金光明最勝王經疏 5

English (machine translation) 5

Language: English

5.1

Composed by the Translation-Sifting Śramaṇa Huizhao

5.2

Chapter 11: The Four Heavenly Kings' Observation of Humans and Devas

"The Chapter on the Four Heavenly Kings' Observation of Humans and Devas" is distinguished through three portals: first, the purpose of its occurrence; second, the explanation of the title; third, the resolution of objections. As for the purpose of its occurrence: the preceding nine chapters elucidated the principal doctrinal teaching of the sūtra, benefiting the assembly of that time; from here on, the twenty-one chapters all constitute the dissemination section, benefiting later generations. Within the principal doctrinal teaching, there are three [aspects]: result, practice, and sphere. Now, within the dissemination section, there are also three kinds: first, the sixteen chapters on studying and practicing for dissemination; the four chapters of praise such as the ten female bodhisattvas for dissemination through praise; and the single chapter of entrustment for dissemination through transmission. The first, on studying and practicing, is divided into five: first, the "Chapter on Observation" encourages cultivation; second, the three chapters of "The Four Heavenly Kings," "Free from Defilement," and "Wish-Fulfilling" elucidate guardianship; third, the five chapters of "Great Eloquence," "Śrīdevī," "Increasing Wealth," "Dṛḍhā the Earth Goddess," and "Correct Comprehension" increase merit and wisdom; fourth, the three chapters of "Correct Discourse on the Laws of Kings," "King Sujāta," and "Protection by the Devas and Yakṣas" directly elucidate upholding and studying; fifth, the four chapters beginning with "Bestowal of Prophecy" accomplish the intent of the preceding exhortations. The Buddhas preach the Dharma to cause beings to attain happiness: the three bodies and the lifespan are the fruits of happiness, while repentance and the eradication of obstacles are the causes of happiness. The second aspect is the intent behind studying and practicing the Dharma to be enacted, which clarifies the persons capable of studying. Since supreme persons are accomplished by virtue of the supreme Dharma, and furthermore the true Dharma can be propagated because of such persons, next there is praise of both persons and the Dharma. The delivery of praise being complete, it is entrusted for transmission and practice. However, since the principal doctrinal teaching has already elucidated the fