highest, most complete enlightenment, and therefore we follow the superior^[405] characteristics of this meaning so that we may practice in accordance with the Dharma.”

Then Brahmā, Śakra, and the others^[406] in that place where the Dharma was taught scattered coral tree flowers of various kinds upon the Bhagavat, so that the entire great ground in the world realms of the trichiliocosm shook. There sounded the music of all the great drums and musical instruments of devas being played. Golden light rays radiated through all the world realms and a sublime sound occurred.^[407]

Then Śakra, the lord of devas, said to the Bhagavat, “Bhagavat, all of this is through the power of the blessing of^[408]The Sūtra of the Sublime Golden Light, and therefore it protects and benefits in various ways with love and compassion, increases in various ways the good roots of bodhisattvas, and purifies karmic obscurations.”

“It is like that. It is like that,” replied the Bhagavat. “It is as you have said. Why is that? Noble one, I remember that in the past,^[409] countless hundreds of thousands of eons ago, at that time, in that time, there appeared in the world a tathāgata arhat samyaksaṃbuddha by the name of Great Precious King Illuminator.^[410]

“The Tathāgata Great Precious King Illuminator appeared in the world at that time so that all devas, humans, Śakra, Brahmā, mendicants, brahmins, and other beings could attain nirvāṇa and bliss.^[411]F.58.b

“When he taught the Dharma to his first assembly, there were ten thousand million quintillion beings who attained nirvāṇa;^[412] they all attained the result of being an arhat, their outflows ceased, and they gained the three knowledges, the six higher cognitions,^[413] and unimpeded freedom.

“At the time of the second assembly, there were nine hundred thousand million quintillion beings who attained nirvāṇa;^[414] they all attained the result of being an arhat, their outflows ceased, and they gained the three knowledges, the six higher cognitions, and unimpeded freedom.

“At the time of the third assembly, there were nine hundred thousand million quintillion beings who attained nirvāṇa;^[415] all attained the result of being an arhat, and so on, as described before.^[416]

“Noble one, at that time, I had a female body and my name was Precious Merit Radiance.^[417] At the time of the third assembly, I approached that Bhagavat and obtained from him this Sūtra of the Sublime Golden Light, and I read it, chanted it, and taught it widely to others.

“Because I was seeking for the highest, most complete enlightenment, at that time the Bhagavat prophesied to me, the woman Precious Merit Radiance, that in a future time I would become a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, an unsurpassable being, a guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, by the name of Śākyamuni.^[418]

“I abandoned that female body, and ever since then I have been above the four lower existences;^[419] I was born among devas and humans, enjoying perfect happiness. For four hundred eighty thousand^[420] lifetimes, I was a cakravartin king, and my fame filled and spread throughout all world realms up until this time, when I have attained perfect buddhahood.” F.59.a

Then, at that time, the entire great assembly saw the Tathāgata Great Precious King Illuminator turning the wheel of the Dharma and teaching the sublime, supreme Dharma.^[421]

“Noble one, in the eastern direction from the Sahā world realm, beyond as many buddha realms as there are grains of sand in a hundred thousand Ganges Rivers, there is a world realm by the name of Ratnavyūha, where the Tathāgata Great Precious King Illuminator now dwells.^[422] Having attained nirvāṇa,^[423] he teaches the sublime, supreme Dharma and benefits beings, and that is the buddha that you see.^[424]

“A noble man or noble woman who hears the name of the Tathāgata Great Precious King Illuminator will be set irreversibly upon the bodhisattva bhūmis and will attain the great nirvāṇa.

“Any woman who hears the name of that tathāgata^[425] will at the time of her death go directly to that tathāgata. Through the power of seeing the tathāgata, she will not be reborn in a female body.^[426]

“Noble one, this extremely excellent Sūtra of the Sublime Golden Light benefits in various ways and increases in various ways the good roots of bodhisattvas and purifies them of karmic obscurations.

“Noble one, in whatever land bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās teach to others this excellent Sūtra of the Sublime Golden Light, that land will obtain four kinds of benefit.^[427] What are those four? F.59.b They are as follows: (1) the king of that land will have no illness^[428] and be free of obstacles; (2) he will have a long, unimpeded life; (3) there will be no adversarial enemies and his army will be heroic;^[429] and (4) the enjoyment of happiness will increase^[430] and the true Dharma will increase.^[431] Why is that? It is because that human king will continually be guarded by Śakra, Brahmā, the Four Mahārājas, and the retinue of yakṣas.”

Then the Bhagavat asked the assembly of devas,^[432] “Noble ones, are these things true?”

Śakra, Brahmā, the Four Mahārājas, and the retinue of yakṣas all said together to the Bhagavat, “It is so, it is so. In whatever lands this sublime king of sūtras is taught, read, and chanted, we Four Mahārājas, and so on, will continuously be present and will protect the rulers of those lands. We will dwell together in those lands.^[433] If those kings have demons, obstacles, or opposing enemies, we, the Four Mahārājas and the others, will cause all those to cease. We will also dispel misery, disease, and so on, bring healing, and increase lifespan; there will be good omens, prayers will be fulfilled as wished for, and there will always be happiness.^[434] We will make all the soldiers in that land heroic and diligent.”

“Excellent, noble sons, excellent!” said the Bhagavat. “You should accomplish exactly what you have just said. F.60.a Why is that? When the rulers of those lands act in accord with the Dharma,^[435] all the people will follow the king and practice in the same way, and you and the others will gain perfect form, strength, and benefits; your divine palaces will shine with light; and your entourages will be diligent and grow larger.”

Then Śakra, Brahmā, and the others said to the Bhagavat, “It will be like that.”

The Bhagavat then said, “Wherever this sublime sūtra is taught, read, and promulgated, the prime ministers and the inner ministers will gain four benefits. What are those four?^[436] First, there will be harmony among them; they will be close, respect each other, and have loving minds.^[437] Second, they will always be beloved and empowered by the human king, and also mendicants, brahmins, and the people in the greater land and in the districts will venerate^[438] them. Third, they will firmly control wealth,^[439] will venerate the Dharma, and will not seek worldly profit,^[440] so that their fame will be renowned, and they will be honored by many. Fourth, they will have long lives and happiness.^[441] Those are the four benefits.

“If a ruler of a land teaches this sūtra correctly,^[442] mendicants and brahmins will gain four superior benefits.^[443] What are those four? First, they will never be lacking in clothes, food, drink, bedding, or medicines when sick. Second, they will all contemplate, read, and chant without difficulty. Third, if they are living on mountains or in forests, they will find happiness. Fourth, whatever they pray for in their minds will be accomplished. F.60.b Those are their four superior benefits.^[444]

“If there are lands where this sūtra is taught, all the people will prosper and be happy; there will be no disease; merchants and travelers who go back and forth will obtain much wealth and jewels; and superior merit^[445] will be obtained. Those are called the various benefits that come from good qualities.”

Then Brahmā, Śakra, the Four Mahārājas, and their great retinues said to the Bhagavat, “Bhagavat, it should be known that if such a profound sūtra as this is present, then the thirty-seven qualities of the factors of enlightenment of the tathāgatas will also be present in the world and will not disappear, but when such a sūtra as this vanishes, then the true Dharma will also vanish.”

“Noble sons, it is so, it is so,”^[446] said the Bhagavat. “If someone with a one-pointed mind were to read correctly, recite correctly, possess correctly, contemplate correctly, and meditate correctly on just one word or one section^[447] of this Sūtra of the Sublime Golden Light and teach it widely to many others and promulgate it for the sake of beings, then for a long time^[448] there would be happiness and endless benefits from the merit.”^[449]

When that vast assembly had heard the words spoken by the Bhagavat, they all gained superior benefits.^[450]

Chapter 6: The Dhāraṇīs of Complete Purification

^[451] Then the bodhisattva mahāsattva Blazing Light Rays of Unhindered Traits of Lions,^[452] together with an entourage of countless millions,^[453] rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed his head down to the Bhagavat’s feet, and made an offering to the Bhagavat of a variety of flowers, perfumes, precious banners, flags, and parasols.

Then he inquired of the Bhagavat, “Bhagavat, through how many causes and conditions is the enlightenment mind attained? What is the enlightenment mind? Bhagavat, in enlightenment there is no perception of a present mind, there is also no object of perception as a future mind, and there is no object of perception as a past mind.^[454] There is also no object of perception as an enlightenment mind that is other than enlightenment.^[455] Enlightenment cannot be described in words, and also the mind is not a form, it is not a characteristic, it is not a thing or an action,^[456] it is not composite, and there is no object of perception or comprehension of ‘a being.’^[457] Therefore, Bhagavat, how should the meaning of this profound Dharma be known?”

“Noble one, it is like that, it is like that,” said the Bhagavat. “There is no object of perception as enlightenment’s substance or an extremely sublime activity that accomplishes it.^[458] Also there is no enlightenment mind apart from enlightenment. Therefore, enlightenment is indescribable. Also mind is indescribable, has no form or feature, has no substance^[459] or action, and is immaterial,^[460] and also there is no object of perception as ‘beings.’

“Why is that? F.61.b It is because both enlightenment and mind are the same in their true nature, and because that which acts and that which is acted upon are the same. Nevertheless, it is not that the Dharmas cannot be known.

“Noble one, bodhisattva mahāsattvas have realized in that way the Dharmas that are to be known, and they perfectly teach enlightenment and the enlightenment mind. Enlightenment^[461] is not the past, it is not the future, and it is not even the present, and the mind is the same as that. Beings are also like that. In this there are no two characteristics as objects of perception. Why is that? It is because phenomena are unborn. Enlightenment has no object of perception. Even the name enlightenment does not exist as an object of perception. Beings and the name beings do not exist as objects of perception. Śrāvakas and the name śrāvakas do not exist as objects of perception. Pratyekabuddhas and the name pratyekabuddhas do not exist as objects of perception. Bodhisattvas and the name bodhisattvas do not exist as objects of perception. Buddhas and the name buddhas do not exist as objects of perception. Conduct and the name conduct do not exist as objects of perception. Nonconduct and the name nonconduct do not exist as objects of perception.^[462] In this way, because of their not being objects of perception, they remain in all extinguished phenomena.

^[463] These are produced on the basis of the good roots of merit.

“Noble one, it is like this: as an analogy, Sumeru, the precious king of mountains, is beneficial for everyone; in the same way, this enlightenment mind is beneficial for beings and therefore is the cause of the first perfection of generosity.

“Noble one, it is like this: as a further analogy, the great earth supports many things, and as the enlightenment mind is like that, it is the cause of the second perfection of correct conduct. F.62.a

“It is like this: as a further analogy, the great powerful lion^[464] travels alone without fear, and in that way, the enlightenment mind is free of fear and alarm, and therefore it is the cause of the third perfection of patience.

“It is like this: as a further analogy, Nārāyaṇa’s wind wheel^[465] is powerful and fast, and in that way, the enlightenment mind cannot be influenced,^[466] and therefore it is the cause of the fourth perfection of diligence.

“It is like this: as a further analogy, a divine palace made of the seven precious materials has four successive staircases and four doors through which very cool air blows, giving a pleasant sensation. In that same way, the enlightenment mind seeks for the treasure of the qualities of meditative stability and increases it,^[467] and therefore it is the cause of the fifth perfection of meditation.

“It is like this: as a further analogy, the disk of the sun spreads light rays, and in that same way, the enlightenment mind always quickly defeats the darkness of the ignorance of saṃsāra, and therefore it is the cause of the sixth perfection of wisdom.

“It is like this: a head merchant fulfills the prayers in everyone’s minds, and in that same way, the enlightenment mind passes over the frightening path of saṃsāra and obtains the jewels of good qualities, and therefore it is the cause of the seventh perfection of superior knowledge in skillful methods.

“It is like this: the moon when pure and full is not darkened, and in that same way, this enlightenment mind makes all conduct perfectly pure, and therefore it is the cause of the eighth perfection of prayer.

“It is like this: the prime minister who is in charge of a cakravartin king’s army has the power of the fulfillment of wishes, and in that same way, this enlightenment mind brings a vast benefit to beings through immeasurable qualities, and a completely pure and well-adorned buddha realm; therefore, it is the cause of the ninth perfection of strength. F.62.b

“It is like this: in the same way as space and a cakravartin, this enlightenment mind is unimpeded and present in all fields of activity and has attained independence and has reached the level of empowerment; therefore, it is the cause of the tenth perfection of knowledge.

“You should diligently train in ten such causes.^[468]

“Noble one, the bodhisattva mahāsattvas complete the perfection of generosity through five qualities.^[469] What are those five? They are (1) the power of faith, (2) compassion, (3) being without a mind that seeks what is desired, (4) gathering all beings, and (5) seeking omniscient wisdom.

“Noble one, these complete the perfection of generosity of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of correct conduct through five qualities.^[470] What are those five? They are (1) the purity of the three kinds of actions; (2) not creating the causes and conditions of the kleśas of all beings; (3) closing the door to the lower existences and opening the door to the happy existences; (4) transcending the level of the śrāvakas and pratyekabuddhas; and (5) completing all merit.

“Noble one, these complete the perfection of correct conduct of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of patience through five qualities.^[471] What are those five? They are (1) the ability to subjugate the kleśas of desire and anger; (2) without cherishing one’s body and life, not seeking for happiness and pacifying perceptions; (3) accepting suffering when encountered by thinking of karma from the past; F.63.a (4) developing thoughts of love and compassion and ripening the good roots of beings; and (5) attaining the profound patience of the quality of birthlessness.

“Noble one, these complete the perfection of patience of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of diligence through five^[472] qualities. What are those five? They are (1) not wishing to remain with the kleśas; (2) not practicing happiness until merit has been completed; (3) not having thoughts of weariness in undergoing various hardships; (4) ripening all beings through skill in the methods of gathering and benefiting them with great love and compassion; and (5) aspiring to master the level of irreversibility.

“Noble one, these complete the perfection of diligence of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of meditation through five qualities.^[473] What are those five? They are (1) gathering good qualities and not creating thoughts;^[474] (2) always aspiring to liberation and having no attachment to the two extremes; (3) attaining the higher cognitions and ripening the good roots of beings; (4) purifying the Dharma realm and eliminating the stains of the mind; and (5) cutting through the kleśa roots of beings. F.63.b

“Noble one, these complete the perfection of meditation of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of wisdom through five qualities.^[475] What are those five? They are (1) always making offerings to and closely relying on all the buddhas and bodhisattvas, who have clarity and skill in methods, and not wearying or turning back; (2) always aspiring in the mind to hear the tathāgatas teach the profound Dharma without ever feeling that it is enough; (3) aspiring to examine through the sublime ultimate and relative wisdoms; (4) quickly eliminating all kleśas, which are to be eliminated through meditation;^[476] and (5) understanding the qualities of the five fields of knowledge.^[477]

“Noble one, these complete the perfection of wisdom of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of skill in methods through five qualities.^[478] What are those five? They are (1) understanding and comprehending the particular aspirations, kleśas, and mental conduct of all beings; (2) understanding clearly in the mind all the gateways of remedies in the limitless Dharmas; (3) attaining mastery of rising out of and entering into the samādhis of great love and compassion; (4) aspiring to attain ripening and excellence through meditation on the perfections; and (5) aspiring to gather and realize all the qualities of buddhahood without exception.

“Noble one, these complete the perfection of skill in methods of the bodhisattva mahāsattvas. F.64.a

“Noble one, the bodhisattva mahāsattvas complete the perfection of prayer through five qualities.^[479] What are those five? They are (1) the mind being happily at rest concerning all phenomena being primordially unborn and unceasing and neither existent nor nonexistent; (2) the mind being happily at rest having examined the sublime, supreme nature of the meaning of all Dharmas, which is pure and stainless; (3) the mind being happily at rest in the true nature of the mind that transcends all features and is uncreated, without activity, without differences, and unshakable; (4) the mind being happily at rest in relative truth because of wishing to benefit beings; and (5) the mind being happily at rest in the simultaneous practice of śamatha and vipaśyanā.

“Noble one, these complete the perfection of prayer of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of strength through five qualities.^[480] What are those five? They are (1) knowing, through the strength of true knowledge, the conduct of all beings, and the good and bad in their minds;^[481] (2) leading all beings into very profound and excellent Dharma; (3) knowing exactly and correctly the karmic factors of all beings who are circling in saṃsāra; (4) analyzing and comprehending through the strength of correct knowledge the faculties and the three natures^[482] in beings; and (5) correctly and appropriately teaching beings so that they develop good roots, ripening them and through the strength of knowledge liberating them. F.64.b

“Noble one, these complete the perfection of strength of the bodhisattva mahāsattvas.

“Noble one, the bodhisattva mahāsattvas complete the perfection of knowledge through five qualities.^[483] What are those five? They are (1) distinguishing between good and bad qualities; (2) not rejecting but accumulating good qualities; (3) not being saddened by saṃsāra nor delighting in nirvāṇa; (4) reaching the ultimate state through possessing the practice of merit and wisdom; and (5) obtaining the supreme empowerment, and attaining the unique qualities of a buddha, and so on, and omniscient knowledge.

“Noble one, these complete the perfection of knowledge of the bodhisattva mahāsattvas.

“Noble one, what is the meaning of perfection? It is like this: that which accomplishes the supreme benefit is perfection; that which completes limitless, great, profound knowledge is perfection; the mind having no attachment to qualities of conduct or nonconduct is perfection; knowing and correctly discriminating between the faults of saṃsāra and the good qualities of nirvāṇa is perfection; gathering all individuals who have ignorance and who have wisdom is perfection; teaching the various kinds of excellent, precious Dharma is perfection; F.65.a completing unimpeded liberation and wisdom is perfection; discriminating and knowing the nature of Dharmas and the nature of beings is perfection; reaching the state of nonregression from generosity, and so on, up to knowledge is perfection; completing the patience of the quality of birthlessness^[484] is perfection; ripening the good roots of merit in all beings is perfection; attaining enlightenment and completing the ten strengths, the four confidences, the unique qualities, and so on, of buddhahood is perfection; the realization of the nonduality of the characteristics of saṃsāra and nirvāṇa is perfection; repeatedly benefiting beings is perfection; when tīrthikas come and ask questions, teaching them correctly and converting them is perfection; turning the twelve aspects of the excellent wheel of the Dharma is perfection; and not having attachment and being free of not seeing and of faults is perfection.

“Noble one, the appearance of a sign that is the omen^[485] for the first bodhisattva bhūmi^[486] is like this: all bodhisattvas see countless, innumerable trichiliocosm world realms becoming filled with various treasures of jewels.

“Noble one, the appearance of a sign that is the omen^[487] for the second bodhisattva bhūmi^[488] is like this: F.65.b all bodhisattvas see that the ground in the trichiliocosm world realms has become as flat as the palm of the hand; has a variety of countless, innumerable, excellent colors; and is adorned by pure jewels.

“Noble one, the appearance of a sign that is the omen^[489] for the third bodhisattva bhūmi^[490] is like this: all bodhisattvas see themselves as a warrior adorned in armor and defeating^[491] all their adversaries.

“Noble one, the appearance of a sign that is the omen^[492] for the fourth bodhisattva bhūmi^[493] is like this: all bodhisattvas see circles of wind from the four directions scattering a variety of sublime flowers that cover the earth.

“Noble one, the appearance of a sign that is the omen^[494] for the fifth bodhisattva bhūmi^[495] is like this: all bodhisattvas see bodies covered by the adornment of various precious jewelry and garlands of flowers adorning their heads.

“Noble one, the appearance of a sign that is the omen^[496] for the sixth bodhisattva bhūmi^[497] is like this: all bodhisattvas see a flower pond made of the seven precious materials, with four stairways, with a bottom of gold sand, filled with perfectly clear, aromatic water that possesses the eight good qualities and is covered by blue lotuses, night lotuses, and white lotuses, and those playing within it are very happy—it is very pure and beyond analogy.

“Noble one, the appearance of a sign that is the omen^[498] for the seventh bodhisattva bhūmi^[499] is like this: all bodhisattvas see before a bodhisattva those beings who are going to fall into the hells,^[500] but through the power of the bodhisattva they do not fall, are not even injured, and are not even terrified or frightened. F.66.a

“Noble one, the appearance of a sign that is the omen^[501] for the eighth bodhisattva bhūmi^[502] is like this: all bodhisattvas see that to their right and left they are being guarded by lions, the kings of beasts, and an entire multitude of wild beasts are frightened and terrified of them.

“Noble one, the appearance of a sign that is the omen^[503] for the ninth bodhisattva bhūmi^[504] is like this: all bodhisattvas see cakravartins encircled by retinues numbering many hundreds of thousands who are making offerings to them, and they are adorned by a variety of precious white parasols above their heads.

“Noble one, the appearance of a sign that is the omen^[505] for the tenth bodhisattva bhūmi^[506] is like this: all bodhisattvas see a tathāgata with a shining golden body, with pure, immeasurable light rays, every excellence, and encircled by countless hundreds of thousands of Brahmā kings who are honoring him and making offerings to him, so that he turns the extremely excellent wheel of the unsurpassable Dharma.

“Noble one, why is the first bhūmi called Perfect Joy? It is like this: first, a mind that transcends the world, which had never been previously attained, is attained at this time, and then there is the great accomplishment that is what had been prayed for, and therefore a perfect joy arises; that is why the first bhūmi is called Perfect Joy.

“The second bhūmi is called Stainless because it is completely purified of all extremely subtle stains and of errors in conduct. F.66.b

“The third bhūmi is called Shining because there is the radiance of the light rays of measureless wisdom and samādhi, which cannot be destabilized, cannot be overcome, and which is the root of the power of retention that holds whatever has been heard.

“The fourth bhūmi is called Blazing^[507] because there is the fire of wisdom that incinerates all kleśas and increases the radiance of light, and there is the meditation on the factors of enlightenment.

“The fifth bhūmi is called Difficult Training^[508] because there is the mastery of the supreme knowledge of meditation though skillful methods, which is extremely difficult to attain, and the kleśas that are difficult to subjugate through the paths of seeing and meditation are subjugated.

“The sixth bhūmi is called Manifested because there is the clear manifestation of the continuity of the Dharma of conduct and the manifestation of all featureless mentation.

“The seventh bhūmi is called Gone Far because there are no obstacles to that which is stainless, because of featureless mentation, because there is long meditation in liberated samādhi, and because that bhūmi is pure and unhindered.

“The eighth bhūmi is called Unwavering because through attainment of the mastery of featureless mentation, the kleśas are unable to cause instability.

“The ninth bhūmi is called Perfect Understanding because through the mastery of teaching all the various different kinds of Dharma, there is an increase of wisdom that is without faults or dependence^[509] and there is the attainment of unimpeded power.

“The tenth bhūmi is called Cloud of Dharma because the Dharma body is like the sky, and wisdom, having become like a great cloud, pervades everything.

“Noble one, the first bhūmi is obscured by these two kinds of ignorance: the ignorance of attachment to the features of self and phenomena, and the ignorance of being afraid and terrified of the lower existences of saṃsāra. F.67.a

“The second bhūmi is obscured by these two kinds of ignorance: the ignorance of the lack of awareness of subtle points in the trainings so that they are transgressed, and the ignorance that adopts various kinds of activities.

“The third bhūmi is obscured by these two kinds of ignorance: the ignorance of the craving that wishes to attain what has not been attained, and the ignorance that obscures the superior powers of retention.

“The fourth bhūmi is obscured by these two kinds of ignorance: the ignorance that delights in the flavor of resting in meditation, and the ignorance of craving for pure, extremely excellent qualities.

“The fifth bhūmi is obscured by these two kinds of ignorance: the ignorance of rejecting saṃsāra and the ignorance of seeking for nirvāṇa.

“The sixth bhūmi is obscured by these two kinds of ignorance: the ignorance of movement within the practice,^[510] and the ignorance of the manifest appearance of features.

“The seventh bhūmi is obscured by these two kinds of ignorance: the ignorance of directly engaging in subtle features,^[511] and the ignorance of delighting in featureless mentation.

“The eighth bhūmi is obscured by these two kinds of ignorance: the ignorance of exertion in meditation on featurelessness, and the ignorance of attachment to attaining power over features.

“The ninth bhūmi is obscured by these two kinds of ignorance: the ignorance of not being skilled in^[512] the limitless meanings and the limitless names, words, and letters that are to be taught, and the ignorance of not having attained the power of eloquence as wished for.

“The tenth bhūmi is obscured by these two kinds of ignorance: the ignorance of not having attained mastery over manifesting miracles,^[513] and the ignorance of not comprehending very subtle, secret activities. F.67.b

“The bhūmi of buddhahood is obscured by these two kinds of ignorance: the ignorance of the obscuration caused by the subtle objects of knowledge in the entire field of experience, and the ignorance of the negative propensities of extremely subtle kleśas.

“Noble one, the bodhisattva mahāsattva who is on the first bhūmi practices the perfection of generosity; on the second bhūmi practices the perfection of correct conduct; on the third bhūmi practices the perfection of patience; on the fourth bhūmi practices the perfection of diligence; on the fifth bhūmi practices the perfection of meditation; on the sixth bhūmi practices the perfection of wisdom; on the seventh bhūmi practices the perfection of skill in methods; on the eighth bhūmi practices the perfection of prayer; on the ninth bhūmi practices the perfection of strength; and on the tenth bhūmi practices the perfection of knowledge.

“Noble one, through the first development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is a superior jewel;^[514] through the second development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is beautiful;^[515] through the third development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is difficult to destabilize; through the fourth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is irreversible; through the fifth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of precious flowers; through the sixth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of the shining light rays of the sun’s disk; through the seventh development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that accomplishes all prayers exactly as wished for; through the eighth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of directly perceived presence;^[516] through the ninth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of the essence of wisdom;^[517]F.68.a and through the tenth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is heroic.

“Noble one, these are what are called the ten kinds of the development of enlightenment mind by the bodhisattva mahāsattvas.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the first bhūmi is called strength of remaining within the qualities.”^[518]

Then the Bhagavat taught the dhāraṇī mantra:

tadyathā | pūrṇamanorathe doho doho yāvat sūryāvabhāsatā yāvad candre daudante tāvād rakṣamān daṇḍaparihāraṃ kuru svāhā |^[519]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in a Ganges River will protect the bodhisattvas on the first bhūmi.

“Whoever recites and possesses this dhāraṇī mantra will be freed from all fear of vicious beasts such as tigers, jackals, and lions; malevolent pretas; attacks from humans, nonhumans, and so on; and harm from demons, obstacle makers, and suffering,^[520] and they will be liberated from the five kinds of obscurations and will remember and not forget the first bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the second bhūmi is called location of extreme bliss:^[521]

tadyathā | uttoli ciriciri uttorā torāṇāṃ śānto śānto uttoli hulu hulu svāhā |^[522]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in two Ganges Rivers will protect the bodhisattvas on the second bhūmi.

“Whoever recites and possesses this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, F.68.b human and nonhuman attacks, and harm from demons, obstacle makers, and suffering,^[523] and they will be liberated from the five kinds of obscurations and will remember and not forget the second bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the third bhūmi is called strength that is difficult to conquer:^[524]

tadyathā | daṇṭhike paṇṭhike karaṭhā kauraṭhi keyūre dantele svāhā |^[525]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in three Ganges Rivers will protect the bodhisattvas on the third bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering,^[526] and they will be liberated from the five kinds of obscurations and will remember and not forget the third bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the fourth bhūmi is called vast benefit:^[527]

tadyathā | śiri śiri dima dimani dhari dharini śiri śiriṇi viśalā viśālā vaśa vaśani bandhniye svāhā |^[528]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in four Ganges Rivers will protect the bodhisattvas on the fourth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering,^[529] and they will be liberated from the five kinds of obscurations F.69.a and will remember and not forget the fourth bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the fifth bhūmi is called adorned by various qualities:^[530]

tadyathā | hari hariṇi ciri ciriṇi karimāṇi saṃkarimāṇi sāma vāsani jambhani stambhani mohani svayaṃbhūkke svāhā |^[531]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in five Ganges Rivers will protect the bodhisattvas on the fifth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering,^[532] and they will be liberated from the five kinds of obscurations and will remember and not forget the fifth bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the sixth bhūmi is called completely expanded wisdom:^[533]

tadyathā | vitori vitori mariṇi kali kali vidho hante lulu lulu culu culu tolūva tolūva śaśa śaccha pariśa svasti sarva satvānāṃ siddhyantu mama mantrapādāni svāhā |^[534]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in six Ganges Rivers will protect the bodhisattvas on the sixth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations,^[535]F.69.b and they will remember and not forget the sixth bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the seventh bhūmi is called the conduct of the dharma of the jinas:^[536]

tadyathā | jaha jaharu jaha jaha jaharu vailuke vailuke amṛtagaṇi puruśaṇi veruteke parubatta vidhe heke vinda vileni amṛluteki vaijuyu vaijuyu svāhā |^[537]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in seven Ganges Rivers will protect the bodhisattvas on the seventh bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations,^[538] and they will remember and not forget the seventh bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the eighth bhūmi is called inexhaustible treasure.^[539] The dhāraṇī is:

tadyathā | sari śari śiriṇi mite mite kari kari heru heru curu curu bandhani svāhā |^[540]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in eight Ganges Rivers will protect the bodhisattvas on the eighth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations,^[541] and they will remember the eighth bhūmi. F.70.a

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the ninth bhūmi is called immeasurable name.^[542] The dhāraṇī is:

tadyathā | haricaṇḍalike kulamābhadri torasipata patasi śiri śiri gaśiri gāpiśiri svasti sarvasatvānāṃ svāhā |^[543]

“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in nine Ganges Rivers will protect the bodhisattvas on the ninth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations,^[544] and they will remember the ninth bhūmi.

“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the tenth bhūmi is called defeating the vajra mountain.^[545] The dhāraṇī is:

tadyathā | siddhe susiddhe mocani mokṣani mukte vimukte amale vimale damale māṅgale hiraṇyagarbhe ratnagarbhe samantabhadre sarvārtha sādhani manase mahāmanase adbhute atyadbhute araje viraje acyute amṛte araje viraje prahme prahma svarepūraṇi pūraṇi manorathe svāhā |^[546]

“Noble one, this dhāraṇī is the auspicious words of consecration, recited so that more buddha bhagavats than there are grains of sand in ten Ganges Rivers will protect the bodhisattvas on the tenth bhūmi.

“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, and sudden harm;^[547] all malevolence and harm will be dispelled and cease, and they will be liberated from the five kinds of obscurations and will remember the tenth bhūmi.”

Then the bodhisattva mahāsattva by the name of Radiating Lions’ Features,^[548]F.70.b having heard the Bhagavat teach those dhāraṇīs, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s feet, and praised him with these verses:

Then the great Brahmarāja^[553] rose from his seat and, with his upper robe over one shoulder,^[554] knelt on his right knee, placed his palms together, reverently bowed down to the Bhagavat’s feet, and said to the Bhagavat, “Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light is rare and beyond evaluation; it is good in the beginning, good in the middle, and good in the end;^[555] it has a good meaning; it has good words;^[556] and it can accomplish all the Dharmas of the Buddha. A human who possesses and holds it is someone who repays all the buddhas.”

“Noble one, it is so, it is so. It is as you have said,” replied the Bhagavat. “Noble one, all who listen to and hear this sūtra will progress irreversibly to the highest, most complete enlightenment.

“Why is that? Noble one, it can ripen the supreme good roots of the bodhisattvas who are irreversibly upon the bhūmis. It is the seal of the supreme Dharma, and it is the king of all sūtras. Therefore, listen to it and hear it; possess it and hold it; read it and recite it.

“Noble one,^[557] beings who have not planted good roots, who have not ripened their good roots, and who have not served the buddhas will not be able to hear this sublime Dharma.

“Those noble men or noble women who hear and possess it will be purified of all their karmic obscurations, which will cease, and they will be supremely pure, always see the buddhas, and never be apart from what are termed the supreme practices of the buddhas and kalyāṇamitras. They will attain the unceasing, unobscured gateway^[558] of supreme dhāraṇīs, which are like this: F.71.b the unceasing, unobscured dhāraṇī of the arising of the supreme qualities of the seal of the ocean; the unceasing, unobscured dhāraṇī that is unimpeded in the minds,^[559] types of conduct, and languages of all beings; the unceasing, unobscured dhāraṇī of the light of the characteristics of the stainless disk of the sun; the unceasing, unobscured dhāraṇī of the light of the characteristics of the full moon; the unceasing, unobscured dhāraṇī that defeats corruption^[560] and increases good qualities; the unceasing, unobscured dhāraṇī that demolishes vajra mountains; the unceasing, unobscured dhāraṇī that holds what cannot be taught, the essence of the causes and conditions that it is not appropriate to teach; the unceasing, unobscured dhāraṇī of the unimpeded voice for the Dharma that tells the truth;^[561] the unceasing, unobscured dhāraṇī of the seal of the mind and virtuous conduct of stainless space; and the unceasing, unobscured dhāraṇī of the directly perceived appearances of all the bodies of endless buddhas,^[562] and so on.

“Noble one, the bodhisattva mahāsattvas will emanate as the bodies of buddhas in all buddha realms in the ten directions and teach the highest sublime Dharma^[563] in order that the extent of all gateways to these unceasing, unobscured dhāraṇīs will be accomplished and attained. This is because the true nature of phenomena does not move, does not stay, does not go, and does not come. Even though they^[564] accomplish and ripen the good roots of beings, they do not see a single being becoming ripened. Even though they teach various kinds of Dharmas, even in words they do not move, stay, go, or come. Even though they teach production and cessation, they comprehend that there is no production or cessation. Why is there no coming or going in phenomena? It is because there is no difference in the nature of any phenomena.”

When this Dharma teaching was given, three thousand million^[565] bodhisattvas attained patience of the quality of birthlessness; innumerable bodhisattvas attained the irreversible enlightenment mind; innumerable, F.72.a endless bhikṣus and bhikṣuṇīs attained the pure Dharma eyes regarding phenomena; and innumerable beings developed the enlightenment mind.

Then, at that time, the Bhagavat spoke this verse:

That great multitude then rose up together from their seats, bowed their heads to the Buddha’s feet, and said to the Buddha, “Bhagavat, wherever someone teaches,^[567] reads, and recites this Supremely Victorious King of Sūtras, the Sublime Golden Light, we and the rest of this multitude will go there and be the assembly that listens. We will benefit that preceptor who teaches the Dharma, and make him blissful and happy, free of obscurations, and relaxed in body and mind. We and the others will sincerely make offerings to him and make the multitudes who listen happy.^[568]

“We will make that land have no enemies, terror, fear, harm, famine, or tribulations. We will cause the people of that land to multiply and spread. We will not allow devas, nonhumans,^[569] or other beings to trample, walk, make dirty, and so on, the area that is the location of that Dharma teaching. Why is that? Because that place where the Dharma is taught is a shrine, and so we will offer incense, flowers, flags, and parasols to it. We and others will always protect it and keep it free from deterioration and decay.”^[570]

Then the Bhagavat said to that multitude, “Noble ones, if you and others should meditate diligently on this supreme sūtra, then this sublime Dharma will remain for a long time in this world.” F.72.b

Chapter 7: A Praise Using the Analogy of a Lotus

^[571] Then the Bhagavat said to the virtuous goddess who is the goddess of the Bodhi tree,^[572] “Now know this, Goddess Śrī,^[573] you should listen well and remember this praise of the buddhas and purification through regret that came as a loud sound from a golden drum that was seen in the bodhisattva’s^[574] dream at night.^[575]

“In the past, there was a king by the name of Lord of Golden Nāgas,^[576] who always praised and extolled the buddhas in the ten directions and three times as being like a red lotus.”

He then recited these verses of praise to the multitude:

All that gathered multitude, on hearing that teaching, developed the enlightenment mind and said that now and in the future they would practice this purity through regret and make the prayer.^[646]

All developed the aspiration to enlightenment.

Chapter 8: The Dhāraṇī of Golden Victory

^[647] Then the Bhagavat said to the bodhisattva mahāsattva Sukhavihāra within that vast assembly, “Noble one, there is a dhāraṇī called golden victory, and any noble man or noble woman who wishes to directly see, honor, and make offerings to the buddhas of the past, the future, and the present should possess it. Why is that? It is because this dhāraṇī is the mother of the past, future, and present buddhas.

“Therefore, whoever possesses this dhāraṇī will possess great merit and is someone who has planted good roots with countless buddhas of the past and so now possesses this dhāraṇī. Know that someone who has pure, faultless, correct conduct will enter through the gateway of this profound Dharma without impediment and without doubts.”^[648]

The Bhagavat then taught the rite for practicing the mantra:

“^[649]Recite these names of the past buddhas^[650] and bodhisattvas and then with a one-pointed mind pay homage to them; F.75.a after that, recite the mantra:

“I pay homage to all the buddhas in the ten directions.

“I pay homage to the bodhisattva mahāsattvas.

“I pay homage to all the śrāvakas, pratyekabuddhas, and āryas.

“I pay homage to the Buddha Śākyamuni.

“I pay homage to the Buddha Akṣobhya in the east.

“I pay homage to the Buddha Ratnaketu in the south.

“I pay homage to the Buddha Amitāyus in the west.

“I pay homage to the Buddha Dundubhisvara in the north.

“I pay homage to the Buddha Vast Qualities above.

“I pay homage to the Buddha Appearance of Qualities below.

“I pay homage to the Buddha Ratnagarbha.

“I pay homage to the Buddha Samantaprabha.

“I pay homage to the Buddha Samantāvabhāsa.

“I pay homage to the Buddha King Pile of Courage.

“I pay homage to the Buddha Completely Victorious Lotus.

“I pay homage to the Buddha Equally Seeing.

“I pay homage to the Buddha Ratnaśikhin.

“I pay homage to the Buddha Highest Jewels.

“I pay homage to the Buddha Ratnaprabha.

“I pay homage to the Buddha Vimalaraśmi.^[651]

“I pay homage to the Buddha Courageous Intention.

“I pay homage to the Buddha Completely Pure Moonlight Sign Renowned King.

“I pay homage to the Buddha Flower Array Radiance.

“I pay homage to the Buddha Aṃśurāja.

“I pay homage to the Buddha King of Beautiful Splendor Stainless Reputation.

“I pay homage to the Buddha Lord of Fearless Thought.

“I pay homage to the Buddha Abhayakīrti.

“I pay homage to the Buddha Supremely Victorious King. F.75.b

“I pay homage to the bodhisattva mahāsattva Avalokiteśvara.

“I pay homage to the bodhisattva mahāsattva Kṣitigarbha.

“I pay homage to the bodhisattva mahāsattva Ākāśagarbha.

“I pay homage to the bodhisattva mahāsattva Mañjuśrī.

“I pay homage to the bodhisattva mahāsattva Vajrapāṇi.

“I pay homage to the bodhisattva mahāsattva Samantabhadra.

“I pay homage to the bodhisattva mahāsattva Akṣayamati.

“I pay homage to the bodhisattva mahāsattva Mahāsthāma­prāpta.

“I pay homage to the bodhisattva mahāsattva Maitreya.

“I pay homage to the bodhisattva mahāsattva Sumati.

“Having paid homage to them, recite this dhāraṇī:

namo ratnatrayāya | tadyathā | kuṭi kuṭini imirito koṣaṇi imiriṇi irī svāhā |”

Then the Bhagavat said to the bodhisattva Sukhavihāra, “This dhāraṇī is the mother of the buddhas in the three times. Therefore, any noble man or noble woman who obtains and possesses this dhāraṇī will generate immeasurable, endless merit. They will have honored, made offerings to, venerated, and praised countless buddhas. Those buddhas will have given to them the prophecy of their attainment of the highest enlightenment.

“Sukhavihāra, someone who possesses this dhāraṇī mantra will attain the fulfillment of their wishes, such as clothes, food, wealth, jewels, precious materials,^[652] becoming learned and wise, becoming healthy, and having a long life, and their merit will increase greatly. Whatever it is that they wish for, there is nothing that will not be accomplished.

“Sukhavihāra, those who possess and hold this mantra will always, until their attainment of the highest, most complete enlightenment, be accompanied by the bodhisattva Golden Mountain Citadel, F.76.a the bodhisattva Maitreya, the bodhisattva Sāgara, the bodhisattva Samantāvalokiteśvara, the bodhisattva Mañjuśrī, the bodhisattva Mahāpiṅgala, and so on, and those bodhisattvas will protect them.

“Sukhavihāra, know this! When reciting this dhāraṇī mantra, one should perform this rite: First, repeating it ten thousand and eight times, perform the propitiation rite.^[653] Then, adorn a maṇḍala inside a solitary building,^[654] and on the first^[655] day of the month, wash and put on new^[656] clothes. Burn incense, scatter flowers, and make various kinds of offerings, including food, which you place inside the maṇḍala.^[657]

“At the beginning, recite the names of the buddhas and bodhisattvas as previously described. With a very focused mind, regret your past actions, and then kneel with your right knee on the ground and repeat the mantra a thousand and eight times. Then sit up straight and think about that which you wish for. Then, at sunrise,^[658] eat one pure meal^[659] within the maṇḍala. Then, if after fifteen days have passed, when the person comes out from the maṇḍala they will have inconceivable merit and majesty and there is no aspiration of theirs that will not be fulfilled.

“If their wishes are not fulfilled, they should reenter that maṇḍala and do the recitation continually, without forgetting it, until their wishes are fulfilled.”

Chapter 9: The Teaching on the Nature of Emptiness

^[660] Then the Bhagavat, having taught that dhāraṇī mantra, in order to benefit that vast assembly of bodhisattva mahāsattvas, devas, humans, and so on, and enable them to understand the very profound ultimate truth, and in order to teach^[661] them emptiness, recited these verses: F.76.b

At that time, the vast assembly, having heard the Bhagavat teaching this profound nature of emptiness, realized that the four great elements and the five skandhas of all countless beings are by nature empty, and the six senses and six sensory objects are not real but create bondage. They rejected saṃsāra and prayed that they would accomplish truly departing from it, and with extremely clear minds they were overjoyed, and they devotedly practiced what had been taught.

Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness

Then the goddess Wish-Fulfilling Radiating Light, who was within the great assembly, was delighted and overjoyed on hearing that very profound Dharma teaching. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, and said to the Bhagavat, “Bhagavat, what instruction do you give on a Dharma for the practice of meditation on the ways of profound meaning?”^[696]

Then she spoke this verse: F.78.b

The Bhagavat said to the noble goddess:

Then the noble goddess said to the Bhagavat:

The Bhagavat then said to the noble goddess, “One should practice the Dharma of enlightenment by being based upon the Dharma realm and meditating on the Dharma conduct of sameness. How does one practice the Dharma of enlightenment by being based upon the Dharma realm and meditating on the Dharma conduct of sameness?^[699] In this way, the Dharma realm is taught through the five skandhas so that the Dharma realm itself is the five skandhas. However, one cannot say that it is the five skandhas and one cannot say it is not the five skandhas. Why is that? If the Dharma realm is the five skandhas, that would be the nihilist view, and if it is other than the five skandhas that would be the eternalist view. Therefore, the Dharma realm has neither of those two characteristics. It is not present in the two extremes. It cannot be viewed. It transcends being an object of view. It has no name. It is featureless. That is what is called the Dharma realm.

“Noble goddess, how is the Dharma realm taught through the five skandhas?^[700] It is like this: The five skandhas are not produced by causes and conditions. Why is that? If they are produced by causes and conditions, then are they produced because they have already been produced, or are they produced because they have not yet been produced? If they have already been produced, what need would there be for causes and conditions? If they are not produced, then there is no production to perceive. Why is that? F.79.a An unproduced phenomenon has no existence and therefore^[701] has no name, has no features, does not cease,^[702] and can have no analogy, because it has not been produced by causes and conditions.

“Noble goddess, it is like this: As an example, a drumbeat is dependent on wood. It is dependent on a skin, a stick, a hand, and so on. Therefore, although a drumbeat originates, the past of that which is a drumbeat is empty, its future is empty, and its present origination is empty.^[703] The drumbeat does not originate from the wood, it does not originate from the skin, and it does not originate from the stick or the hand. It does not originate from the three times. Therefore, it is not produced. That which is not produced does not cease. That which does not cease does not come from anywhere. That which does not come from anywhere does not go anywhere. That which does not go anywhere is not eternal. It is not nothingness. That which is neither eternal nor nothingness is not one and it is not separate.

“Why is that? If the five skandhas were one, they would not be different from the Dharma realm. If it were like that, then it would be logical that even ordinary beings would see the genuine truth and attain the nirvāṇa that has the highest genuine^[704] truth.^[705] But this is not so, and therefore it should be known that they are not one.

“If they were separate, then all the composite characteristics^[706] of the buddhas and bodhisattvas would include attachment so that they would not become liberated from the bondage of the kleśas and would not attain the highest, most complete enlightenment of buddhahood.

“Why is that? It is because all ārya individuals have realized the essential sameness of the composite and noncomposite,^[707] and therefore they are not separate from each other. F.79.b Thus, one should know that the five skandhas are neither existent nor nonexistent. They are neither produced by causes and conditions nor not produced by causes and conditions.

“This the āryas know, but it is not within the field of experience of others, and therefore it cannot be known through words and terminology. It has no name, no features, no cause, no condition, and no analogy and is devoid of a beginning or end.^[708] It is primordially, naturally empty. Therefore, the Dharma realm can be taught^[709] through the five skandhas.

“Noble goddess, if any noble man or noble woman who wishes to seek for the highest, most complete enlightenment seeks for it elsewhere than the ultimate and relative, that would be extremely difficult to comprehend and contemplate. The nature of the field of experience of the āryas and of ordinary beings is neither one nor different. Therefore, the conduct of enlightenment should be practiced based upon the Dharma realm without eliminating the relative and without being apart from the ultimate.”

When the Bhagavat had said that, the noble goddess was delighted and happy. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together, and with a one-pointed mind bowed down her head and said to the Bhagavat, “Bhagavat, I shall train today in that practice of the true meaning of enlightenment that the Bhagavat has spoken of.”

Then the great Brahmarāja, the lord of the Sahā world realm, who was present within that vast assembly, said to the noble goddess Wish-Fulfilling Radiating Light, “This bodhisattva conduct is difficult to accomplish, so how are you going to master it today?” F.80.a

The noble goddess said to Brahmarāja, “O great Brahmarāja, that which the Bhagavat has taught is truly very profound, so that no ordinary being can know its meaning; it is the field of experience of āryas, and therefore it is sublime and difficult to know. If it is true and not false that I can today attain a state of bliss through relying on this Dharma,^[710] then may all the countless, innumerable, numberless beings in this world realm of the five degenerations become golden in color, possess the thirty-two signs, be neither male nor female, be seated upon a precious lotus, and enjoy limitless bliss. May there fall a rain of sublime, divine flowers. May music resound from divine musical instruments without their being played. And may there be a perfection of all articles of offering.”

As soon as the noble goddess had said that, all of the beings in that time of the five degenerations became golden in color with the signs of a great being, were neither male nor female, were seated upon precious lotuses, and enjoyed limitless bliss. It was just as in the palace of the Paranirmita­vaśavartin deities. There were no lower existences. There were arranged rows of precious trees, and the world realm was filled with flowers from the trees^[711] that were made of the seven precious materials. Also, there fell a rain of divine flowers of the seven precious materials, and divine music played.

The noble goddess Wish-Fulfilling Radiating Light transformed also from having a female body to having the body of a Brahmā deva.

Then the great Brahmarāja asked the bodhisattva Wish-Fulfilling Radiating Light, “Venerable one, how did you practice bodhisattva conduct?”

The bodhisattva Wish-Fulfilling Radiating Light replied, “Great Brahmarāja, if a moon on water were to practice enlightened conduct, that is how I practiced enlightened conduct. F.80.b If someone in a dream were to practice enlightened conduct, that is how I practiced enlightened conduct. If a mirage were to practice enlightened conduct, that is how I practiced enlightened conduct. If a valley’s echo were to practice enlightened conduct, that is how I practiced enlightened conduct.”

When great Brahmarāja heard that, he asked the bodhisattva Wish-Fulfilling Radiating Light, “Venerable one, based on what meaning did you say those words?”

The bodhisattva Wish-Fulfilling Radiating Light replied, “O Brahmarāja! Although there is not a single phenomenon that does not have the characteristic of the true nature, nevertheless they are created through causes and conditions.”^[712]

“If that is so,” said Brahmarāja, “then it would be logical that childlike, ordinary beings would attain the highest, most complete enlightenment of buddhahood.”

“What are you thinking that made you say that?” asked the bodhisattva Wish-Fulfilling Radiating Light. “Do you think that ignorant individuals are separate, that wise individuals are separate, that enlightenment is separate, that nonenlightenment is separate, that liberation is separate, and that nonliberation is separate?

“Brahmarāja, phenomena are the same in that way and have no separation. This Dharma realm has no separate nature,^[713] and so on, up to attachment having no separate nature.^[714] It has no increasing or lessening.

“O Brahmarāja! It is like a conjurer, or a conjurer’s pupil, who is skilled in manifesting illusions, who at a crossroads gathers pebbles, plants, tree leaves, and so on, piles them into a heap, and who then through magic manifests herds of elephants, herds of horses, a mass of chariots and soldiers, and so on, and a heap of the seven precious materials, and various kinds of treasuries that are seen by many people. F.81.a

“When they are manifested, there are those beings who are stupid and ignorant, who fail to analyze it, who do not realize the source of the illusions, and so when they see and hear them, they think, ‘The herds of elephants, horses, and so on that we can see and hear are real, and anything else is a lie!’ Therefore, they don’t subsequently examine or investigate them.

“Those who are intelligent are not like that. They know what the source of illusions is, so that when they see and hear them, they think, ‘The elephants, horses, and so on that I see do not exist, but they are an optical illusion from magic.’ As they think that they are not real, they do not think that the elephants and so on and the treasuries exist. They think, ‘These are nothing but names without any reality whatsoever.’ Therefore, whatever they see or hear, they do not believe that they are real,^[715] and subsequently, when they analyze and contemplate them, they know perfectly that they are not real.

“In that same way, the wise realize that all phenomena have no real essence. In terms of the relative, when in their minds they pay attention to the truthfulness of the things that manifest and are described according to whatever they see and whatever they hear, they know that they are not like that, because they reveal correct meanings that are just designations.^[716]

“Brahmarāja, childlike, ordinary beings who have not attained the world-transcending wisdom eyes of the āryas do not know the inexpressible nature of phenomena. Therefore, when they see or hear composite or noncomposite phenomena, they think, ‘This is how it truly is,’ and develop attachment; they do not know that ultimately the nature of phenomena is inexpressible. F.81.b

“When ārya individuals see or hear composite or noncomposite phenomena, to the extent of their power and ability they do not develop attachment, thinking, ‘These are real.’ Therefore, they think, ‘In everything there are no real composite phenomena or real noncomposite phenomena, and as they are not real, whatever composite or noncomposite characteristics I think of are just names and have no real essence whatsoever.’

“Those ārya individuals know and comprehend that, but because they wish others to understand the true meaning, they correctly^[717] teach it in relative terms.

“In the same way, Brahmarāja, those ārya individuals, although they have realized, through their superior knowledge and vision, the inexpressible true nature of phenomena, they teach various relative names and terms in order for others to understand composite and noncomposite phenomena in that way.”

Then Brahmarāja asked the bodhisattva Wish-Fulfilling Radiating Light, “How many beings will understand this profound true Dharma?”

“O Brahmarāja,” replied Wish-Fulfilling Radiating Light, “the phenomena of the minds and mental events of many illusory beings will understand this kind of true, profound Dharma.”

Brahmarāja said, “People who are illusory manifestations are nonexistent by nature. From where do their minds and mental events arise?”

“The beings who know that the Dharma realm is not existent and is not nonexistent will know this profound meaning,” replied Wish-Fulfilling Radiating Light.

Then Brahmarāja said to the Bhagavat, F.82.a “Bhagavat, this bodhisattva Wish-Fulfilling Radiating Light has inconceivably realized this profound meaning.”

“It is like that. It is like that,” replied the Bhagavat. “Brahmarāja, it is just as you have said. The bodhisattva Wish-Fulfilling Radiating Light has taught it, and you have developed the aspiration to meditate on and train in the patience that is because of the birthlessness of phenomena.”^[718]

Then the great Brahmarāja, along with a great entourage of Brahmās, rose together from their seats, and with their robes over one shoulder and with palms together in veneration, they bowed down their heads to the bodhisattva Wish-Fulfilling Radiating Light’s feet. They said, “This is very rare and marvelous!^[719] On this day we have met this great being and have heard the true Dharma.”

Then the Bhagavat said to Brahmarāja, “In the future, this Wish-Fulfilling Radiating Light will become a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and virtuous conduct,^[720] a sugata, a knower of the world, an unsurpassable being, a guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, by the name of Essence of the Glorious Blazing Jewel.”

When this chapter was taught, three hundred million^[721] bodhisattvas attained irreversibility from the highest, most complete enlightenment. Eight hundred million devas and countless, innumerable kings, ministers, and ordinary people became free of dust and attained pure, stainless Dharma eyes.

At that time, in that vast assembly, five million^[722] bhikṣus, who were irreversible^[723] from the practice of bodhisattva conduct and from the aspiration to enlightenment and had heard the Dharma teaching of the bodhisattva Wish-Fulfilling Radiating Light, all became stable and perfected supreme, inconceivable prayers. F.82.b They developed the aspiration for enlightenment, and each one took off their robes and offered them to the bodhisattva and developed the aspiration of supreme diligence. They made this prayer: “We dedicate all the good roots we have accumulated to irreversibility from the highest, most complete enlightenment.”

“Brahmarāja, through that merit, this multitude of bhikṣus will practice exactly what they have been taught, and after ninety great eons have passed, they will comprehend and understand it so that they will truly emerge from saṃsāra.”

The Bhagavat then prophesied to that multitude of bhikṣus, “Bhikṣus, after thirty asaṃkhyeya eons have passed, you will all attain complete buddhahood during an eon by the name of Difficult to Conquer King of Radiance in a realm by the name of Vimalaprabhā. You will all attain the highest, most complete enlightenment of buddhahood simultaneously, and you will all have the same name—King Who Is Ornamented by the Arrangement of Prayers—and you will possess ten features.

“Brahmarāja, whoever listens to and possesses this extremely wonderful sūtra—The Sublime Golden Light—will possess majestic power.

“If someone without method were to practice the six perfections for many hundreds of thousands of great eons, and a noble man or noble woman were to write out this Sūtra of the Sublime Golden Light and every half-month one-pointedly read and recited it, the previous accumulation of merit would not be even a hundredth of this accumulation of merit. It would not come close to being any number, analogy, or cause of it. F.83.a

“Therefore, Brahmarāja, today I will give you instruction. I teach that you should maintain mindfulness and teach it widely to others.

“Why is that? In the past, when I was practicing the path of a bodhisattva, just as a warrior entering battle dedicates life and body to it, in the same way I promulgated, kept, read, recited, and correctly^[724] taught others this sublime, supreme king of sūtras.

“Brahmarāja, when a cakravartin is in the world, his seven jewels do not cease to exist, but if the king’s life comes to end, the seven jewels will vanish and cease.

“Brahmarāja, in that same way, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is in the world, the unsurpassable, precious Dharma will not cease. If this sūtra ceases to exist, then the Dharma will cease in that region. Therefore, one should, with a one-pointed mind, listen to, obtain, read, and recite this king of sūtras and teach it to others and encourage them to write it out while practicing the perfection of diligence—being completely diligent without concern for life or body. This is supreme among all merits, and therefore my pupils similarly should diligently train in meditation on its practice.”

Then the great Brahmarāja, the innumerable Brahmā entourage, Śakra, the Four Mahārājas, and the yakṣas rose from their seats. With their robes over one shoulder, kneeling on their right knees, and with palms together in veneration, they said to the Bhagavat, F.83.b “Bhagavat, we will protect and spread this Supremely Victorious King of Sūtras, the Sublime Golden Light and protect anyone who teaches it. If there is an obstacle, we will eliminate it and cause those teachers to have many virtues, have good color and strength and unimpeded eloquence, make their bodies and minds carefree, and also make their audiences experience happiness. If there is famine, adverse enemies, or harm from nonhumans in the land where they dwell, we and our entourages of devas will protect them and increase the enjoyment of happiness for the people and prevent there being any sudden harm. That is the power that we and our entourages of devas have. If anyone makes an offering to this sūtra, we will honor them and make offerings to them, considering them to be no different from the Buddha.”

Then the Bhagavat said to great Brahmarāja, the Brahmā entourage, and so on, until the Four Mahārājas, the yakṣas, and so on, “Excellent, excellent! You have heard the wonderful, profound Dharma, and through guarding and protecting this sublime, supreme king of sūtras and those who hold the sūtra, you will attain endless superior merit, and you will quickly attain the highest, most complete enlightenment of perfect buddhahood.”

Then Brahmarāja and the others, having heard what the Bhagavat said, were overjoyed and placed it above their heads.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

^[725] Then the deva king Vaiśravaṇa, the deva king Dhṛtarāṣṭra, the deva king Virūḍhaka, and the deva king Virūpākṣa rose from their seats, and with their upper robes over one shoulder, knelt on their right knees and, facing the Bhagavat with palms together, bowed their heads to the Bhagavat’s feet and said to the Bhagavat, “Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light is constantly regarded and seen by all buddhas; it is honored by all bodhisattvas; it is paid homage to by all the hosts of devas;^[726] it is constantly offered to by all devas and asuras;^[727] it is constantly rejoiced in by all the hosts of devas; it is constantly praised by all the protectors of the world; it is possessed by the śrāvakas and pratyekabuddhas; it illuminates all the divine palaces of the devas; it bestows a superior happiness upon all beings; it ends the suffering of beings who are in the hells, are pretas, and are animals; it dispels all fear and terror; it repels all hostile enemies; it creates excellent harvests during the bad times of famine; it ends all the suffering from diseases; and it ends all bad omens and hundreds of thousands of harms from suffering.

“Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light bestows happiness and is also beneficial^[728] for us. Therefore, Bhagavat, we pray that you will teach it through an extensive instruction within this vast assembly. If we Four Mahārājas and our retinues can obtain^[729] the flavor of this Dharma of unsurpassable amṛta, our power and magnificence will increase, F.84.b we will become diligent and heroic, and our miraculous powers will greatly increase and be superior.

“Bhagavat, we Four Mahārājas practice the Dharma correctly and always teach the true Dharma and guide the Dharma kingdoms. Therefore, we constantly establish devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kumbhāṇḍas, kinnaras, mahoragas, and human kings to guide Dharma kingdoms through the true Dharma, so that bad actions are stopped and eliminated, and all demons who have no love or compassion and steal the vitality of others will stay far away.^[730]

“Bhagavat, we Four Mahārājas and the twenty-eight great generals of the yakṣas, along with many hundreds of thousands of yakṣas, continually look at this Jambudvīpa with our pure divine vision, which transcends that of humans, and we defend it and protect it.

“Bhagavat, for that reason and condition, we kings are called world protectors.

“Bhagavat, if in this Jambudvīpa there is a king of a country whose opposing enemies are always near, or there is the calamity of disease or famine, or there are a hundred thousand bad omens, then, Bhagavat, if there is a bhikṣu dharmabhāṇaka who adopts, possesses, reads, and comprehends this Supremely Victorious King of Sūtras, the Sublime Golden Light, which we Four Mahārājas venerate and make offerings to, then we Four Mahārājas will go to him to make him understand, and inspire him and supplicate him. F.85.a Then that dharmabhāṇaka, through the power of recognizing our miraculous manifestations, will go to that land and there widely promulgate this Supremely Victorious King of Sūtras, the Sublime Golden Light. Then, through the power of this sūtra, the hundred thousand calamities and bad omens will all cease and be dispelled.

“Bhagavat, in the land of whichever king the dharmabhāṇaka bhikṣu who possesses this Supremely Victorious King of Sūtras, the Sublime Golden Light goes, know that this sūtra has also gone into that land.

“Bhagavat, at that time the king will go to the dharmabhāṇaka and will listen to whatever Dharma teaching he gives. Having heard it, he will be overjoyed and will honor, make offerings to, and serve that dharmabhāṇaka. With a mind of clear faith he will protect him, and misery and calamities will cease.

“When this sūtra is correctly taught, it will be beneficial for everyone.

“Bhagavat, through that cause and condition,^[731] all of us Four Mahārājas will single-mindedly guard that human king and all the humans of that land so that they will be freed of calamities and always be established in happiness.

“Bhagavat, if there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who possesses this sūtra,^[732] and if at that time a human king should seek them out, and without reluctance make offerings to them, then we Four Mahārājas will bring happiness to that ruler of the land and all the people in that land and will banish calamities far away.

“Bhagavat, if there is someone who adopts this sūtra, possesses it, reads it, and recites it, and if a human king reveres and makes offerings to and praises that person, then we Four Mahārājas will revere, venerate, and respect him above all other kings so that he will be praised by the kings of other lands.” F.85.b

When that vast assembly heard those words, they held them with great joy.

Chapter 12: The Four Mahārājas Protecting the Land

^[733] Then the Bhagavat praised the Four Mahārājas, saying “excellent, excellent!” on hearing that they would defend and guard those who possessed the sūtra and those who honored and made offerings to the supremely victorious sūtra The Sublime Golden Light.

He then said, “You Four Mahārājas have honored, served, made offerings to, venerated, and praised many hundreds of thousands of quintillions of buddhas in the past, and you have generated roots of merit, have truly accomplished the Dharma, and have always taught the Dharma; by guiding the world through the Dharma in this way, you have long had the motivation of great love to constantly benefit beings. Because of the cause and condition of aspiring to bring happiness, you are now enjoying its perfect ripening.

“If there is a king who honors and makes offerings to the supremely victorious sūtra The Sublime Golden Light, you should make an effort to guard him and cause him to obtain happiness.

“You Four Mahārājas with your army, attendants, and many hundreds of thousands of yakṣas will guard the way of the Dharma of the buddha bhagavats of the past, future, and present. You will protect it and keep it in your care.^[734]

“Therefore, if you Four Mahārājas, and also your followers and the countless, incalculable hundreds of thousands of yakṣas, guard this sūtra, then you will be guarding the true Dharma of the buddhas of the past, future, and present.

“Therefore, when you Four Mahārājas and also your deva followers and the yakṣas F.86.a battle with the asuras, you will always attain the benefits of victory.

“If you guard and possess this sūtra, then through the power of this sūtra many sufferings, attacks from enemies, famine, illness, and disease will all cease and be dispelled. Therefore, if you see the four kinds of followers^[735] obtaining this king of sūtras, possessing it, reading it, and reciting it, then with a diligent mind you should guard them, dispel all harm, and bring them happiness.”

The Four Mahārājas then rose from their seats, and with their upper robes over one shoulder, they knelt on their right knees, and with palms together in homage they said to the Bhagavat, “Venerable Bhagavat, in the future, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is promulgated and is present in any land, village, town, mountain, forest, or solitary wilderness, and the king of that land listens to it single-mindedly and possesses it, praises it, makes offerings to it, and supplies requisites, making an offering of them, to the four kinds of followers who possess this sūtra, and protects them with a very trusting mind, he will dispel harm and unhappiness. Because of those causes and conditions, we will protect that king and many people and bring them happiness. We will banish misery and suffering far away, increase lifespans, and create a perfection of magnificence.

“Bhagavat, if the king of that land, on seeing the four kinds of followers possessing this sūtra, reverently protects them and offers and provides them with whatever they need as if they were his parents, then we Four Mahārājas will continually protect him, and he will be revered by the entire multitude of beings. F.86.b

“Therefore, for that purpose, we, together with an incalculable number of yakṣas and spirits, with our bodies unseen, will secretly be in the places where this king of sūtras is promulgated and is present, and we will defend and protect it so that its promulgation will be free from obstacles.

“We will protect and remember the individuals, the kings, and so on, who will listen to this sūtra, so that harm will be dispelled, they will be brought to happiness, and enemies who come from other regions will be repulsed.

“When any human king listens to this sūtra, if a neighboring enemy prepares a fourfold invading army with the thought, ‘I will defeat those lands,’ then, Bhagavat, the power of the blessing of this king of sūtras will cause that neighboring enemy to face another opposing enemy and be defeated.

“If many bad omens and diseases occur in his land,^[736] and at that time a neighboring king, on seeing that, prepares his fourfold army and goes to that land to defeat it, then at that time we, together with an incalculable and endless number of yakṣas and spirits, each one with a body unseen, will give our protection and aid so that the opposing enemy will become naturally subdued and unable to consider even going to that land, let alone engaging in a battle with armies and weapons.”

Then the Bhagavat said to the Four Mahārājas, “It is excellent, excellent that you mahārājas will defend and protect this sūtra.

“Many hundreds of thousands of quintillions of eons ago, I practiced various austerities and attained the highest, most complete enlightenment of buddhahood. Having attained omniscience, I taught this Dharma so that any human king who obtains this sūtra, honors it, and makes offerings to it will have all harms cease and will have perfect happiness. F.87.a

“He will protect the villages, towns, and markets and will repel invading enemies. There will never be any harm, fighting, or dispute for all the kings within Jambudvīpa.

“Four Mahārājas, know that the eighty-four thousand kings of the eighty-four thousand villages, towns, mountains, and markets in this Jambudvīpa will experience the happiness of what is enjoyed in their own domains and will have independence. Because they enjoy increased wealth, jewels, and prosperity, they will not steal from one another but will enjoy the ripened results of their past causes. Therefore, they will not give rise to bad thoughts and desire and seek the lands of others. They will all have few desires and give rise to thoughts of benefiting others. There will be no suffering from fighting, quarreling, bondage, and so on. The people living in those lands will also naturally experience happiness; those above and below will be in harmony like water and milk mixed, so that they will be pleasant and respectful to one another. They will delight in one another and therefore be affectionate, loving, and compassionate and will benefit one another, thus generating roots of merit. Through those causes and conditions, this Jambudvīpa will become happy,^[737] with excellent harvests; the population will increase, filling the land; the great earth will become powerful;^[738] the temperature will be even; there will be no adverse seasons; the sun, moon, planets, and constellations will not leave their orbits but will be constant; the wind will rise and the rain fall at the appropriate times; there will be freedom from bad omens; wealth and jewels will be obtained and will increase;F.87.b the people’s minds will be without miserliness and they will be generous; they will follow the path of the ten good actions; and when people pass away, most will be reborn in the higher realms, so that the population of the paradises will increase.

“Mahārājas, in the future, when there is a human king who listens to this sūtra, protects it, reverently makes offerings to it, and wishes to venerate and praise the four kinds of followers who possess the sūtra, and moreover wishes to bring benefit and happiness to you and your followers and your entire entourage of countless hundreds of thousands of yakṣas, and for that reason that king constantly listens to this sublime king of sūtras and possesses it, then through the power of hearing this sublime, supreme flavor of the amṛta of the river of the Dharma, the power of your bodies and minds and those of others will increase so that you will have diligence and increased courage, merit, and magnificence.

“If those human kings listen single-mindedly to this sūtra and possess it, then they will be making vast, immense, extremely rare offerings to me, the perfect buddha, Śākyamuni, and those who make those offerings to me will have made offerings to the many hundreds of thousands of quintillions of past, future, and present buddhas. Those who have made offerings to the buddhas of the three times will attain an immeasurable aggregation of inconceivable merit. Therefore, because of that cause and condition, you and the others will have protected those kings and their queens, attendants, and courts, and you will eliminate harm and misery. If they also establish the deities who guard the palace in the constant enjoyment of happiness, then they will possess inconceivable merit. F.88.a The humans who live in those lands will experience a variety of the happinesses of the five sensory pleasures, and all bad things will cease.”

Then the Four Mahārājas said to the Bhagavat, “Bhagavat, in the future, a human king who aspires to listen to this Sūtra of the Sublime Golden Light and wishes to protect and defend himself, his queens, his princes, and so on, as far as the palace attendants, and so on, and also the cities, markets, and palaces; and who wishes to attain^[739] sublime, supreme, inconceivable happiness and the bliss of solitude; and who wishes to have in that life a noble and high sovereignty, to possess, spread, and constantly increase his power;^[740] and if he also wishes to accumulate an endless, immeasurable aggregation of inconceivable merit and wishes for there to be no invading armies, misery, disturbances, demons, or obstacles in his land, then, Bhagavat, that human king should be attentive, undistracted, and reverential and listen sincerely to this sublime, supreme king of sūtras and possess it.

“When he wishes to listen to this Dharma, he should first adorn a sublime, supreme palace that is dear to the king, sprinkle scented water on a clear area, scatter various sublime, perfect flowers, set up a lion throne as a superior Dharma seat, adorn it with various jewels, and erect parasols, banners, and flags. He should burn priceless incense and have music played. Then, that human king should wash his body clean, anoint his body with perfumed ointments, put on new, clean clothes, adorn himself with strings of jewelry, and sit on a low seat, F.88.b without thoughts of superiority, forsaking the demonstration of his power. He should listen to this king of sūtras free of pride and with one-pointed mindfulness.

“He should also perceive the upādhyāya who recites this Dharma to be a great teacher. He should have love for his queens, princes, attendants, and court within the palace, and they should look at one another with great happiness. He should speak to them with gentle words and an air of harmony. His own body and mind should be filled with great happiness, thinking, ‘Today I have attained pure thoughts and this immense, vast, great, superior benefit,’ and he should make offerings to this king of sūtras.

“Thinking in that way when he sees the upādhyāya who recites the Dharma coming toward him, he should reverently perceive him as a rarity.”^[741]

Then the Bhagavat said to the Four Mahārājas, “Mahārājas, in that way, this upādhyāya who recites the Dharma^[742] should not be without a welcome. At that time, in that moment,^[743] that human king should wear clean, new clothes and adorn himself with various strings of jewels. He should himself hold a white parasol, incense, and flowers, and, assembling his army and having music played extensively, he should come out of the city on foot. In order to gain auspiciousness, with an attitude of reverence he should welcome the upādhyāya who recites the Dharma.^[744]

“Four Mahārājas, for what cause and condition should the human king himself honor and make offerings in that way? It is because with each step in which the human king lifts and sets down his foot, he is honoring, making offerings to, serving, and showing reverence to a hundred thousand quintillion bhagavats. Moreover, for that number of eons he will truly transcend the suffering of saṃsāra. F.89.a Moreover, he will enjoy the superior, supreme enjoyments of a cakravartin king for that number of eons. Through the power of each step, his merit in that life will increase so that he will have independent sovereignty and an inconceivable ripening of results, will be venerated by entire multitudes, and for countless hundreds of thousands of eons will enjoy a divine palace made of the seven precious materials that is delighted in by devas and humans. In all his lifetimes, he will be a king with a long life and eloquent words and will be trusted by devas and humans. He will have no fears or terrors. He will have great fame and be looked up to by entire multitudes. He will enjoy the highest bliss among devas and humans. He will attain great strength. He will have the qualities of great magnificence. The features of his body will be excellent and beautiful beyond equal or analogy. He will see the teacher of devas and humans. He will meet kalyāṇamitras. He will accomplish an immeasurable accumulation of merit and have perfect good fortune.

“Mahārājas, know this: those human kings, in order to see measureless, various beneficial qualities, will themselves go from one yojana up to a hundred thousand yojanas in order to greet the dharmabhāṇaka upādhyāyas, and they will perceive those dharmabhāṇaka upādhyāyas to be the Teacher.^[745]

“Then, when he goes to the town or city, he should think, ‘Today the tathāgata arhat samyaksaṃbuddha Śākyamuni is coming to my palace and will receive my offerings, and he will teach me the Dharma. Through the power of my hearing the Dharma, I will become irreversible in my progress toward the highest, most complete enlightenment, F.89.b so that this is the same as meeting many hundreds of thousands of quintillions of buddha bhagavats. Today I have made very immense, vast, supreme, superior offerings of pleasant requisites of various kinds to the buddhas of the past, the future, and the present and honored them. Today I have uprooted all the suffering in the world of Yama, the hells, the pretas, and the animal rebirths. Today I have planted the roots of merit for attaining countless hundreds of thousands of quintillions of rebirths as cakravartins, Śakras, and Brahmās. Today I have saved countless hundreds of thousands of quintillions of beings from the suffering of saṃsāra and placed them in the bliss of nirvāṇa. Today I have accumulated an endless, incalculable aggregation of inconceivable merit.^[746] I have established in happiness the many attendants and people in the palace and brought peace to the land, so that there are no harms, pernicious poisons, or malevolent humans. Enemies from elsewhere will not come and cause harm and there will be no misery or illness.’

“Mahārājas, know this: When at that time those kings in that way revere and venerate the true Dharma and make offerings to, honor, venerate, and praise the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who possess this sublime sūtra, if they first dedicate the roots of merit and supreme merit that come from that solely to you and your followers, then those human kings will possess the great merit of good karma as a cause and condition, and in that life they will attain great power and their magnificence will increase. They will be adorned by splendor and supreme features, and all their adversaries will be eliminated by the true Dharma.” F.90.a

The Four Mahārājas then said to the Bhagavat, “Bhagavat, when any human king in that way honors the true Dharma with reverence and listens to this sūtra, and honors, makes offerings to, venerates, and praises the four kinds of followers who possess this sūtra, then at that time, that king, in order to please us, should sprinkle scented water and scatter many sublime, perfect flowers upon the place where the Dharma seat is situated, and place and arrange seats for the Four Mahārājas. Then we will listen to the Dharma together with that king.

“That king should then dedicate to us whatever share of the merit of good roots will be beneficial for us.^[747]

“Bhagavat, at that time, that human king should supplicate the dharmabhāṇaka to teach the Dharma, and when the dharmabhāṇaka is on their seat, the king should burn various sublime, supreme incenses for us and then make an offering to this sūtra.

“Bhagavat, at that time, the aroma of that incense^[748] will in a single instant rise into the sky and pervade our aerial palaces. It will transform into a parasol of incense, and our divine entourages will smell the supreme aroma of the incense. The smoke of the incense will have a golden light that will illuminate our palaces and the residence of Brahmā, and all the residences of Śakra, lord of devas; of the goddess Sarasvatī; of the great goddess Śrī; of Sthāvarā, goddess of the earth; of the great general Saṃjñeya; of the twenty-eight great yakṣa generals; of Maheśvara, the king of devas; of Vajrapāṇi, the lord of secrets; of the great general Māṇibhadra; of Hārītī with her entourage of five hundred children; of the nāga king Anavatapta; and of the nāga king Sāgara.^[749]F.90.b

“Bhagavat, in that way, the aroma of the incense in the aerial palaces of each of those and their entourages, and of others, will instantly transform into parasols of incense that are seen and their aroma experienced. Their colored light rays will also be seen to illuminate all the divine aerial palaces.”

The Bhagavat said to the Four Mahārājas, “Mahārājas, the light rays of the incense will not illuminate, transform into parasols of incense, and radiate great light rays solely at those aerial palaces. When the human king holds the censer in his hands, burns the sublime, supreme incense, and makes an offering to this sūtra, the smoke of that incense will in an instant, in a moment, fill up the billion suns and moons, the billion Sumerus, kings of mountains, the billion four-continent worlds that are in the trichiliocosm world realm, and all the palaces of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that there are in the trichiliocosm world realm—it will spread and fill all of space. The various kinds of incense aromas will transform into parasols of incense,^[750] and those parasols will be golden in color and will illuminate all divine palaces.

“In that way, all the clouds of incense and parasols of incense of various kinds there will be in the trichiliocosm world realm are the result of the power of the magnificence of The Sublime Golden Light, the Supremely Victorious King of Sūtras.

“And when the human king holds the censer in his hands and makes an offering to this sūtra, it is not only this trichiliocosm world realm that is pervaded by all the various aromas of that incense. In an instant, in a moment, they pervade countless, endless hundreds of thousands of quintillions of buddha realms in the ten directions that are as numerous as the grains of sand in the Ganges River. F.91.a They become parasols of incense in the skies above all the buddha realms and completely illuminate them in a similar fashion.

“At that time, those many buddhas will be aware of and know those excellent aromas of the incense, and they will see the canopies of incense and their golden color. The buddha bhagavats of the ten directions, who are as numerous as the sand grains in the Ganges River, will manifest miracles, and those many buddha bhagavats, seeing and discriminating in the same way, will praise the dharmabhāṇaka, speaking to him in unison: ‘It is excellent, excellent that you, great being, have widely, greatly promulgated this wonderful, extremely profound sūtra and have perfected an incalculable, endless, and inconceivable accumulation of merit.’

“The merit of someone who listens to this sūtra is vast in extent, let alone that of someone who writes it out, obtains it, possesses it, reads it, teaches it to others, and practices it in accordance with its teaching. Why is that? Noble ones, it is because those who hear The Supremely Victorious King of Sūtras, the Sublime Golden Light become irreversible in their progress to the highest, most complete enlightenment.

“At that time, the tathāgatas in countless, innumerable hundreds of thousands of quintillions of buddha realms, as numerous as the sand grains in the Ganges River, will speak in unison to the dharmabhāṇaka bhikṣu who is seated on the Dharma throne, praising him with the words, ‘Well done! Well done! Noble one, in a future time, through the power of your diligence, you will accomplish countless hundreds of thousands of ascetic practices. When you have completed the accumulations, you will transcend many āryas, F.91.b you will emerge from the three realms and become a supreme leader, and you will sit at the foot of a Bodhi tree, will be adorned by that which is superior, and will be a refuge for the beings who have the necessary factors in the trichiliocosm world realm. You will eliminate the terrifying armies of Māra and will realize the extremely profound, highest, most complete enlightenment.

“ ‘Noble one, having sat upon the vajra seat, you will turn the Dharma wheel that is praised by the buddhas and is unsurpassable, very profound, and has twelve wonderful aspects. You will beat the supreme, great drum of the highest Dharma. You will blow the extremely wonderful conch of the highest Dharma. You will raise the superior banner of the highest Dharma. You will light the extremely bright lamp of the highest Dharma. You will send down the rain of the unsurpassable amṛta of the Dharma. You will cut through the measureless bondage of the enemies, the kleśas. You will make countless, endless hundreds of thousands of quintillions of beings transcend the ocean of great terrors. You will free them from the endless births and deaths of saṃsāra. You will meet countless hundreds of thousands of quintillions of buddhas.’ ”^[751]

Then the Four Mahārājas said to the Bhagavat, “Bhagavat, the complete practice of^[752]The Supremely Victorious King of Sūtras, the Sublime Golden Light has such countless benefits in the future and the present. Therefore, when for that reason the human kings who have listened to this extremely wonderful sūtra will have developed good roots from all the countless hundreds of thousands of quintillions of buddhas, we will guard those kings and think of them. F.92.a

“Moreover, in order that this measureless benefit can be seen, in each of the aerial palaces belonging to us, the Four Mahārājas, and also our entourages, along with countless hundreds of millions of yakṣas,^[753] parasols of clouds of the aromas of incense and various kinds of miraculous manifestations will be seen.

“At that time, we will make our bodies invisible, and in order to listen to the Dharma, we will go to the perfectly cleaned and beautifully adorned palace of such a king. In the same way, Brahmā, Śakra, the great goddess Sarasvatī, the great goddess Śrī, Sthāvarā, who is the goddess of the earth, the great general Saṃjñeya, the twenty-eight great yakṣa generals, the deity Maheśvara, Vajrapāṇi, who is the lord of secrets, the great general Māṇibhadra, Hārītī with her entourage of five hundred children, the nāga king Anavatapta, the nāga king Sāgara, and the entourages of countless hundreds of thousands of quintillions of devas, yakṣas, and so on, in order to listen to the Dharma, each with their body invisible, will come to the place where the Dharma is to be taught, which is the human king’s palace in which a superior Dharma seat has been beautifully arranged.

“Bhagavat, we, the Four Mahārājas, and also our entourages and the yakṣas, single-mindedly, together with that human king, will become kalyāṇamitras and great patrons of the unsurpassable Dharma, and through that cause we will be satisfied by the taste of its amṛta. For that reason, we will guard that king, completely dispel harm, and cause him to attain happiness. We will cause all bad actions and bad omens to cease in his palace, cities, towns, and land.” F.92.b

Then the Four Mahārājas simultaneously placed the palms of their hands together and said to the Bhagavat, “Bhagavat, if there is a human king in whose land this sūtra is present but who does not promulgate it, rejects it in his mind, has no aspiration to listen to it, does not make offerings to it, does not venerate it, does not praise it, and who on seeing the four kinds of followers who possess the sūtra does not venerate them, make offerings to them, or serve them, then we, the Four Mahārājas, our followers, and countless devas will not hear this extremely profound and wonderful Dharma. The flavor of its amṛta will be abandoned, the continuity of the true Dharma will be destroyed, there will be no magnificence and power, the lower existences will increase, devas and humans will diminish, and beings will drown in the river of saṃsāra and will go astray from the route to nirvāṇa, so that, Bhagavat, we, the Four Mahārājas, our followers, the yakṣas, and so on, on seeing this will abandon that land and will have no intention to defend it and protect it. It will not be we alone who abandon that king, for the countless devas of great virtue who protect that land will also forsake that land. Because they forsake it, various kinds of calamities will occur in that land, and the kingdom will be destroyed. The entire population will be without virtuous motivation and will bind each other, slay each other, abuse each other, quarrel with each other, slander each other, deceive each other, and punish the innocent. Because of having such states of mind there will be illness and disease,F.93.a a comet^[754] will appear repeatedly, two suns will appear simultaneously, there will be continuous comets,^[755] there will be the inauspicious omens of gray rainbows,^[756] shooting stars will fall, the earth will shake, sounds will come from wells, untimely severe rain will fall and winds will blow, there will always be the calamity of famine, grain will not ripen, the people of the land will experience calamities of suffering from the violence of invading enemies, and there will be unhappiness and no joy throughout the land.

“Bhagavat, if we, the Four Mahārājas, the countless thousands of devas, and the deities of great virtue who previously protected the land abandon it, then at that time there will arise countless hundreds of thousands of such evil omens.

“Bhagavat, if any human king wishes to protect his land so that it will constantly enjoy happiness, wishes to bring many beings to happiness,^[757] wishes to eliminate his adversaries, wishes for his own kingdom to always increase and spread, and wishes for the true teachings to remain in the world so that harmful suffering, bad actions, and evil qualities will cease, then, Bhagavat, the ruler of those lands should listen to and obtain this sublime king of sūtras, and he should honor, serve, and make offerings to those who read, recite, acquire, and possess this sūtra.

“Also, through the power of the blessing of the good roots of listening to the Dharma, we, the Four Mahārājas and our entourage of countless deities, will taste the flavor of the unsurpassable amṛta of the Dharma, F.93.b which will be a benefit^[758] for us and our followers, and the other devas will also obtain a perfect benefit.^[759] Why is that? Because a human king has listened single-mindedly to this sūtra and obtained it.

“Bhagavat, Mahābrahmā has constantly taught worldly and nonworldly instructions to beings. Śakra, the lord of the devas, has also taught various kinds of instructions, and the ṛṣis who possess the five higher cognitions have taught many instructions. But, Bhagavat, although there are these countless hundreds of thousands of quintillions of instructions by Brahmā, Śakra, and the ṛṣis endowed with the five higher cognitions, nevertheless, The Sūtra of the Sublime Golden Light, which the Buddha Bhagavat taught for devas and humans with a motivation of love, compassion, and kindness, is a hundred thousand quintillion times superior to those former instructions. They cannot even serve as an analogy for it. Why is that? Because through its power all the kings in Jambudvīpa will guide the world through the true Dharma and bring happiness to beings. We and our followers will give our protection so that there will be no calamity of suffering—moreover, there will be no calamity of invasion;^[760] bad, unvirtuous actions will all be cast far away; all demons and hinderers^[761] in the land will be dispelled; and through the guidance of this true Dharma there will be no conflict.

“For this purpose, the human kings will light the lamp of Dharma in their own lands, bringing infinite illumination, and will benefit^[762] the hosts of devas and their entourages.

“Bhagavat, we Four Mahārājas F.94.a and our innumerable following of devas and yakṣas, the devas in Jambudvīpa, and all pretas, through the power of these causes and conditions, will taste the flavor of the unsurpassable amṛta of the Dharma and will possess magnificence and power. There will be the perfect radiance of light, all beings will become happy, and moreover they will in the future enjoy extreme happiness constantly for countless, inconceivable hundreds of thousands of quintillions of eons. Also, this will please countless buddhas,^[763] and they will develop good roots and attain the highest, most complete enlightenment of perfect buddhahood. All such incalculable, endless benefit^[764] transcends that from the retinue of greatly compassionate Brahmā, is greater than that from greatly wise Śakra, and is superior to that from the ṛṣis with the five higher cognitions who have accomplished various ascetic practices. Therefore, it is a hundred thousand quintillion times greater than them.

“The indescribable Tathāgata Arhat Samyaksaṃbuddha has taught for the sake of beings the wonderful, valid teaching of this kind of sūtra, and from its clear comprehension the rulers of the lands in Jambudvīpa and the many communities of humans in the world will protect the Dharma rites and the land, and humans will be guided and inspired.

“All these benefits of the merit for everyone attaining happiness through the power of the blessing of this king of sūtras comes from the vast promulgation of this sūtra because of the power of the love and compassion of the great teacher Śākyamuni.

“Therefore, Bhagavat, in order to have such causes and conditions, human kings should obtain this sublime sūtra, F.94.b make offerings to it, honor it, revere it, and praise it. Why is that? This sūtra is called the supreme king of sūtras because it benefits all due to its inconceivable and supreme qualities.”

The Bhagavat then said to the Four Mahārājas, “If you, the Four Mahārājas, with your followers and the countless hundreds of thousands of quintillions of deva followers, see a human king single-mindedly listening to this sūtra, making offerings to it, honoring it, revering it, and praising it, you should guard him and dispel harm. That will then cause you to experience perfect bliss. If the four kinds of followers are widely promulgating this king of sūtras, then as that is truly the vast activity of a buddha among devas and humans, it will benefit countless beings. You should constantly guard and defend such individuals. Ensure that there will be no other factors that will bring harm to those four kinds of followers, and that their bodies and minds will be in solitude and happiness so that this king of sūtras will spread and bring a continuous benefit to beings throughout the future.”

Then the deva king Vaiśravaṇa^[765] rose from his seat and said to the Bhagavat, “Bhagavat, I have the rite of the dhāraṇī of the precious wish-fulfilling jewel. Any being who wishes to possess it will gain immeasurable qualities. They will complete the two accumulations of merit and wisdom.^[766]F.95.a Those who seek to possess it should first recite this mantra of protection for the body. The mantra is thus:

namo vaiśravaṇāya mahārājāya | tadyathā | rara rara kuno kuno khuno khuno ruṇo ruṇo saba saba kara kara mahāvikaraṃ mahāvikaraṃ mahākāla mahārāja rakṣa rakṣatu [say your name]^[767]mām sarvasatvānāñ ca svāhā |^[768]

“Bhagavat, by reciting this mantra and applying the mantra seven times to a white cord, each time untying a knot, and then tying it to the upper arm, the benefit will be that demons will be unable to find them. They should blend many incenses into one, which means equal amounts of bdellium, sandalwood, frankincense, and pinwheel flower,^[769] and, holding a censer in their hands, they should burn the incense and make an offering. They should wash themselves perfectly clean, wear new, clean clothes and, in a solitary house,^[770] repeat the mantra that invokes Vaiśravaṇa, the king of devas. This is the mantra:

namo vaiśravaṇāya mahādhanadāya caṇḍeśvarāya ākarṣa aparājita caṇḍeśvara paramakāruṇika sarvasatvāhitacintā [say your name] mama dhanavardho parameśvara^[771]svayaṃ ākarṣaya svāhā |^[772]

“After repeating this mantra completely seven times, they should then recite the essence mantra. Before reciting those mantras, they should bow down reverently to the Three Jewels and then do the recitation beginning with the name of Vaiśravaṇa, the lord of devas. Then wealth will be bestowed, all the aspirations of beings will be completely fulfilled, and happiness will be bestowed upon them.

“Having paid homage in that way, if they recite the essence mantra of the precious wish-fulfilling jewel of King Vaiśravaṇa, the happiness they wish for will be bestowed.”

Then Vaiśravaṇa, the lord of devas, recited in the presence of the Bhagavat the essence mantra of the precious wish-fulfilling jewel: F.95.b

namo ratnatrayāya | namo vaiśravaṇāya mahārājāya | tadyathā | simi simi sumu sumu caṇḍa caṇḍa cara cara sara sara kara kara kili kili kuru kuru muru muru curu curu sādhaya^[773] ātmanām nityaṃ^[774] antardhātu svāhā | namo vaiśravanāya svāhā | dhanadāya svāhā | manorathaparipūrāya^[775] svāhā |^[776]

“When reciting the mantra, it should first be repeated a full thousand times. Then afterward, in a clean room, they should plaster a narrow area of the floor with cow dung, making a small circle, and then single-mindedly make an offering with whatever food they have. They should continuously burn excellent incense so that its smoke is continually rising. They should maintain mindfulness of the previous essence mantra night and day, repeating it just loudly enough so that they themselves can hear it but others will be unaware of it.

“At that time, Jinarṣabha,^[777] the son of Vaiśravaṇa, will manifest in the form of a youth and come before them and ask, ‘Why have you called my father?’ They should answer him, ‘I seek wealth in order to make offerings to the Three Jewels, and so I pray for him to bestow it on me.’ At that time, Jinaṛṣabha,^[778] on hearing those words, will return to his father and say to his father, ‘Today a human practitioner of virtue is single-mindedly making offerings to the Three Jewels, but because he is lacking in wealth, he is supplicating you, father.’ Then the father will say, ‘You should go to him quickly and give him a hundred kārṣāpaṇas every day,’ and so he will then come to them.

“If they see such an omen because they have been reciting the mantra,^[779] they should know that their goal will be accomplished. They should burn the incense alone in a clean room, and in front of their bed they should place a small incense container. Then every dawn they should look inside to see what wealth they have acquired within that incense container. On those days that they acquire wealth, they should offer incense, flowers, and food to the Three Jewels and use it all for gifts to the poor and destitute. F.96.a They should not be miserly and keep the wealth,^[780] but instead they should have a motivation of love and compassion for beings. They should not develop a motivation of anger, deception, or malice. If anger arises, it will destroy the power of their accomplishment, so they should always guard the mind and not become angry.

“Moreover, while possessing this mantra, if they always think of and praise me, the deva king Vaiśravaṇa, and my sons, daughters, and retinue,^[781] they will always follow the ten good actions, and those deities will increase and augment the power of their merit, increase all good actions, and gain the realization of enlightenment. Numerous deities, on seeing this, will all be overjoyed and come together to guard an individual who is reciting the mantra.

“Moreover, those mantra holders will have a long life, will live for innumerable years, will always be free of the three lower existences, and will never be harmed. They will obtain the precious wish-fulfilling jewel and treasures. They will attain higher cognitions, power, and the fulfillment of all their aspirations. Even if they seek advice on what to do,^[782] that will be accomplished just as wished for. They will even understand the language of all wild animals.

“Bhagavat, if someone wishes to see the manifestation of my body when they are reciting the mantra, then on the eighth or fifteenth day of the month they should have an image of the Buddha painted on white cotton made beautiful with various pigments and a binding medium.^[783] The artist who paints that image should take the eight vows. He should paint an image of Great Goddess Śrī on the Buddha’s left. On the Buddha’s right he should paint me, King Vaiśravaṇa, with my sons, daughters, and entourage, F.96.b and it should be placed upon a throne.^[784]

“Scatter various flowers, burn excellent, perfect incense, and keep lamps alight day and night. Excellent, perfect food and drink of various kinds should be offered with a motivation of veneration in the three periods and the mantra recited. Do not have a motivation for gain.^[785]

“When invoking me, they should recite this mantra:

namaḥ śrīkaṇṭhāya buddhāya | namo vaiśravaṇāya yakṣarājāya mahārājāya atirājāya | namaḥ śrī mahādeviyai |^[786] tadyathā | tara tara turu turu vara vara suśuddho suśuddho hana hana maṇikanaka | vajravaidūrya muktikālaṃkrta sarirāya sarvasatvānāṃ hitakāma vaiśravaṇa śriyadevīprabhāya ehi ehi māvilamba ghūrṇa ghūrṇa^[787] parasya parasya dadāhi mama amukanāsya | darśanakāmasya darśanaṃ mama mana, pralahadāya svāhā |

“Bhagavat, when I see humans who recite the mantra and, moreover, make such vast offerings, I will develop a motivation of love and affection and rejoicing, and I will transform into the form of a child or young person, or an old man, or a bhikṣu, and, holding the precious wish-fulfilling jewel and a bowl of gold in my hands, I will enter the circle^[788] and show veneration with my body. I will speak the name of the Buddha and say to those reciting the mantra, ‘You will accomplish your goals exactly as you have wished,’ so that if they wish to vanish into a forest, if they wish to obtain jewels, if they wish to inspire affection and honor from the entire multitude of beings, if they wish to acquire wealth such as gold and silver, if they wish to attain the accomplishments of the mantra, or if they wish to acquire the higher cognitions, F.97.a a very long life, or excellent perfect pleasures, there will be no wish of his that cannot be accomplished.

“Today, though I reveal only this much, whatever is wished for will be accomplished, and whatever unending precious treasures that have not been attained, whatever ultimate qualities that are not possessed, they will be accomplished. It may be possible for the sun and moon to fall onto a narrow piece of ground, it may be possible for this great earth to sometimes transform into something else,^[789] but my words of truth could never fail, so that wished-for happiness will always be obtained.

“Bhagavat, if someone who acquires this king of sūtras, possesses it, reads it, and recites it were to recite this mantra, then without fatigue they would quickly accomplish the rites.^[790]

“Bhagavat, today I have taught this mantra for the sake of beings who are in poverty and afflicted by suffering. Therefore, they will gain a great benefit, and they will all attain wealth, happiness, independence, and freedom from harm.

“I will follow those individuals as long as they live, guard them, and dispel all harm. Moreover, I will illuminate with light as far as a hundred steps all around those individuals who possess and promulgate this Supremely Victorious King of Sūtras, the Sublime Golden Light and recite the mantra. I will have the hundreds of thousands of yakṣas continually serve them and be their servants for whatever they wish, so that there will be nothing that they wish that cannot be accomplished.

“My words of truth that I speak are not untrue, which the Bhagavat alone has the power to know.” F.97.b

Vaiśravaṇa, the king of devas, having uttered this mantra, at that time the Bhagavat said, “Mahārāja,^[791] it is well done, well done, that you tear open the net of the suffering of poverty for all beings so that they attain happiness,^[792] and that you have taught this mantra in order to promulgate this sūtra widely in the world.”^[793]

The Four Mahārājas then simultaneously rose from their seats and, with their upper robes over one shoulder, bowed down their heads to the Bhagavat’s feet, knelt on their right knees, reverently placed their palms together, and praised the qualities of the Bhagavat with these wonderful verses:

At that time, when the Four Mahārājas had praised the Bhagavat, the Bhagavat spoke these verses to the Four Mahārājas:

The Four Mahārājas, on hearing these verses, were happy, delighted, and overjoyed. They therefore said to the Bhagavat, “Bhagavat, we have never before heard such a profound and wonderful sūtra as this.” Overpowered with joy, they shed tears and wept, and their limbs^[809] trembled and shook. Because of the manifestation of such a marvelous, wonderful, inconceivable thing, they scattered divine coral tree flowers and great coral tree flowers upon the Bhagavat and made superior offerings to him. They said to the Bhagavat, “Bhagavat, we, the Four Mahārājas, each with a following of five hundred yakṣas, will always be present and perfectly guard here and there this sūtra and those dharmabhāṇakas and defend them so that they will be defended by the light of wisdom. If any line of verse or word of this sūtra is omitted, in order that they be remembered and not omitted, we will bestow an extremely superior doorway to the power of retention, so that the sūtra will be complete. F.99.a

“Moreover, we will ensure that this sublime, supreme king of sūtras, wherever it is present, will be promulgated widely among beings and will not quickly vanish.”

At that time, when the Bhagavat taught this Dharma within that large assembly, countless beings gained the eloquence of great wisdom and accumulated an incalculable aggregation of merit; freed from the harm of misery, they attained happiness of mind, became learned in various treatises, attained the path of abandoning saṃsāra, became irreversible, and quickly realized enlightenment.

Chapter 13: The Dhāraṇī of Nonattachment

^[810] Then the Bhagavat said to Venerable Śāriputra, “Śāriputra, there is the Dharma teaching called The Dhāraṇī of Nonattachment. It is a Dharma that must be accomplished by the bodhisattvas. It was held by the bodhisattvas of the past. It is the mother of the bodhisattvas.”

Venerable Śāriputra asked the Bhagavat, “Bhagavat, what is the word and the meaning^[811] of dhāraṇī? Bhagavat, that which is called dhāraṇī does not have a direction or location. Neither is it without a direction or location.”

The^[812] Bhagavat replied to Venerable Śāriputra, “Śāriputra, it is excellent, excellent that you have correctly entered the Mahāyāna, that you believe in the Mahāyāna, and that you revere the Mahāyāna. F.99.b As you have said, that which is called dhāraṇī does not have an existing direction or location, and neither is it without an existent direction or location. It is not a phenomenon. It is not a nonphenomenon. It is not past, it is not future, and it is not present. It is not a thing, and it is not nothing. It is not a condition, and it is not a noncondition. It is not composite, and it is not noncomposite. It is not the creation of a phenomenon, and it is not the cessation of a phenomenon.

“Nevertheless, in order to benefit bodhisattvas, that word is taught. The power of the qualities of a dhāraṇī, the way of its valid path, and the presentation of its might are the qualities of the buddhas, the correct conduct of the buddhas, the training of the buddhas, the secret intention of the buddhas, and the source of the appearance of the buddhas, and therefore The Dhāraṇī of Nonattachment is a supremely wonderful Dharma teaching.”

Then^[813] Venerable Śāriputra said to the Bhagavat, “Bhagavat Sugata, I pray that you teach the practice of this dhāraṇī to me. If bodhisattvas remain within this, they will become irreversible from enlightenment, their valid prayers will be fulfilled, they will have no location, they will attain natural eloquence, and they will attain that which is marvelous and wonderful. This will all come from having obtained this dhāraṇī.”

“Excellent, Śāriputra, excellent! It is so! It is so!” replied the Bhagavat. F.100.a “Just as you have said, if a bodhisattva obtains this dhāraṇī, that individual should be known to be no different from the buddhas. Someone who makes offerings to, honors, venerates, and provides requisites for that bodhisattva should be known as making offerings to the buddhas.

“Śāriputra, if any other individual who hears, acquires, possesses, reads, recites, and believes in this dhāraṇī is honored, offered to, and served as if they are in that way no different from the buddhas, then through that cause and condition the highest result will be attained.”

The Bhagavat then taught the dhāraṇī mantra:

tadyathā | sandhāraṇi utdhāraṇi susaṃpratiṣṭhite sunāma supratiṣṭhite vijayabala sattyapratijñā suāroha jñānapratiutpādani avanāvani abhiṣiñcani abhivyāhāra^[814] śubhavati suniḥśrita^[815] bahuguṃbha abhivadā svāhā |

“Śāriputra,” said the Bhagavat, “know that if a bodhisattva is established in these words of the unbounded dhāraṇī and possesses it perfectly, then for one eon, for a hundred eons, for a thousand eons, for a hundred thousand eons, the true prayers created by that individual will not be concluded, and their body will not be harmed by swords, sticks, poison, water, fire, or vicious wild animals.

“Why is that? Śāriputra, it is because this Dhāraṇī of Nonattachment is the mother of the buddhas of the past, the mother of the buddhas of the future, and the mother of the buddhas of the present.

“Śāriputra, if someone were to fill ten asaṃkhyeya trichiliocosm world realms with the seven jewels F.100.b and offer them to the tathāgatas, and were to offer them excellent, perfect clothing and food of various kinds for asaṃkhyeya eons, the merit that comes from someone who possesses just one word of this dhāraṇī would be still far greater.

“Why is that? Śāriputra, it is because this extremely profound Dharma teaching of the unbounded dhāraṇī is the mother of the tathāgatas.”

At that time, Śāriputra and the entire great assembly became extremely joyful on hearing those words, so that they all wished to possess that dhāraṇī.^[816]

Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī

Then the Bhagavat, in the midst of the great assembly, said to Venerable Ānanda, “You should know this: the dhāraṇī called the precious wish-fulfilling jewel will cast all harm far away; it will prevent and dispel all harmful thunder and lightning. That is the teaching of the bhagavat^[817] arhat samyaksaṃbuddhas of the past. Therefore, I also will teach it to you, this great assembly, in order to benefit devas and humans, to care for the world, so that all will be protected and attain happiness.”

On hearing the Bhagavat’s words, Venerable Ānanda and everyone in the great assembly single-mindedly looked upon the Bhagavat’s face and listened to the vidyāmantra.

The Bhagavat said, “You should listen well. In the eastern direction from here, there is Āgata,^[818] the king of lightning; F.101.a to the south there is Śateru,^[819] the king of lightning; to the west there is Instantaneous Light,^[820] the king of lightning; and to the north there is Satamapati,^[821] the king of lightning.

“If a noble man or noble woman hears the names of these kings of lightning and knows their directions, then that individual will be free from anything that terrifies or frightens, and all sudden harms will cease.

“If the names of these kings of lightning in the four directions are written in the place where they are dwelling, then there will be no danger from lightning in that place where they dwell, and there will be no impediments from demons,^[822] obstacle makers, or calamities. All sudden, premature death will be cast far away.”

Then the Bhagavat recited the dhāraṇī mantra:

tadyathā | nimi nimi nimindhari indrestrai loka lokani śiriśolavati harakṣa harakṣa | May this place where I, [say your name], dwell be free from all fear and terror, from all harm from suffering, and from all thunder, lightning, hailstorms, and sudden death. Svāhā |^[823]

Then the bodhisattva mahāsattva Avalokiteśvara rose from his seat within that great assembly and, baring one shoulder, reverently placed his palms together and said to the Bhagavat, “Bhagavat, I also, in the presence of the Bhagavat, will briefly teach a precious wish-fulfilling jewel dhāraṇī in order to benefit^[824] devas and humans, to care for the world, so that all will be protected and attain happiness, and so that they will have the strength of great might and their aspirations will be accomplished exactly as wished for.” F.101.b

He then spoke the dhāraṇī mantra:

tadyathā | kate vikate nikate pratyarthike pratyamitre śuddhe mukte vimale prabhāsvare aṇḍare paṇḍare śvete paṇḍaravāsini harikaṇḍari piṅgala^[825] akṣi dadhi mukhi rakṣa rakṣa | May this place where I, [your name], dwell be free from all fear and terror, from all harm from suffering, and from all thunder, lightning, hailstorms, and sudden death, May I never see any bad, sinful thing but always be looked upon by the bodhisattva Ārya Avalokiteśvara with the blessing of his great compassion and be completely protected! Svāhā |^[826]

Then the bodhisattva Vajrapāṇi, the lord of secrets, rose from his seat, reverently placed his palms together, and said to the Bhagavat, “Bhagavat, I^[827] also will teach the dhāraṇī called invincible in order to greatly benefit^[828] devas and humans, to care for the world, so that all will be protected and attain the power of great resplendence, and so that their aspirations will be accomplished exactly as wished for.”

He then spoke the dhāraṇī mantra:

tadyathā | muni muni muni nadhari muni mati mati sumati mahāmati hā hā hā hā ma bhayantīti pāpa vajrapāṇi āha drāviḍa svāhā |^[829]

“Bhagavat, I will guard day and night any man or woman who single-mindedly possesses this dhāraṇī mantra called invincible, writes it out, reads it, recites it, and remembers it without omission, so that all terror and fear, and so on, up to all sudden death will be cast far away.”

Then Mahābrahmā, the lord of the Sahā trichiliocosm, rose from his seat, reverently placed his palms together, and said to the Bhagavat, F.102.a “Bhagavat, I also will teach the dhāraṇī that is a wonderful Dharma teaching in order to greatly benefit^[830] devas and humans, to protect the world from all harm, to attain the power of great magnificence, and so that their aspirations will be accomplished exactly as wished for.”

He then spoke the dhāraṇī mantra:

tadyathā | hili mili cili svāhā brahmapūre svāhā brahmasvare svāhā brahmabhisugarbhe puṣpasaṃstare svāhā |

“Bhagavat, this dhāraṇī mantra is called Brahmā’s punishment, and I will guard those who possess this dhāraṇī, so that all harm from misery and all bad actions will be cast far away and all sudden death will be cast away.”

Then Śakra, the lord of devas, rose from his seat, reverently placed his palms together, and said to the Bhagavat, “Bhagavat, I also will teach a great dhāraṇī vidyāmantra called vajraśani in order to dispel all fear and terror, demons,^[831] obstacle makers, and so on, up to casting far away all sudden death, and to save them from suffering, bestowing happiness and benefit^[832] upon devas and humans.

tadyathā | nivarāni banddha mādantema^[833] titi titi gaurī gandhari caṇḍāli mātaṅgi pukkasi parṇale^[834] hinamadhyamadhariṇi malani dalamdade^[835] cakrāvākrī^[836] śavari śavari svāhā |

Then the deva king Vaiśravaṇa, the deva king Dhṛtarāṣṭra, the deva king Virūḍhaka, and the deva king Virūpākṣa rose from their seats, reverently placed their palms together, and said to the Bhagavat, “Bhagavat, we^[837] also will teach a dhāraṇī called the gift to beings of freedom from fear in order to always defend them from being afflicted by suffering, and to obtain happiness, F.102.b to increase their lifespans, to have no illness, and so on, up to casting sudden death far away:

tadyathā | puṣpe supuṣpe dhumaparihāre āryapraśaste śānti nirmukte maṅgalya^[838] hiraṇyagarbhe stute stavite svāhā |

Then many nāga kings, such as the nāga king Sāgara,^[839] the nāga king Vidyutprabha, the nāga king Anavatapta, the nāga king Lightning Tongue, and the nāga king Śataraśmi, rose from their seats, reverently placed their palms together, and said to the Bhagavat, “Bhagavat, we also have a dhāraṇī called the precious wish-fulfilling jewel that prevents harmful lightning, dispels all fear and terror, brings vast benefit to devas and humans, defends the entire beloved world, has the power of great magnificence, accomplishes aspirations as wished for, and so on, up to casting premature death far away. It neutralizes poisons and dispels all conjured spirits, mantras, and inauspicious things. We offer this dhāraṇī mantra to the Bhagavat and ask that you regard us kindly through your compassion. We pray that you accept it so that we may become freed from existence as nāgas and forever cast away the desires of miserliness.

“Why is that? It is through this desire of miserliness that we experience many sufferings in saṃsāra. We wish to destroy the seed of the desire of miserliness, Bhagavat. We nāgas are miserly, and so our minds are encircled by miserliness.”^[840]

They then recited the dhāraṇī mantra:

tadyathā | acale^[841] amare amṛte akṣaye abhiye puṇyai paryavate sarvapāpaṃ praśamāniye svāhā āryapuṇyasopākiye^[842] svāhā |

“Bhagavat, if a noble man or noble woman recites this vidyāmantra F.103.a or writes it out and makes a text and carries it and possesses it, or reads and recites it, or reverently makes offerings to it, then lightning and thunderbolts will not fall. Fear, terror, the affliction of suffering, misery, illness, and so on, up to sudden death will all be cast far away. There will be no harm from poison, conjured spirits,^[843] or tigers, lions, wolves, or poisonous snakes that attack humans, nor from flies, mosquitoes, and so on.”

The Bhagavat then said to the great assembly, “Well done! Well done! All of these dhāraṇī mantras have great power, so that all the things wished for in the minds of beings will be perfectly obtained, exactly as they wanted. They will bring a vast benefit as long as the mind is one-pointed. Do not have any doubt!”

Then the large assembly, having heard the words of the Bhagavat, were overjoyed, had conviction, and correctly retained the teaching.

Chapter 15: The Great Goddess Sarasvatī

^[844] Then, within that great assembly, the great goddess Sarasvatī rose from her seat, bowed down her head to the Bhagavat’s feet, and said to the Bhagavat, “Bhagavat, if a dharmabhāṇaka correctly teaches this Supremely Victorious King of Sūtras, The Sublime Golden Light, I will increase his wisdom and inspire poetic eloquence. If the dharmabhāṇaka preceptor omits a letter, a syllable, or the meaning of a word, F.103.b I will cause him to remember everything and have excellent comprehension and bestow upon him unimpeded, total possession of the power of mental retention.

“Moreover, any being who has developed good roots with many hundreds of thousands of buddhas and holds this Supremely Victorious King of Sūtras, The Sublime Golden Light will greatly promulgate it in this Jambudvīpa so that it will not soon vanish. Then countless beings, through hearing this sūtra, will all quickly attain^[845] eloquence and inconceivable great wisdom, will become learned in various treatises and skills, and will quickly depart from saṃsāra and attain the highest, most complete enlightenment of buddhahood. It will cause them to have in their lifetime an increased lifespan and a perfection of the necessities for life.^[846]

“Bhagavat, for the sake of those Dharma preceptors who hold the sūtra and the other beings who aspire to listen to this sūtra, I wish to teach the practice of cleansing by applying mantras to medicines. It will dispel and bring to an end for them any malevolent planets or bad signs that appear; conflict with the planets and constellation of one’s birth; the suffering of illness; fighting, quarreling, and war; nightmares; demons, obstacle makers, and conjured spirits; poisons and contaminations;^[847] spells, vetālas, and so on; and all obscurations from bad karma and the creation of obstacles. Therefore, those who are wise should practice the rite of cleansing in this way:^[848]

tadyathā | sukṛte^[854] kṛtakamalanīlajinakarate^[855] haṃkarāte^[856] indrajali^[857] śakaddre vaśaddre^[858] avartakasike^[859] nakutra kukavilakavimalamati śīlamati^[860] sandhidhudhumamavati śiśiri satyasthite^[861] svāhā |^[862]

syād yathedaṃ^[870] arake^[871] nayane^[872] hile F.104.b mile gile^[873] khikhile svāhā |^[874]

tadyathā | sagaṭe vigaṭe vigatāvati svāhā |^[875]

“After washing, the washing water and whatever food and drink have been offered within the maṇḍala should be cast into a river or a pond. Collect everything else.

“Having washed in that way, you should put on clean clothes, come out of the maṇḍala, and enter a clean dwelling. The mantra practitioner, in order to bestow a vast commitment, must completely eliminate various bad actions and continually practice various good actions and develop great compassion for beings. Through those causes and conditions, one will attain an immeasurable ripening of wish-fulfilling merit. Also, there is a prayer in verse:^[876]

tadyathā | śame viṣame^[877] svāhā | sagaṭe vigaṭe^[878] svāhā | sukhatinate svāhā |^[879] sāgarasaṃbhūtāya^[880] svāhā | skandhamatāya^[881] svāhā | nīlakaṇṭhāya svāhā | F.105.a aparājitavīryāya^[882] svāhā | himavatsaṃbhūtāya^[883] svāhā | animilavaktrāya svāhā |^[884] namo bhagavate brāhmaṇe svāhā |^[885] namaḥ sarasvatyai devyai^[886] svāhā |^[887] sidhyantu^[888] mantrapadā daṃ^[889] svāhā |^[890] bharato vicita^[891] brahmānumanyatu^[892] svāhā |^[893]

Then^[894] the great goddess Sarasvatī bowed down to the Bhagavat’s feet and said to the Bhagavat, “Bhagavat, any bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who acquires, possesses, reads, recites, writes out, and practices^[895] the teaching of this sublime king of sūtras, and wherever that bhikṣu or bhikṣuṇī dwells—a town, a town’s environs, a wilderness, a mountain, or a forest—for their sake I and my entourage will come to them as a divine entourage,^[896] will guard and defend them, and will dispel the suffering of illness, the falling of shooting stars, bad omens, diseases, fighting, and quarreling. I will put an end to being arrested by the king’s law, bad dreams, harm from malicious spirits, and all conjured spirits.^[897]

“The followers and the audiences of individuals, such as bhikṣus, who possess the sūtra will be benefited so that they will quickly transcend the great ocean of saṃsāra and progress irreversibly toward enlightenment.”

The Bhagavat, having listened to her words, then praised the great goddess Sarasvatī, saying, “It is excellent, excellent that you, goddess, in order to benefit and make happy countless, endless beings, have taught those vidyāmantras, the washing in perfumed water, and the maṇḍala rite that possess inconceivable ripened results.” F.105.b

Then he said, “You should protect this sublime, supreme king of sūtras so that it does not soon vanish but will be widely present.”

The great goddess Sarasvatī then bowed down her head to the Bhagavat’s feet and sat upon her own seat.

Then the brahmin of the Kauṇḍinya family, the Dharma master Vyākaraṇa, through the power of the Bhagavat’s blessing, praised Sarasvatī in front of the great assembly:^[898]

The great goddess Sarasvatī, having listened to his supplication, then spoke this dhāraṇī mantra:

syād yathedaṃ |^[900]mure cire avaje avajavate^[901]higule^[902]migule^[903]pigalavati^[904]maguśe^[905]marici^[906]samati^[907]daśamati agrima gritara^[908]citara^[909]capati^[910]cicirī^[911]śirimiri mandhi demakhi^[912]marici^[913]praṇaye^[914]lokajyeṣṭhe^[915]lokapriye^[916]siddhiprite^[917]vimamukhi śucikharī^[918]apratihate^[919]apratehatabuddhe^[920]namucinamuci^[921]mahādevī^[922]prati­gṛhnanamaskaraṃ^[923] [say your name] mama buddhi viśduddhi bhagavadtyaṃ bevayaṃ sparasatya karade keyūre keyūramati hilimili apayame mahādeve buddhasatyana dharmasatya saṃghasatyena indrasatyena varuṇasatyena yeloke stayasatyena teśamastyena sattivadcanini avahayami mahādevem hilimili hilimili vicidato [say your name] F.106.amama buddhi namo bhavati mahādeve sarasatya sidhyanti mantrapadāni svāhā |^[924]

Then the great goddess Sarasvatī, having taught this dhāraṇī mantra, said to the brahmin, “O great being, it is excellent, excellent that for the sake of beings you provide wonderful eloquence, jewels, miracles, and wisdom,^[925] bringing a vast benefit to all, and that you wish to bring them quickly to enlightenment. Know that and possess this rite.”

Having said that, she recited these verses:^[926]

The Kauṇḍinya brahmin, on hearing those words taught, was then joyous, delighted, and amazed,^[936] and so he said to that great assembly, “Oh, all of you, this great assembly of devas and humans, know this! Today, on the basis of relative phenomena, I am going to recite a praise to the great goddess Sarasvatī. Listen!”^[937]

He then recited these verses:^[938]

The Bhagavat said to the brahmin, “It is excellent, excellent that you, in order to benefit and bring happiness to beings, have recited this praise to the goddess and prayed for her blessing so that immeasurable merit will be obtained.”^[957]F.109.aB8

Then the Kauṇḍinya brahmin, having thus, as shown above, extolled the great goddess Sarasvatī with words of praise and words of eulogy, said to the great assembly, “If you wish to pray to the goddess Sarasvatī so that you will be blessed by her compassion, so that in this life you will have a swift, unimpeded mind, great wisdom, and skill in words; attain vast wisdom; communicate with elaborate speech; and accomplish the adornment of words as you wish without impediment, then single-mindedly and reverentially pray in this way:

“ ‘The community of bodhisattvas, the śrāvakas, the pratyekabuddhas, all āryas, and the buddhas of the past, future, and present in the ten directions have accomplished words of truth; according to their powers they have spoken valid words of truth, they have spoken infallible words, they have constantly spoken words of truth for countless millions of great eons, and I rejoice in and pay homage to^[958] all who possess valid words of truth.

“ ‘I reverently pay homage to the one who, because he does not speak untrue words, has a long, vast tongue that emerges and completely covers his face, then Jambudvīpa, the four continents, the worlds in the chiliocosm, the dichiliocosm, the trichiliocosm, and all the countless world realms in the ten directions, covering everything and dispelling all affliction from the defilements.

“ ‘Having reverently paid homage to all buddhas who possess that sign of the tongue, I, [say your name], pray to possess all excellent eloquence and single-mindedly direct^[959] my life to it. F.109.b

“ ‘I reverently pay homage to the sublime eloquence of the buddhas; the sublime eloquence of the bodhisattvas; the sublime eloquence of the pratyekabuddha āryas; the sublime eloquence of the four results of the four entries; the supreme eloquence of the words of the truths of the noble ones;^[960] the sublime eloquence of the devarṣis; the sublime eloquence of the ṛṣis in Brahmā’s entourage; the sublime eloquence of Mahādeva and Umā; the sublime eloquence of the worthy devas;^[961] the supreme eloquence of King Manasi; the sublime eloquence of the wish-fulfilling goddess;^[962] the sublime eloquence of the Four Mahārājas; the supreme eloquence of the consecrated devas; the supreme eloquence of the Vajra Lord of Secrets; the sublime eloquence of the deity Viṣṇu; the sublime eloquence of the goddess Vima; the sublime eloquence of the goddess of Viṣṇu; the sublime eloquence of the goddess Bhadrā; the sublime eloquence of Śiramara;^[963] the sublime eloquence of the words of Hari; the sublime eloquence of the mothers and great mothers; the sublime eloquence of Haritama; the sublime eloquence of the yakṣas; and the eloquence of the jinas in the ten directions.^[964]

The great goddess Sarasvatī, having heard the brahmin’s prayer, said, “O great being, well done! Any man or woman who practices that rite as previously described, based upon that mantra and that praise through mantra, and goes for refuge with veneration to the Three Jewels and remains in single-pointed mindfulness, whatever they accomplish,^[972] none of it will be a waste. Moreover, if they possess, read, and recite this extremely wonderful Sublime Golden Light, F.111.a then all their aspirations will yield fruit, and they will be quickly accomplished, unless they do not have one-pointed minds.”

The brahmin was overjoyed and delighted, and with his palms together placed them on the crown of his head.

Then the Bhagavat said to the great goddess Sarasvatī, “Noble goddess, it is excellent, excellent that you protect and guard those who widely promulgate and correctly possess this sublime king of sūtras, and that in order to benefit all beings and so that they may attain happiness, you have taught that kind of Dharma, bestowed inconceivable eloquence, enabled them to attain measureless merit, and enabled those who have developed the aspiration to quickly become immersed in the attainment of enlightenment.”

Chapter 16: The Great Goddess Śrī

^[973] Then the great goddess Śrī rose from her seat, bowed down to the Bhagavat’s feet, reverently placed her palms together, and said to the Bhagavat, “Bhagavat, if I see any bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who obtains, keeps, reads, recites, and teaches others this Supremely Victorious King of Sūtras, the Sublime Golden Light, I will single-mindedly, reverentially honor them and make offerings to them. For such a dharmabhāṇaka there will be provided a perfection of food, drink, clothing, bedding, medicine while ill, and any requisite that is needed; they will be free of want and need.

“Day and night they will examine all the meanings of the words in this king of sūtras and contemplate them and seek them, and remain happy. In order to promulgate this sūtra in Jambudvīpa F.111.b they will cause those beings who have developed roots of goodness with countless hundreds of thousands of buddhas to always hear it so that it will not quickly vanish, and they will experience the various perfect enjoyments of devas and humans for countless hundreds of thousands of eons. There will constantly be excellent harvests completely dispelling the calamities of famine so that beings will always be happy. They will meet the buddha bhagavats, and in a future time they will quickly attain the result that is the great enlightenment, so that the obstacle that is the suffering of the three lower existences and saṃsāra will be permanently ended.

“Bhagavat, I remember when in a past time there appeared a tathāgata arhat samyaksaṃbuddha who had a name with ten components: Vaiḍūrya Golden Mountain Precious Flower Glorious Appearance’s Ocean of Qualities.^[974] I developed good roots with him. In order to have a loving intention through the blessing of the love and compassion of that tathāgata, in the present time, whatever place I think about, in whatever direction I look, countless hundreds of thousands of quintillions of beings experience the happiness of enjoyments. Whatever food, drink, necessities of life, gold, silver, jewels, beryls, white coral, emeralds, conch, cowries, pearls, and so on, they seek, they will have a perfection of them.

“Whoever reads and recites this Supremely Victorious King of Sūtras, the Sublime Golden Light should each day, for my sake, burn various incenses and make an offering with excellent flowers to the tathāgata arhat samyaksaṃbuddha F.112.a Vaiḍūrya Golden Mountain Precious Flower Glorious Appearance’s Ocean of Qualities.^[975]

“Also, if three times each day they say my name and think of me and make a side offering to me of incense, flowers, and excellent food, and always listen to this sublime king of sūtras, they will obtain this kind of merit.”

Then she recited these verses:^[976]

The Bhagavat said to the great goddess Śrī, “It is excellent, excellent that you remember your past life and that you make offerings to repay that kindness and that you promulgate this sūtra and create unending qualities in order to bring benefit and happiness to infinite beings.”^[978]

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

^[979] Then the great goddess Śrī said to the Bhagavat, “Bhagavat, in the north there is the city of Vaiśravaṇa, the king of devas, which is called Alakāvati. Not far from that city, there is a park called Puṇya­kusuma­prabha, in which there is an excellent divine palace made of the seven precious materials. F.112.b

“Bhagavat, I always dwell there, so if anyone wishes to increase each day their accumulation of the five kinds of grain and wishes to increase and fill their treasuries, they should reverently develop a trusting mind and clean a room and plaster the floor with a circle of cow dung. They should paint a representation of my body beautified by various adornments and wash their bodies well. They should wear clean clothes and perfume themselves with excellent ointments, and then enter the clean room.

“For my sake, they should recite the name of that buddha three times, recite the name of this sūtra, develop the aspiration, and recite: ‘I pay homage to the Tathāgata Vaiḍūrya Golden Mountain Precious Flower Glorious Appearance’s Ocean of Qualities.’ Then, holding flowers and incense, they should single-mindedly offer various kinds of food. Moreover, offer incense, flowers, food, and drink to my image. Also, holding food and drink in their hands, they should cast it in another direction, bestowing it on spirits and demons.

“They should supplicate the great goddess Śrī with words of truth and then pray for whatever it is that they seek. Recite: ‘If what you have said are not lies, make my supplication successful!’

“At that time, the great goddess Śrī, knowing this matter, will develop a loving motivation, and the wealth and grain in that house will increase.

“Then repeat the mantra and make me look upon you, and, reciting the names of buddhas of the past^[980] and bodhisattvas, reverently pay homage with a single-pointed mind:

“ ‘I pay homage to all the buddhas of the past, the future, and the present.^[981]

“ ‘I pay homage to all the buddhas and bodhisattvas.^[982]

“ ‘I pay homage to the Buddha Ratnaśikhin.

“ ‘I pay homage to the Buddha Tathāgata Stainless Light Rays Precious Ornament. F.113.a

“ ‘I pay homage to the Buddha Light of Golden Ornaments.

“ ‘I pay homage to the Buddha Essence of a Hundred Golden Lights.^[983]

“ ‘I pay homage to the Buddha Stack of Precious Golden Parasols.

“ ‘I pay homage to the Buddha Victory Banner Golden Flower Light Rays.

“ ‘I pay homage to the Buddha Great Lamp.

“ ‘I pay homage to the Buddha Great Jewel Crest.

“ ‘I pay homage to the Buddha Akṣobhya in the east.

“ ‘I pay homage to the Buddha Ratnaketu in the south.

“ ‘I pay homage to the Buddha Amitāyus in the west.

“ ‘I pay homage to the Buddha Dundubhisvara in the north.

“ ‘I pay homage to the bodhisattva Maitreya.^[984]

“ ‘I pay homage to the bodhisattva Ruciraketu.

“ ‘I pay homage to the bodhisattva Suvarṇaprabha.^[985]

“ ‘I pay homage to the bodhisattva Gold Treasury.

“ ‘I pay homage to the bodhisattva Sadāprarudita.

“ ‘I pay homage to the bodhisattva Dharmodgata.

“ ‘I pay homage to the bodhisattva Pleasant Abiding.’

“After having reverently paid homage in that way to those buddhas and bodhisattvas, follow that with repeating the mantra. If you make the great goddess Śrī look upon you, then through the power of this mantra, you will accomplish all the things that you seek.

“ ‘I pay homage to the great goddess Śrī.’^[986]

“The mantra is thus:

syād^[987] yathedam^[988] pratipūrṇavare^[989] samantavedanagate^[990] mahākārya­pratiprāpaṇe sattvārtha­samatānuprapure āyāna­dharmatā mahā­bhogine mahāmaitre^[991] upasaṃhihe^[992] saṃgṛhīte^[993] samarthānupālane^[994] svāhā |^[995]

“Bhagavat, if someone invokes me through reciting and possessing this dhāraṇī mantra, F.113.b I will hear that invocation and will go to them and will fulfill their aspirations.

“Bhagavat, these are words of a rite of empowerment, words that accomplish samādhi, valid words, undeceptive words, a valid practice, and valid good roots for beings.

“Therefore, whoever correctly possesses, reads, and recites this mantra and takes the eight vows for seven days and nights,^[996] should in the mornings first wash clean and use a toothpick, and then in the morning offer incense and flowers to all the buddhas, confess their bad actions, and make a dedication and prayer for their own and others’ aspirations to be quickly fulfilled.

“In a cleaned house, or in a solitary place, or in a wilderness, they should make a circle of cow dung and make an offering by burning sandalwood. They should arrange a perfect seat and adorn the place with parasols and flags. They should scatter flower petals within the circle and then with a one-pointed mind repeat the mantra, hoping that I will come there.

“At that time, I will be aware of them and observe them so that I will enter that house, sit upon that seat, and accept the offerings.

“From then on, whenever that person invokes me, I will see them and I will know through their valid words of command whatever it is they aspire to.^[997] Whether they are in a village, a town, a wilderness, or a saṅgha temple, I will accomplish whatever it is they aspire to, so that they will attain, as they wished for, gold, wealth, jewels, oxen, sheep, grain, food, drink, and clothes, F.114.a and they will enjoy perfect pleasures and possessions.

“Then, having attained the perfect, sublime ripening of results, whatever are the best portions should be offered to the Three Jewels and bestowed upon me.

“Arrange a great Dharma gathering and supply the food and drink. Spread a display of incense and flowers and offer it. Having made the offering, sell the remainder of the food that was offered and make an offering with the money obtained. Then I will constantly be present for their entire lifetime and will protect and defend that individual so that there will be no poverty or need, and all that is aspired for will be accomplished as wished for. Sometimes bestow all such things on those who are poor and in need, and do not cherish them for yourself alone out of miserliness.

“Constantly read this sūtra and continually make offerings, and give whatever merit there is to everyone. Dedicate it to their enlightenment and pray that everyone will definitely abandon saṃsāra and quickly attain liberation.”

The Bhagavat then said to the goddess Śrī, “It is excellent, excellent that you promulgate this sūtra in that way, creating an inconceivable benefit for both yourself and others.”

Chapter 18: Sthāvarā, the Goddess of the Earth

Then, within that great assembly, Sthāvarā, the goddess of the earth, rose from her seat and said to the Bhagavat, “Bhagavat, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is being promulgated, whether it is in the present or the future, or whether in a village, a town, a market town, a king’s palace, or a wilderness, on a mountain, in a cave,^[998] or in a forest, F.114.b Bhagavat, I will go there and make offerings to it, honor it, protect and defend it, and promulgate it widely.

“In whatever place a high throne is made for the dharmabhāṇaka upādhyāya and this sūtra is taught, I will make myself invisible through my miraculous powers and will go there and support his feet with my head.

“When I hear the Dharma, with thoughts of complete trust, I will be overjoyed. Through the power of obtaining the flavor of the Dharma, my magnificence will increase, and I will gain an immeasurable reverence for it. Because I attain such a benefit, this will increase all the goodness of the earth throughout eighty thousand^[999] yojanas of this great earth, as far down as the vajra disk. The goodness of the earth will increase throughout the entire great earth as far as the four oceans, becoming potent and greater and exceptionally superior to what it was before.

“In this Jambudvīpa, the various kinds of rivers, ponds, trees, herbs, forests, flowers, fruits, roots, stems, branches, leaves, and grains that exist will have beautiful, attractive forms, and many people will wish to look at them; they will have excellent color and scents, and they will all be useful.

“Those beings who use them for the most perfect food and drink will have their lifespan, complexion, strength, and faculties increased in health and magnificence. They will have no illness, and their minds will have steadfast wisdom and will persevere in anything. Moreover, all of the hundreds of thousands of things that are used to any extent from this great earth will all be perfect. F.115.a

“Bhagavat, through that cause and condition, Jambudvīpa will have perfect happiness and excellent harvests, and humans will multiply and increase, without any calamities, so that all the beings that exist will experience happiness. In that way, their bodies and minds will experience happiness, and wherever they are, they will have deep reverence for this king of sūtras. Everyone will aspire to possess it, make offerings to it, honor it, venerate it, and speak its praises. Moreover, they will go to the places where great dharmabhāṇaka upādhyāyas will teach the Dharma, and they will supplicate them to teach this sublime king of sūtras for the sake of beings.

“Why would they do that? Bhagavat, through the power of this sūtra being taught, I and my entourage will be benefited.^[1000] Our light, color, strength, courage, magnificence, and beauty of form will become far superior to what they were before.

“Bhagavat, I, the earth goddess Sthāvarā, will also be satiated by the flavor of the Dharma, and because of that, all the earth for seven thousand yojanas in Jambudvīpa will become potent, and, as stated before, all the beings that exist will experience happiness.

“Therefore, Bhagavat, at that time, in order to repay my kindness, those beings should think, ‘Without a doubt we will listen to, honor, serve, make offerings to, venerate, and praise this sūtra.’ Thinking in that way, they should leave their homes and go to the gathering for the Dharma teaching, whether it be in a village, a town, a market town, a house, or a wilderness. They should bow down their heads to the dharmabhāṇaka upādhyāya and, having paid homage to him, listen to this sūtra.

“When they have listened to the sūtra, they will return to their own homes, F.115.b and with great joy arisen in their minds they will say, ‘Today, through having heard a profound and unsurpassable, wonderful Dharma, we have gathered an inconceivable accumulation of merit. Through the power of the might of the sūtra, we have offered to and served countless, infinite hundreds of thousands of quintillions of buddhas so that we are freed^[1001] from the unendurable sufferings of the three lower existences. Also, for a hundred thousand future lifetimes, we will always be reborn as humans in the higher existences and experience supreme happiness.’

“When those many people return to their own homes, if they teach many beings even just one example that is taught in this king of sūtras, or just one chapter, or just one history, or the name of just one tathāgata, or the name of just one bodhisattva, or just one four-line verse, or even a single line of verse, or if they only tell them the name of this sūtra, then, venerable Bhagavat, in all the places where those beings live, the earth will become potent and superior to that in other places, and everything that grows from the great earth will multiply greatly and be vast so that beings will experience the enjoyment of great happiness. There will be many jewels and wealth. They will perform great acts of generosity. Their minds will be constantly steady, and they will have complete conviction in the Three Jewels.”

Then^[1002] the Bhagavat said to Sthāvarā, the goddess of the earth, “If any being hears even one line from this Supremely Victorious King of Sūtras, the Sublime Golden Light, after they have passed away, F.116.a they will be reborn in the Trāyastriṃśa or another paradise.

“If any being, because they wish to make offerings to this king of sūtras, perfectly adorns their home by even putting up one canopy or hanging one streamer, then through that cause and condition they will be reborn in accordance with their aspiration, among the six paradises,^[1003] and enjoy according to their wishes a sublime, supreme divine palace made of the seven jewels. Each one will frolic together with seven thousand devīs and enjoy inconceivable superior bliss constantly, day and night.”

Then^[1004] Sthāvarā, the earth goddess, said to the Bhagavat, “Therefore, Bhagavat, when anyone among the four classes of followers sits upon a Dharma throne and teaches this Dharma correctly, I will protect and defend that individual day and night. I will make my body invisible and come before their Dharma thrones and will support their feet.^[1005]

“Bhagavat, those beings, who have planted good roots with many hundreds of thousands of buddhas, will widely promulgate such a sūtra as this so that it will not vanish. Any being who listens to this sūtra will in the time that follows, for countless hundreds of thousands of quintillions of eons, constantly enjoy perfect happiness among devas and humans. They will meet many buddhas and will quickly attain the highest, most complete enlightenment of buddhahood. They will not experience the suffering of the three lower existences or of saṃsāra.”^[1006]

The earth goddess Sthāvarā then further said to the Bhagavat, “Bhagavat, I have a mantra essence that will benefit devas and humans and bring happiness to them all. If any man, woman, or one of the four kinds of followers F.116.b wishes to truly and directly see my body, if they single-mindedly possess this dhāraṇī, then all their aspirations will be fulfilled exactly as they wish.

“In this way, if they wish for wealth, a treasure of jewels, higher cognitions, the possession of medicine for a long life, healing the illness of many beings, the defeat of adversarial enemies, or the elimination of those who disagree with them, then they should make a circle in a clean building. They should wash their bodies, wear clean, new clothes, sit on a seat made of grass, and in front of an image that contains relics^[1007] or in front of a stūpa that contains relics, burn incense, scatter flowers, and offer various kinds of food and drink. On the eighth day of the waxing moon, when it is the time of the constellation Puṣya, they should repeat this mantra of invitation:

tadyathā | cili cili curu curu kuru kuru kuṭu kuṭu toṭu toṭu vaha vaha variṣa variṣa^[1008] svāhā |

“Bhagavat, if anyone among the four classes of followers invites me by repeating this vidyāmantra a hundred and eight times, I will for that reason come to the one who invited me.

“Moreover, Bhagavat, any being who wishes to truly, directly see me and seeks to speak with me should perform the rite in the same way as previously described and repeat this dhāraṇī:

tadyathā | añcani kyalikṣani śiśidhari haha hihi kuruvare svāhā |

“Bhagavat, if anyone recites this mantra, repeating it a hundred and eight times and then reciting the previous mantra, there is no doubt that I will manifest my body and will completely fulfill all aspirations.

“If someone wishes to recite this mantra, they should first recite this mantra of protection for their body:

tadyathā | śiri śiri vāśakati tati kuṭṭi pūta pūderi pūderi F.117.a tiṭe vati^[1009] kukuṭi kavacili^[1010] svāhā |

“Bhagavat, when reciting this dhāraṇī mantra, take up a cord of five colors and repeat the mantra onto it twenty-one times while making twenty-one knots. Having repeated the mantra in that way twenty-one times, tie them onto the left upper arm, and then from then on, the body will be protected so that there will be no danger.

“If someone repeats this mantra with a single-pointed mind, aspirations will be accomplished exactly as wished. I am not speaking a falsehood. The Three Jewels of the Buddha, the Dharma, and the Saṅgha are my witnesses and know it to be the truth.”

Then the Bhagavat said to the earth goddess Sthāvarā, “It is excellent, excellent that you protect this king of sūtras, which has been sealed by a mantra of pure words and the dharmabhāṇakas. Through this cause and condition, you will attain an immeasurable ripening of merit.”

Chapter 19: Saṃjñeya, the Great General of the Yakṣas

Then the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals within that great assembly, rose from his seat, and with his robe over one shoulder, kneeling with his right knee on the ground, with palms together facing the Bhagavat, said to the Bhagavat, “Bhagavat, wherever this Supremely Victorious King of Sūtras, the Sublime Golden Light is taught and promulgated, in the present or in future times, whether in a village, in a town, in a market town, in a district, on a mountain, in a wilderness, in a forest, in a king’s palace, or in the dwelling place of the saṅgha, Bhagavat, I, the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals, will go there. F.117.b Each of us will make our bodies invisible, and we will guard in every way that dharmabhāṇaka upādhyāya and the assembly that is listening to the Dharma so that harm will be eliminated, and they will always experience happiness.

“If any man, woman, boy, or girl who has the motivation to retain just one four-line verse from this sūtra, or retain just one line, or recite just the name of this king of sūtras, or recite just the name of one tathāgata or just the name of one bodhisattva that is taught in this sūtra, and with reverence honors and makes offerings to it, then I will guard them and bless^[1011] them, so that they will be free of harm, suffering will be dispelled, and they will attain happiness.

“Bhagavat, the cause and condition whereby I am called by the name Saṃjñeya,^[1012] Bhagavat, is that I have direct knowledge: I know the Dharmas, and I have a clear understanding of how many Dharmas there are, the nature of the Dharmas, the outer aspect^[1013] of the Dharmas, and their essence and all their particulars.

“Bhagavat, because I comprehend the Dharmas in that way, I possess an immeasurable illumination through wisdom, an inconceivable light of wisdom, an inconceivable lamp of wisdom, an inconceivable conduct of wisdom, and an inconceivable accumulation of wisdom, and I have realized an inconceivable range of wisdom.

“Bhagavat, because in that way I know correctly, have clearly realized correctly, have correctly comprehended, and have individually realized all Dharmas, Bhagavat, those are the causes and conditions F.118.a whereby I am called the great yakṣa general Saṃjñeya. And it is for that purpose that I make clear and adorn the eloquent words of the dharmabhāṇaka bhikṣu and introduce majesty and brilliance through all his pores so that he will have a powerful body, majesty, and courage; the entire, inconceivable light of his wisdom will reach perfection; he will attain perfect memory; he will never be disheartened; his body will benefit and never degenerate; and his senses will be blissful and he will always feel joy.

“Through those causes and conditions, for the sake of any beings who have planted good roots with many hundreds of thousands of buddhas and accomplished meritorious karma, I promulgate this sūtra widely so that it will not soon vanish, so that those beings will hear it and will attain an inconceivable great light of wisdom and an accumulation of merit, and in the future will experience inconceivable happiness among devas and humans for countless hundreds of thousands of quintillions of eons, will constantly meet many buddhas, and will quickly attain the highest, most complete enlightenment of buddhahood and not experience the unendurable suffering of the world of Yama and the three lower existences.”^[1014]

Then Saṃjñeya, the great yakṣa general, said to the Bhagavat, “Bhagavat, I possess a dhāraṇī, and in order to benefit^[1015] beings and out of compassion for them, I will teach it today in the presence of the Bhagavat.”

Then he recited the mantra:

namo buddhāya | namo dharmāya | namaḥ saṃghāya | namo brahmāya |^[1016] nama indrāya | namaś caturnāṃ mahārājānāṃ | tadyathā | hili hili mili mili gauri mahāgauri gandhari mahāgandhari drimiḍi mahādrimiḍi daṇḍakhukhunti haha haha F.118.b hihi hihi huhu huhu halodhame gudhame caca caca cici cici cucu cucu caṇḍeśvara śikhara śikhara atiṣṭhāhe^[1017] bhagavān saṃvidjñāya^[1018] svāhā |

“I will honor anyone who retains this vidyāmantra with all the necessities for life, medicine, food, drink, clothing, flowers, fruits, and great marvelous jewels.

“If they seek a man, a woman, a boy, a girl, gold, silver, jewels, or jewelry, I will provide them all, exactly as they have wished for, without any decline or loss.

“Because this mantra has great power, when the mantra is repeated, I will quickly come there and accomplish what is wished for, without impediment.

“When they repeat this mantra, some kind of ritual should be performed. First of all, they should paint an image of the yakṣa Saṃjñeya four or five handspans in height, holding an axe in his hands. In front of that image, they should make a square maṇḍala and in its four corners place four vases filled with liquid honey or molasses, and make offerings with ointments, powders, incense, flowers, and garlands. Alternatively, they should make a hearth in front of the maṇḍala and, using charcoal, burn butter^[1019] and mustard seeds inside it, and repeat the previous mantra a hundred and eight times, making a burnt offering with each mantra repetition. Then I, the great yakṣa general, will myself come before them, revealing my body, and I will ask the person who has repeated the mantra, ‘What is it that you want?’ and ‘Tell me the things in your mind that you are wishing for!’ I will then perfect all the things that they seek, exactly as they have described. If they wish for gold, silver, or treasure, or wish to become a divine ṛṣi F.119.a and fly in the sky, or if they wish to have the higher cognition of divine sight, know the minds of others, or bring all beings to wished-for independence, the elimination of kleśas, and the swift attainment of liberation, I will perfect all of those.”

The Bhagavat then said to Saṃjñeya, the great general of the yakṣas, “It is excellent, excellent that in that way you have taught this vidyāmantra in order to benefit all beings, protected the Dharma, and benefited those who have infinite merit.”

Chapter 20: The Teaching of the King’s Treatise

Then Sthāvarā, the great goddess of the earth, rose from her seat within that great assembly, bowed down her head to the Bhagavat’s feet, and with her palms reverentially placed together said to the Bhagavat, “Bhagavat, if there is no true Dharma in lands with human kings, they will be unable to protect the land and care for many beings, and they themselves will not be able to remain long as superior sovereigns.

“Bhagavat, I pray that you regard me with love, compassion, and kindness and teach the treatise on kingship, on the subject of ruling a land. Then, when human kings hear this Dharma and practice exactly what has been taught, the world will be truly tamed, there will be an enduring superior reign, happy and peaceful, and the people of the land will all benefit from it.”^[1020]F.119.b

Then the Bhagavat, in the midst of that great assembly, said to Sthāvarā, the goddess of the earth, “Listen well! Before, in a past time, there was a king by the name of Balendraketu. That king had a son by the name of Ruciraketu. Not long after the son’s royal consecration, the father, the king, said to Ruciraketu, ‘There is a valid treatise on a king’s way of Dharma that is called The Instructions of the Lord of Devas. Before, when I received my royal consecration and became the ruler of the land, my father, Foremost Power of Knowledge, taught me this valid treatise on a king’s way of Dharma. Based on this treatise I ruled for twenty thousand years, and not even for one instant did I have the thought, “I shall practice a way that is not the Dharma.” Now you also should similarly not rule the land in a way that is other than the Dharma. If you wonder why there is a valid treatise on the king’s way of Dharma, then listen well, for I will teach it to you today.’

“King Balendraketu then taught the prince that valid treatise through excellent verses:

All the human kings and their numerous retinues who dwelled on the great earth heard the Bhagavat teach the meaning of the Dharma concerning how past human kings ruled their lands, and they all greatly marveled at it and attained great joy, and with the conviction of complete trust, they adopted and practiced that teaching.

Chapter 21: King Susaṃbhava

Then the Bhagavat, having taught the treatise on kingship within that great assembly, F.123.a said, “You and all others, listen well, for I will teach you the past causes and conditions for the true practice of the Dharma.”

He then recited these verses:

Then that great assembly, having heard the words of that teaching, greatly marveled at it, and they all aspired to continuously promulgate and practice The Sūtra of the Sublime Golden Light.

Chapter 22: Protection and Care from Devas and Yakṣas

Then the Bhagavat said to the great goddess Śrī, “Any noble man or noble woman who has a trusting mind and faith and wishes to make an inconceivable, vast, and great offering of requisites to the past, future, and present buddhas, and wishes to know and realize the profound field of activity of the buddhas of the three times, whether dwelling in a town, in a market town, or on a mountain, should without doubt and single-mindedly teach extensively and promulgate this king of sūtras there. Those who listen to the Dharma should avoid distraction and be single-minded.”

The Bhagavat then recited these verses^[1051] to the goddess and the great assembly: F.125.a

Then the great goddess Śrī and the multitude of other devas, having heard the words spoken by the Bhagavat, were all overjoyed, and they all aspired to single-mindedly protect completely those who hold this king of sūtras so that they will not be afflicted by misery and will always gain happiness.

Chapter 23: The Prophecy

After the Tathāgata had taught the Dharma extensively in the midst of the great assembly, the bodhisattva Ruciraketu and his two sons, Rūpyaketu and Rūpyaprabha, requested the prophecy of their attainment of the highest, most complete enlightenment.

At that time, ten thousand devas, chief among them Jvalanāntaratejorāja, descended together from the Trāyastriṃśa paradise. They came before the Bhagavat, bowed their heads to his feet in homage, seated themselves to one side, and listened to the Dharma that was taught by the Bhagavat.

The Bhagavat then said to the bodhisattva Ruciraketu, “You, in a future time after countless, innumerable hundreds of thousands of quintillions of eons have passed, will attain the highest, most complete enlightenment of perfect buddhahood in the world realm Suvarṇaprabhā. F.128.b

“You will appear in the world as a tathāgata arhat samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who has the name King of the Mountain of Gold and Jewels.

“After that tathāgata has passed into nirvāṇa and the Dharma he taught has vanished, at that time this older son, Rūpyaketu, will become that tathāgata’s regent in that same world. At that time, his name will be changed to Completely Pure Pinnacle, and he will attain perfect buddhahood and become a tathāgata arhat samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who has the name Light of Golden Ornaments.

“At that time, when that tathāgata has passed into nirvāṇa and the Dharma he taught has vanished, this younger son, Rūpyaprabha, will become that tathāgata’s regent, and in that world he will attain perfect buddhahood and become a tathāgata arhat samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who has the name Suvarṇaprabha.”

That was the prophecy. Those ten thousand devas also heard the prophecy for those three great beings then. F.129.a When they heard in this way this sublime, supreme king of sūtras, their minds became overjoyed, and pure and stainless, like space.

Then the Bhagavat, knowing in his mind the ripening of the good roots of those ten thousand devas, prophesied their great enlightenment, saying, “Devas, after many countless, innumerable hundreds of thousands of quintillions of future eons have passed, you will attain the highest, most complete enlightenment of perfect buddhahood in a world realm by the name of Śālendra­dhvajāgravatī.^[1089] You will be in the same family,^[1090] in the same clan, and have the same name. You will all have a perfect name with ten components: Prasanna­vadanotpala­gandha­kūṭa.^[1091] In this way, you will successively appear in the world as ten thousand buddhas.”

Then the goddess of the Bodhi tree said to the Bhagavat, “Bhagavat, these ten thousand devas came from the Trāyastriṃśa paradise to listen to the Dharma and came before the Bhagavat. For what reason has the Tathāgata given them the prophecy of their attainment of the highest, most complete enlightenment of perfect buddhahood? I have not heard that these devas have meditated excellently on the six perfections and undergone hardships, or have given away their hands, feet, heads, eyes, legs,^[1092] brains,^[1093] servants, children, wives, elephants, oxen,^[1094] horses, carriages, male slaves, female slaves, messengers, homes, parks, forests, gold, silver, beryls, white corals, emeralds, red corals, crystals,^[1095] conches, food, drink, clothes, beds, or medicine for illness. F.129.b Countless hundreds of thousands of other bodhisattvas have offered many offerings of requisites to countless hundreds of thousands of quintillions of past buddhas, and in this way each of those bodhisattvas has obtained the prophecy of their enlightenment only after innumerable endless eons have passed.

“Bhagavat, through what causes and conditions, through what supreme conduct, and through planting what good roots have these deities come from their paradise and through hearing the Dharma for a short time obtained their prophecies? I request the Bhagavat to explain this to me and cut through the net of my doubts.”

The Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, it is as you have said. All of these have obtained the prophecy after accomplishing the causes and conditions of excellent good roots and undergoing hardships with dedication and diligence. This multitude of devas has forsaken the five sensory pleasures in their perfect, sublime divine palaces and has come to listen to this Sūtra of the Sublime Golden Light, so that when they heard the Dharma their minds developed reverence for this sūtra. They became unstained by faults, like completely pure beryls. Moreover, they heard that which was the prophecy for these three bodhisattva mahāsattvas. Moreover, in the past, they have for a long time accomplished true conduct, and they made a great commitment, and because of those causes and conditions I have prophesied their attainment of the highest, most complete enlightenment of buddhahood in a future time.”

The goddess of the Bodhi tree, having heard the Bhagavat’s words, became overjoyed and had conviction in them.

Chapter 24: Completely Curing Illness

The Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, listen well and retain this perfectly in your mind. Today I will teach you the past prayers of these ten thousand devas that were causes and conditions.

“Noble goddess, in the past, in a time gone by, an uncountable, innumerable, inconceivable number of eons ago, at that time the tathāgata arhat samyaksaṃbuddha, the one with wisdom and virtuous conduct, the sugata, the one who knows the world’s beings, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavat by the name of Ratnaśikhin appeared in the world.

“Noble goddess, at that time, after that bhagavat had passed into nirvāṇa, when the true Dharma had vanished and there was merely the outer appearance of the Dharma, there was a king by the name of Sureśvaraprabha who constantly governed^[1096] the people in accord with the true Dharma, as if he were their father and mother.

“At that time, in the king’s land there was a head merchant^[1097] by the name of Jaladhara,^[1098] who was greatly learned in medicine and perfectly knew all eight branches of the Āyurveda.^[1099] He healed beings, saving them from all the sufferings that arise from disharmony among the four great elements.

“Noble goddess, at that time the head merchant Jaladhara had a son named Jalavāhana, who was attractive and handsome and who an entire multitude longed to look at. He had a naturally swift mind and understood the treatises, and there was nothing he did not know about letters, drawing, calculations,^[1100] and numbers.

“At that time, countless hundreds of thousands of beings in that king’s land were tormented by the various kinds of the suffering of illness, so that there was not even the slightest happiness in their minds. F.130.b

“Then Jalavāhana, the head merchant’s son, saw those countless hundreds of thousands of beings experiencing the suffering of illness, and great compassion arose in his mind. He thought, ‘These countless beings are afflicted by terrible suffering, and my father, the head merchant,^[1101] is greatly skilled in medical treatments. He knows all eight branches of the Āyurveda perfectly and is able to cure the various illnesses that arise from the augmenting and diminishing of the four great elements. But because he is old, decrepit, and physically feeble and diminished, he walks by leaning on a stick, and therefore he is unable to go to the villages, towns, and market towns and save the people from the suffering of illness, and he is unable to save countless hundreds of thousands of beings who are afflicted by very grave illnesses. Therefore, today I will go before my father, the great physician, and ask him for the secret medical treatments that will heal illness. Then, when I know them, I will go to the villages, towns, and market towns to save people from various illnesses and let them experience happiness for a long time.’^[1102]

“Having thought that, the head merchant’s son then went to his father, bowed his head in homage at his father’s feet, and with his palms together in reverence, he sat to one side. Sitting in a particular place, he addressed questions to his father through these verses:

“On hearing the supplication of the head merchant’s son, the father recited these verses:^[1105]

“Then, noble goddess, Jalavāhana, the head merchant’s son, having learned the meaning of the eight branches of the Āyurveda directly from his father, and having heard and perfectly learned the augmentation and diminishing of the four great elements, the adverse seasons, and the practices of medical treatments, had the knowledge that enabled him to heal many illnesses, so he went throughout this and that village, town, and market town.

“In order to gladden with excellent words the many hundreds of thousands of beings who came to him suffering with illness, he said to them, ‘I am a doctor! I am a doctor! And because I am very skilled in medical treatment, today I will heal all of you of your many illnesses.’

“Noble goddess, at that time, many hundreds of thousands of beings F.132.b were gladdened by the excellent words spoken by the head merchant’s son, and they allowed him to cure them. Then the countless hundreds of thousands of beings who were afflicted by grave illnesses became joyous and delighted on hearing those words; they heard a wonderful marvel. Therefore, through those causes and conditions, all the suffering from illness was healed and ended; their declined strength was restored, and they were healed to become as they were before their illness.

“Moreover, noble goddess, at that time, countless hundreds of thousands of beings suffering from extremely serious and incurable illnesses came together to the head merchant’s son and supplicated him to heal them, and at that time through wonderful medical treatments he cured them all.

“Noble goddess, at that time, that head merchant’s son healed many hundreds of thousands of quintillions of beings afflicted by the suffering of illness throughout that kingdom.”

Chapter 25: Jalavāhana, the Head Merchant’s Son

Then the Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, at that time, Jalavāhana, the head merchant’s son, had previously cured beings of all the suffering of illness in the kingdom of King Sureśvaraprabha, so that they had recovered and regained the health they had previously possessed. At that time, the many beings who had been cured of their illnesses accumulated many meritorious actions and accomplished vast acts of generosity, and they themselves prospered. Therefore, they all went together to the head merchant’s son, and with veneration they said, ‘Son of the great head merchant, it is excellent, excellent that you developed extremely excellent merit and benefited us and enabled us to live happily. You are a king of healing with great power and a bodhisattva with love and compassion. As you are completely skilled in medical treatments, you perfectly cured countless beings of the suffering of illness!’ In that way, they praised him throughout all the villages and towns. F.133.a

“Noble goddess, at that time, the head merchant’s son and his wife, Jalāmbujagarbhā,^[1117] had two sons. The name of one was Jalāmbara and the name of the other was Jalagarbha.

“Jalavāhana then took his two sons and, having passed through the villages, towns, and market towns, eventually passed through a very desolate wilderness. There he saw jackals, wolves, foxes, baboons, vultures, and many other wild beasts that eat flesh and drink blood, running and flying in one direction. The head merchant’s son wondered, ‘What can be the reason these wild animals are running and flying in one direction? I will follow them for a while to discover why.’

“He followed them and reached a great lake called Aṭavīsaṃbhavā, which had almost dried up completely. In that lake there were many fish.

“When he saw them, great compassion arose in his mind. At that time, a tree goddess revealed the upper half of her body and said, ‘Excellent, excellent! Noble one, you have a meaningful name—Jalavāhana—and can sympathize with these fish, and therefore you will give them water. This is because of two causes and circumstances: your name, Jalavāhana, means bringing water and giving water.^[1118] Today, you should act in accordance with your name!’

“Then Jalavāhana asked the tree goddess, ‘How many fish are there?’

“The tree goddess answered, ‘Their number is a full ten thousand.’

“Noble goddess, when the head merchant’s son heard from the goddess how many fish there were, he developed an even greater motivation of compassion.

“At that time, the sun was beating down on the great lake and there was only a little water left, so that those ten thousand fish were at death’s door, their bodies writhing around. Seeing the head merchant’s son,^[1119] with hope in their minds and ever-staring eyes, they followed him, looking at him. F.133.b

“When the head merchant’s son saw that, he ran in all four directions hoping to find water but did not find any. However, in one direction he looked he saw a great tree.^[1120] He climbed it, cut off branches and leaves, and created a shade for the fish.

“Moreover, he searched for the source of the water that fed this lake and saw a great river called Jalāgamā. At that time, there were many fishermen on the banks of that river, and in order to obtain those fish they had stopped the river from flowing onward in a place upstream where there was a great precipice. It would be so difficult to correct where the river had been diverted that he thought, ‘This is such a great, deep precipice, not even a hundred thousand men working for three months would be able to cut through it,^[1121] so it goes without saying that I could not do so on my own.’

“Then the head merchant’s son quickly returned to his town and went before King Sureśvaraprabha,^[1122] bowed down his head to his feet, seated himself to one side, and, with his palms together in reverence, said, ‘I healed the various illnesses of the subjects in the great king’s domain such that they were all happy, and while proceeding throughout the land, I came to a wilderness. There I saw a lake called Aṭavīsaṃbhavā, the water of which had almost completely disappeared, and in it were ten thousand fish that would soon die from being dried up by the sun. Great king! Look upon me with love, compassion, and kindness and bestow upon me for a while twenty elephants for carrying water. Just as I saved the lives of many ill people, so I^[1123] will save the lives of those fish.’

“The great king then commanded the prime minister, ‘Quickly provide this king of doctors with elephants!’

“At that time, the prime minister, obeying the king’s command, said to the head merchant’s son, ‘O great being! F.134.a Go to the elephant pen yourself, choose the twenty elephants that you want, and take them and bring benefit to beings so that they will gain happiness.’

“Then Jalavāhana, with his two sons, took away twenty elephants, borrowed many bags^[1124] from a tavern,^[1125] went to where the river was interrupted, filled the bags with water, loaded them onto the elephants, brought them to the lake, and emptied them into the lake, so that it became full and vast as before.

“Noble goddess, at that time, the head merchant’s son walked around the four sides of the lake, looking at it, and many fish followed him, milling around at the shore. Then the head merchant’s son thought, ‘Why are these fish following me? No doubt it is because they are tormented by the fire of hunger and are begging me for food, so I shall give it to them.’

“Jalavāhana, the head merchant’s son, then said to his sons,^[1126] ‘Take the strongest elephant and quickly go home and tell my father, the head merchant, to gather together everything there is to eat in the house—that which is intended for my parents and that which is intended for my wife, children, male servants, and female servants—and bring it to me.’

“Then the two sons, obeying their father, rode the strongest elephant, hurried home, went before their grandfather, and said in detail what they had been told to say, obtained everything that was edible in the house, quickly loaded it onto the elephant, and hurriedly went back to their father beside the lake.

“When Jalavāhana saw them coming, his body and mind were filled with happiness, delight, and joy. He took the food and scattered it throughout the lake. The fish obtained the food, and they were all filled and satiated.

“Then he thought, ‘I have given the fish food and saved their lives. In the future, may I give the food of the Dharma and satisfy an infinite number of beings!’ F.134.b

“He also thought, ‘In the past, in a solitary forest, I saw and listened to^[1127] a bhikṣu who was reading from a Mahāyāna sūtra that was teaching the profound Dharma of the twelve phases of dependent origination. Moreover, he also taught from that sūtra that anyone who hears the name of the Tathāgata Ratnaśikhin at the time of their death will be reborn in a higher existence. Therefore, today I will teach the fish the profound Dharma of dependent origination, and I will also recite the name of the Tathāgata Ratnaśikhin. There are two kinds of beings in this Jambudvīpa: those who have complete faith in the Mahāyāna, and those who do not believe in it and disparage it, and so I will increase those who in their minds have belief in it.’^[1128]

“At that moment, the head merchant’s son thought, ‘I will enter this lake and I will teach the extremely wonderful profound Dharma to these many fish!’ Having thought that, he entered the water.

“He recited, ‘I pay homage to the past Tathāgata Arhat Samyaksaṃbuddha, the one with wisdom and virtuous conduct, the sugata, the knower of the world, the unsurpassable being, the guide who tames beings, the teacher of devas and humans, the buddha, the Bhagavat Ratnaśikhin! Previously, when this tathāgata was practicing bodhisattva conduct, he made this commitment: “May anyone in the world realms in the ten directions who hears my name at the time of their death, after passing away, be reborn as a deva in Trāyastriṃśa.” ’

“Jalavāhana then taught those fish the wonderful, profound Dharma with these words: ‘Because this exists, that exists; because this is produced, that is produced. Thus, because of the factor of ignorance, there is formation; because of the factor of formation, there is consciousness; F.135.a because of the factor of consciousness, there are name and form; because of the factor of name and form, there are the six āyatanas; because of the factor of the six āyatanas, there is contact; because of the factor of contact, there is sensation; because of the factor of sensation, there is craving; because of the factor of craving, there is grasping; because of the factor of grasping, there is becoming; because of the factor of becoming, there is birth; because of the factor of birth, there is old age, death, misery, lamentation, suffering,^[1129] and distress. In that way is produced this great mass of nothing but suffering.^[1130]

“ ‘If this ceases, then that ceases. Thus, through the cessation of ignorance, formation ceases; through the cessation of formation, consciousness ceases; through the cessation of consciousness, name and form cease; through the cessation of name and form, the six āyatanas cease; through the cessation of the six āyatanas, contact ceases; through the cessation of contact, sensation ceases; through the cessation of sensation, craving ceases; through the cessation of craving, grasping ceases; through the cessation of grasping, becoming ceases; through the cessation of becoming, birth ceases; through the cessation of birth, old age and death cease; through the cessation of old age and death, misery, lamentation, suffering, and distress cease. In that way, this great mass of nothing but suffering will cease.’

“Having taught this Dharma, he then also taught the dhāraṇī that is the same as the twelve phases of dependent origination:^[1131]

tadyathā | vicani vicani vicani saṃścani saṃścani saṃścani bhiśini bhiśini bhiśini, svāhā | tadyathā | nimini nimini nimini śadhini śadhini śadhini sapraśini sapraśini sapraśini svāhā | tadyathā | vetrani vetrani vetrani triśinini triśinini triśinini upadhini upadhini upadhini svāhā | tadyathā | bhavini bhavini bhavini satini satini satini samanini samanini samanini svāhā |

At that time, when the Bhagavat F.135.b taught the past causes of the head merchant’s son to the great assembly, the assembly of devas and humans was greatly amazed and praised him.^[1132]

Then the Four Mahārājas, each from his individual place, said in one voice:

tadhyathā hirimigāte gandhari candhari dharijebhare śihibhari pure pure gugumti khiramati dhadhimukhi laurubha murubhi kucumurugandhe turu turu turu vīrye adhisiddhi davabbye dhadavabye uste ustabaddhe anle badhe padumabaddhe asumabaddhe svāhā |^[1134]

The Bhagavat continued, “Noble goddess, Jalavāhana, the head merchant’s son, and his two sons, having given water and food to the fish and taught them the Dharma, returned to their home.

“At another time, Jalavāhana, the head merchant’s son, held a feast, and after various entertainments, intoxicated from alcohol, he fell asleep. At that time, the ten thousand fish all passed away at the same moment and were reborn as devas in Trāyastriṃśa. They wondered, ‘Through what good karma as a cause and condition have we been reborn in this paradise?’ and then they said to each other, ‘We had fallen into an animal rebirth in Jambudvīpa and had obtained the bodies of fish, but Jalavāhana, the head merchant’s son, gave us water and food, and moreover he taught us the profound Dharma and the dhāraṇī of the twelve phases of dependent origination. He also recited the name of the Tathāgata Ratnaśikhin, and it is through those causes and conditions that we have been reborn in this paradise. F.136.a Therefore, we should go to Jalavāhana, the head merchant’s son, and make offerings to him to repay his kindness.’

“Those ten thousand devas then vanished from that paradise and arrived beside the king of healing in Jambudvīpa.

“At that time, the head merchant’s son was sleeping happily upon a high roof, and those ten thousand devas placed ten thousand pearl necklaces above his head.^[1135] They also placed a hundred thousand^[1136] pearl necklaces in front of his feet. They also placed a hundred thousand^[1137] pearl necklaces to his right. They also placed a hundred thousand^[1138] pearl necklaces to his left. They sent down a rain of coral tree flowers and great coral tree flowers to a depth that would reach the knees and radiate everywhere. The melodious sounds of various kinds of divine music resounded, and everyone who was asleep in Jambudvīpa woke up. Jalavāhana, the head merchant’s son, was also awoken from his sleep. Then those ten thousand devas, having made their offerings, flew into the sky and departed.

“They let fall a rain of excellent lotuses here and there throughout the domain of King Sureśvaraprabha. Then they returned to their previous abode, to the lake in the wilderness, and sent down a rain of various kinds of divine flowers, and then they vanished and returned to paradise, where they enjoyed the bliss of whatever sensory pleasures they delighted in and wished for.

“At daybreak, King Sureśvaraprabha asked his prime ministers, ‘What is the cause and condition whereby last night there appeared such wonderful signs and there shone a great light?’

“Those prime ministers answered, ‘Great king, know this: at the mansion of Jalavāhana, the head merchant’s son, a great host of devas sent down forty thousand pearl necklaces and also a rain of divine coral tree flowers to a depth that covers the knees.”

“The king commanded the ministers, saying, ‘Go to the head merchant’s home and summon his son.’

“The prime ministers obeyed the king’s command F.136.b and went to his home, and there they repeated the king’s command, summoning the head merchant’s son.

“The head merchant’s son then went before the king, who asked him, ‘What is the cause and condition whereby there appeared such wonderful signs last night?’

“The head merchant’s son answered, ‘According to my analysis, I think that without doubt those many fish in that lake, as described in the sūtra, have passed away and been reborn as devas in Trāyastriṃśa. Therefore, in order to repay my kindness, they manifested those marvelous signs. I know that the time of death for those ten thousand fish definitely came.’

“ ‘How do you know that?’ asked the king.

“ ‘Your Majesty,’ answered Jalavāhana, ‘send an emissary and my two sons to that lake, so that they can investigate whether those fish have died or are alive, and then you will know whether this is true or not.’

“Having heard what he said, His Majesty sent an emissary and Jalavāhana’s two sons to the lake, where they saw in the lake a great mass of many coral tree flowers and that all the many fish had passed away. Having seen that, they quickly returned and related this to the king in detail.

“When the king heard this, he was overjoyed and uttered words of praise, saying, ‘Never has such a wonder occurred before!’ ”

Then the Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, know this: I was Jalavāhana, the head merchant’s son in the past. Ruciraketu was the head merchant Jaladhara.^[1139] Rūpyaketu was his older son, Jalāmbara.^[1140] Rūpyaprabha was his younger son, Jalagarbha.^[1141] You, the goddess of the Bodhi tree, were King Sureśvaraprabha.^[1142] The ten thousand fish were these ten thousand devas. In the past, I satisfied those fish with water and food and then taught them this dhāraṇī that is the same as the profound Dharma of the twelve phases of dependent origination. F.137.a I also recited and taught them the name of the Tathāgata Ratnaśikhin. It is through those good roots as causes that they were reborn in a higher existence so that today they have come before me and listened to the Dharma with joy and I have revealed to them the prophecy of their highest, most complete enlightenment and revealed to them what their names will be.

“Noble goddess, in my previous existences, while I was continuing through saṃsāra, I benefited countless, vast numbers of beings and eventually revealed to them the prophecies of their highest, most complete enlightenment. In that same way, all of you should with diligence and dedication seek to set forth from saṃsāra and not be inattentive.”

Then all of that great assembly, having heard those words, understood that they should, with great love and compassion, become disillusioned with all saṃsāra, and with diligence and dedication undergo hardships and subsequently realize and manifest the highest enlightenment. With trusting minds they had complete certainty of this and were overjoyed.

Chapter 26: Giving Away the Body

Then the Bhagavat, having taught that past cause and condition to the great assembly and those ten thousand devas, spoke again to the goddess of the Bodhi tree and that great assembly:

“In the past, while I was practicing the path of the bodhisattva, I did not just give water and food to save the lives of those fish; I also gave away my cherished body. Regard together the cause and condition for that!^[1143]F.137.b

“The Tathāgata Arhat Samyaksaṃbuddha,^[1144] who was supremely victorious and supremely venerable everywhere both above the paradises and below the paradises, who illuminated the world realms in ten directions with many hundreds of thousands of light rays, who had perfect omniscience, who had the completion of good qualities, went together with a great assembly to the Pañcala^[1145] land. They came to a forest that had level ground, was free of thorns, and was spread throughout with excellent flowers and soft grass.

“The Bhagavat said to Venerable Ānanda, ‘Ānanda, prepare a seat for me beneath that tree.’

“Then Venerable Ānanda, obeying that command, prepared a seat. When it was prepared, he said to the Bhagavat, ‘Bhagavat, the seat is prepared. I request that you, Ārya, know that it is ready.’^[1146]

“The Bhagavat sat cross-legged upon the seat, with his body upright, remaining in true mindfulness. Being seated, he asked the bhikṣus, ‘Do you want to view the relics of the body of^[1147] a bodhisattva who accomplished a difficult act in the past?’

“ ‘We do wish to see them,’ said the bhikṣus.^[1148]

“The Bhagavat then pressed down on the ground with his hand, which was adorned with a hundred merits and possessed the signs and features of a great being. At that moment, the great earth shook in six ways, the ground split and divided, and the great assembly saw a stūpa made of the seven precious materials and adorned by a net of various jewels appearing, rising up from the ground, and they had thoughts of great astonishment.

“The Bhagavat then rose from his seat, bowed down to it, F.138.a circumambulated it, and then again sat upon his seat and said to Ānanda, ‘You, open the door of this stūpa!’

“Venerable Ānanda opened the door and saw a casket made of the seven precious materials and adorned by excellent, perfect jewels. He said to the Bhagavat, ‘Bhagavat, there is a casket made of the seven precious materials and adorned by various jewels.’

“ ‘You, open the casket,’ said the Bhagavat.

“Venerable Ānanda, obeying the command, opened it and saw inside relics that had a color like that of conches and white water lilies.^[1149] He said to the Bhagavat, ‘Inside the casket there are relics with a sublime color, superior to any other.’

“ ‘Ānanda, come and bring those bones of a great being here!’ said the Bhagavat.

“Venerable Ānanda then picked up those relics and gave them to the Bhagavat. The Bhagavat took them and said to the bhikṣus, ‘Behold the relics of the body^[1150] of a bodhisattva who accomplished a difficult act,’ and then he recited this verse:

“ ‘Bhikṣus, you must all pay homage with veneration to the relics of the past body of the bodhisattva. These relics are perfumed by the measureless aroma of correct conduct, samādhi, and wisdom. They are an excellent, supreme field of merit and are extremely difficult to encounter.’

“The bhikṣus and that great assembly then single-mindedly and reverently F.138.b placed their palms together and bowed down their heads in homage to those relics and praised them, saying, ‘Never has such a thing occurred before!’^[1152]

“Then Venerable Ānanda rose before the Bhagavat,^[1153] bowed down to his feet, and said to the Bhagavat, ‘The Bhagavat, the Tathāgata, the great teacher, is superior to all, so that all beings honor him. Therefore, what is the cause and condition whereby he pays homage to these bones of a body?’

“The Bhagavat said to Venerable Ānanda, ‘Ānanda, it is because of these bones that I quickly attained the highest, most complete enlightenment of perfect buddhahood. Therefore, in order to repay their kindness, I have today paid homage to them.’

“Then he also said to Venerable Ānanda, ‘Today, in order to dispel the doubt and uncertainty that you and the great assembly have, I will explain perfectly the past causes and conditions of these relics, and therefore you must pay close attention and listen single-mindedly!’

“ ‘We strongly wish to hear it, so therefore we request that you teach and explain,’ said Venerable Ānanda.

“ ‘Ānanda,’ replied the Bhagavat, ‘in the past, in a time gone by, there was a king of a land, and his name was Mahāratha. He was very rich, with great wealth, vast treasuries, and a courageous army. He was honored and obeyed by the entire multitude of people, and he constantly guided them through the Dharma. The people had multiplied and spread, and he had no opposing enemies. His principal queen was extremely attractive and beautiful. He had three sons whom everyone wished to see. The name of the eldest son was Mahāpraṇāda. The name of the middle son was Mahādeva. The name of the youngest son was Mahāsattva.

“ ‘At that time, the great king, to amuse himself and enjoy the view, set off to look at the mountains and forests. F.139.a The three sons also departed, following him. In order to search for flowers and fruits, they left their father and wandered. Then they entered a great forest of bamboos to rest.

“ ‘Then the eldest prince said, “I am scared and frightened now! Might not a vicious wild beast kill us in this forest?”

“ ‘The middle prince said, “I am worried that if I start out with having no concern for my own body, I will experience the suffering of losing this beloved body.”

“ ‘The youngest prince then said to his two older brothers:

“ ‘At that time, the princes each spoke what was in their minds, and they eventually continued onward until they saw a tigress who had given birth to five^[1154] cubs seven days earlier. She was encircled by her cubs and tormented by hunger and thirst; her body was thin and weak, and she would soon die.

“ ‘The eldest prince said, “Alas, this tigress gave birth to cubs seven days ago. Because she is encircled by her cubs, she has not been free to seek food. She is so tormented by hunger and thirst she will no doubt eat her own cubs.”

“ ‘ “What does this tigress usually eat?” asked Prince Mahāsattva.

“ ‘The eldest prince answered:

“ ‘The middle prince said, “This tigress is so thin and weak and tormented by hunger and thirst that she only has a little life left. How could we seek that kind of food and drink, which is difficult to find? F.139.b Who for their sake would give up their own body and life to dispel their hunger and thirst?”

“ ‘ “There is nothing that is more difficult to give up than one’s own body!” said the eldest prince.

“ ‘Prince Mahāsattva said, “At this time, each of us has clinging and attachment to our bodies; we have no wisdom and are unable to benefit others. Supreme beings have minds of great compassion, and in order to constantly benefit others are indifferent to their bodies, and this benefits beings.”

“ ‘He also thought, “For many hundreds of thousands of lifetimes, my body has rotted and decayed and been lost meaninglessly without causing any benefit whatsoever. Why should I not cast it away this time like saliva or mucus and dispel the suffering of those pained by hunger?”

“ ‘At that time the princes, having thus spoken their thoughts, each felt love and pity, and without taking their eyes off the tigress, they circled her from a distance and then together left her and went away.

“ ‘Then Mahāsattva thought, “Now is the time for me to give away my body and life. Why is that?

“ ‘He thought, “Moreover, this body is unstable and of no benefit to me. It is terrifying like an enemy. It is impure like feces. Today, with this body, I will accomplish a vast, immense action and make it into a great ship that will cross the ocean of birth and death. F.140.a I will abandon saṃsāra and certainly accomplish leaving it behind.”

“ ‘He also thought, “In abandoning this body, I will be abandoning boils, countless dreadful illnesses, and many hundreds of thousands of terrors and fears. This body contains nothing but urine and feces. It is as unstable as a water bubble. It is a congregation of many worms. It is a web of veins and muscles. It causes disgust. It is disadvantageous.^[1158] Therefore, I will abandon this body today and seek the highest, ultimate nirvāṇa. Completely abandoning the fault of misery, the suffering of impermanence, and distress, I will end the continuity of saṃsāra. Eliminating all faults, through the power of samādhi and wisdom I will meditate perfectly and attain the Dharma body that is adorned by many hundreds of thousands of merits, is omniscient, and is praised by the multitudes of buddhas. Having attained that, I will bring immeasurable benefit^[1159] to beings through the Dharma.”^[1160]

“ ‘At that time, the prince, making a great prayer with great courageous self-control,^[1161] had made his motivation grow with thoughts of great compassion, but he was worried that his two older brothers, being frightened and terrified, would cause a hindering obstacle so that he would not be able to accomplish his aspiration. Therefore, he said to his two older brothers, “Brothers, you two go back; I will stay here a little longer.”

“ ‘Prince Mahāsattva then returned to the forest and went before the tigress. He took off his clothes and placed them upon a bamboo, and then he made this prayer:

“ ‘Having spoken those words, the prince then threw down his body and lay in front of the hungry tigress. Because of the power of the magnificence of that bodhisattva’s love and compassion, the tigress was not able to do anything. The bodhisattva, seeing that this was so, climbed up onto a high mountain and threw down his body from there.^[1163] But then he thought, “This tigress is so weak and feeble that she is not able to eat me.” Thinking this, he stood up and went looking for a weapon. He could not find one, and so using a shard of dry bamboo, he made blood flow from his throat and finally came close to the tigress.

“ ‘At that time, the great earth quaked in six ways, like a river being blown on by the wind.^[1164] The sun also did not shine, as if it were being obscured by an eclipse, so that there was darkness in all the ten directions.^[1165] The devas also sent down a rain of excellent flowers, and excellent, sublime scented powders that spread throughout and filled the interior of the forest.

“ ‘The multitudes of devas present in the sky, on seeing such a thing, rejoiced in their minds and praised him, saying, “There has never occurred anything like this before!” They all praised him, saying, “Well done! Great being, well done!” and they recited these verses:

“ ‘At that time, the hungry tigress saw the blood falling from the bodhisattva’s throat and licked the blood, and then ate all his flesh, without remainder, so that there were only bones left. F.141.a

“ ‘Then the elder prince, seeing the earth quake, said to his younger brother:

“ ‘The middle prince heard the words of his older brother, and he spoke this verse:

“ ‘The two princes then felt great sadness and suffering, and they wailed and wept, and together they both went into the presence of the tigress. They saw their younger brother’s clothes draped over a bamboo branch, his bones and hair scattered everywhere. His spilled blood had formed mud and spread everywhere too. They collapsed, and being unable to embrace his body, they threw themselves before his bones. After a long time had passed, they regained consciousness, stood up, and with arms upraised, they wept and lamented:

“ ‘Then the two princes, wailing and weeping as if their minds had been broken,^[1168] eventually left and went away.

“ ‘At that time, the retinue of attendants that the youngest prince had brought along were asking one another, “Where is the prince? We should search for him together.”

“ ‘Also at that time, the king’s principal queen, who was asleep on a high roof, saw these bad omens in a dream: someone cut off her breasts; her teeth fell out; and she obtained three dove chicks but saw one being carried away by a hawk F.141.b and the other two being frightened and terrified. When the earth quaked, the queen woke up, felt great sadness, and said:

“ ‘Milk dripped from both the queen’s breasts and she thought, “Without doubt this is the appearance of a bad omen.”^[1169]

“ ‘One of her attendants heard men outside saying that they were searching for the prince but had still not found him. She was frightened and alarmed, and she went into the palace and said to the queen, “Your Majesty, did you know that I have heard from the men outside that they are searching for the prince but have still not found him?”

“ ‘When the queen heard those words, she wailed in great misery. With her eyes filled with tears, she went before the king and said to him, “Your Majesty, I have heard from men outside that our beloved youngest son is lost!”

“ ‘When the king heard those words, he was greatly frightened. Choking, he shed tears and lamented with these words: “Alas! Such suffering! Today my beautiful son is lost!”

“ ‘In order to comfort the queen, he said, “Beautiful one, do not be sad. Let us now go out together and search for our beloved son.”

“ ‘Then the king, the queen,^[1170] and a great gathering of people together left the city and dispersed in all directions, searching. F.142.a

“ ‘Before long, a prime minister came before them and said to the king, “Your Majesty, do not sorrow, but the prince is not present;^[1171] there is no youngest prince.”

“ ‘When the king heard those words, he wailed, saying, “Alas! I have lost my beautiful son!^[1172]

“ ‘The queen, on hearing those words, became enveloped in grief, as if she had been struck by an arrow, and she made this lament:

“ ‘After that, a mid-ranking minister^[1173] came before the king, and the king asked him, “Where is my beloved son?”

“ ‘The mid-ranking minister,^[1174] his mind crushed, weeping, his palate and tongue dry, was unable to speak words to answer. Then the queen said to him:

“ ‘The mid-ranking minister then informed the king, describing it in detail, how the prince had given away his body.

“ ‘When the king and queen heard this account, wailing and choking with tears, they quickly hurried to the place where he had given away his body. They came to the bamboo forest where the bodhisattva had given away his body and saw the bones scattered everywhere. They immediately fell to the ground, fainting as if they had died. They were like great trees blown over by a fierce wind, their minds insensible, having lost consciousness and having no awareness of anything. F.142.b

“ ‘Then the prime minister and the others sprinkled water on them until at length, the king and queen again recovered consciousness. Then with his arms upraised, the king^[1175] wailed:

“ ‘Then the queen, no longer close to fainting, crazed,^[1176] with her hair hanging loose in disarray, beat her breast with both her hands, thrashed on the ground like a fish writhing on dry land, and wept and wailed like a cow that has lost its calf.

“ ‘Then the great king,^[1177] the queen, and their two sons, overcome by their love for the prince^[1178] and weeping,^[1179] cast off their jewelry and together with a great crowd of people collected the relics of the bodhisattva’s body and placed them inside a stūpa in order to make offerings to it.

“ ‘Ānanda, you should know that these are the relics of that bodhisattva.’

“He also said to Venerable Ānanda, ‘In the past, even when I had such kleśas as desire, anger, and ignorance, I saved and helped, according to their circumstances, the five kinds of beings, such as those in the hells, pretas, and animals, so that they attained the state of leaving behind saṃsāra. F.143.a Therefore, it is needless to say that now that all the kleśas have ceased, none of their latencies remain. I have become the teacher of devas and humans, and I possess omniscience. I will remain in the hells and other places for the sake of each being for many eons and accept various kinds of suffering to make them attain the state of leaving behind the saṃsāra of birth, death, and the kleśas.’

“Then the Bhagavat, in order to teach this meaning, spoke these verses:

“He then declared to Ānanda:

When the Bhagavat gave this teaching on what had occurred in the past, all of the countless, innumerable assembly of humans and devas were deeply affected and felt great joy. They praised it, saying, “Never has such a thing occurred before!”^[1195] and they all developed the aspiration to attain the highest, most complete enlightenment.

The goddess of the Bodhi tree also said, “I reverently pay homage to repay this kindness.”

The Bhagavat withdrew the power of his miraculous manifestation, and the stūpa again sank down under the ground.

Chapter 27: The Praise from the Bodhisattvas in the Ten Directions

^[1196] At that time, when the Tathāgata Śākyamuni gave this Dharma teaching, countless hundreds of thousands of quintillions of bodhisattvas from world realms in the ten directions each came individually from their own world realms to Vulture Peak Mountain. When they arrived before the Bhagavat, they touched the ground with the five points of their body, and, having paid homage to the Bhagavat, with one-pointed minds and palms together, in one voice they praised him with these verses:

Then the Bhagavat said to those bodhisattvas, “Well done! Well done! Through your praising the qualities of the Tathāgata in that way, you have benefited beings and caused buddha activities to increase, so that you have been purified of bad karma and have developed unquantifiable merit.”

Chapter 28: The Praise by the Bodhisattva Ruciraketu

Then the bodhisattva Ruciraketu rose from his seat F.146.b and, with his upper robe over one shoulder, knelt on his right knee with palms together and made this praise through these verses:

Then the Bhagavat said to the bodhisattva Ruciraketu, “This praise you have made of the qualities of a tathāgata is inconceivable and will be beneficial for all. Whoever learns it will be learning to meditate on the practice that accords with it.”

Chapter 29: The Praise by the Goddess of the Bodhi Tree

Then the goddess of the Bodhi tree praised the Bhagavat with these verses:^[1207]

Then the Bhagavat, having listened to those words of praise, said with the voice of Brahmā to the tree goddess, “Noble goddess, that you have praised my pure, truly genuine Dharma body, and in order to benefit yourself and others have recited the wonderful supreme qualities, is excellent, excellent! Through this merit, you will quickly attain the highest, most complete enlightenment of perfect buddhahood, and all beings will meditate and practice in the same way. Everyone who hears you will enter the gateway of the Dharma of the highest amṛta.”^[1216]F.148.a

Chapter 30: The Praise by the Great Goddess Sarasvatī

^[1218] Then the great goddess Sarasvatī rose from her seat and with veneration placed her palms together and praised the Bhagavat with these pure words:

“I pay homage to the tathāgata arhat samyaksaṃbuddha Śākyamuni, who has a pure body the color of gold—his throat has the shape of a conch; his face is like a full moon and his eyes are like blue lotuses; his lips are red and beautiful, like the color of a bimba;^[1219] his nose is prominent and straight and like a carved piece of gold; his teeth are white, without gaps, and like white water lilies; he shines with light like a hundred thousand suns; his bright colors are vivid like the gold of Jambudvīpa; the words he speaks are free of mistakes and errors; he teaches the three gateways of liberation, opening the paths to the three enlightenments;^[1220] his mind is always pure and so is his aspiration; the places where the Bhagavat resides and his field of activity are always pure; he has forsaken that which should not be the conduct, so that there is no error whether he is moving or stationary; he undertook asceticism for six years and then turned the Dharma wheel three times; he liberated beings who are suffering, bringing them over to the other shore; the signs of a great being on his body are complete, like a banyan tree; through his meditation on the six perfections, his three kinds of activity^[1221] are faultless; he has omniscience and therefore accomplishes perfect benefit for himself and others; whatever it is that he says,F.148.b it will always benefit beings, so that he never says anything that is purposeless; he was a great lion from within the Śākya clan and therefore is unshakable and heroic; and he has the perfection of the eight liberations.

“Today, simply according to my own experience, I have made this praise of just a few aspects of the qualities of the Tathāgata, like the water that a fly would obtain from a great ocean. Nevertheless, I pray that through the power of its merit all beings will completely abandon saṃsāra and accomplish the highest path.”

Then the Bhagavat said to the great goddess Sarasvatī, “You have obtained this great eloquence through having meditated for a long time. Your extensive praise of my qualities today is excellent, excellent! Through its power you will quickly realize the gateway of the highest Dharma, have a perfection of the signs and features of a great being,^[1222] and be of vast benefit to all.”

Chapter 31: The Entrustment

^[1223] Then the Bhagavat said to the entire assembly of all the bodhisattvas and the devas and humans, “You should know this: I have taught you the true cause of enlightenment, the extremely profound Dharma that I obtained through undergoing hardships with dedicated diligence throughout countless, innumerable eons.

“You should develop a courageous mind,^[1224] and after my nirvāṇa you should, with veneration, protect this Dharma teaching, F.149.a promulgate it widely, and ensure that this Dharma will remain for a long time.”^[1225]

Then from among that great assembly, six hundred million great bodhisattvas and the assembled multitude of six hundred million devas said in one voice, “Bhagavat, all of us have that motivation of aspiration, so that^[1226] we will, with veneration, protect the true cause of enlightenment, the extremely profound Dharma that you attained through undergoing hardships with dedicated diligence throughout countless, innumerable eons. Bhagavat, after your nirvāṇa, without any care for our bodies and lives,^[1227] we will promulgate this Dharma teaching widely, so that the true Dharma will remain in the world for a long time.”

Those bodhisattva mahāsattvas then recited these verses in the presence of the Bhagavat:

Then the Four Mahārājas, having heard the Bhagavat teach that this Dharma should be protected, all gave rise to rejoicing in their minds, and with the motivation to completely protect the true Dharma, they recited these verses in one voice:

Then Śakra, the lord of devas, placed his palms together in veneration and spoke these verses:

Then the Tuṣita devas placed their palms together in veneration and spoke these verses:

Then Brahmā, the lord of the Sahā world realm, the king of devas, placed his palms together in veneration and spoke these verses:

Then, Śreṣṭhin, the son of the lord of Māras, placed his palms together in veneration and spoke these verses:

Then the king of Māras placed his palms together in veneration and spoke these verses:

Then the deva Excellent Auspiciousness placed his palms together in veneration,^[1233] and in the presence of the Bhagavat spoke these verses:

Then the bodhisattva Maitreya placed his palms together in veneration and spoke these verses:

Then the sthavira Mahākāśyapa placed his palms together in veneration and spoke these verses:

Then Venerable Ānanda placed his palms together and spoke these verses:

Then the Bhagavat, on seeing that the great assembly of bodhisattvas, devas, and humans had each developed the motivation to widely promulgate and spread this sūtra and completely defend it and completely protect it, and that the bodhisattvas were truly inspired and would benefit beings, praised them, saying, “Well done! Well done! F.151.a Your single-mindedly promulgating this sublime, supreme king of sūtras widely in this way, so that it will not dissipate and vanish after my nirvāṇa, is the cause of the highest enlightenment. Therefore you will attain all the merit that can be, which could not be fully described even in as many eons as there are grains of sand in the Ganges River.

“Any bhikṣu or bhikṣuṇī, upāsaka or upāsikā, and moreover any noble man or noble woman, and so on, who makes offerings to, honors, writes out, widely promulgates, or teaches this sūtra correctly to others will obtain such merit as that.

“Therefore, you should meditate on this practice with diligence.”

Then the great assembly, which was innumerable, incalculable, as numerous as the grains of sand in the Ganges, having heard those words spoken by the Bhagavat, were all completely happy and, obtaining a faith with complete trust, practiced as they had been instructed.^[1238]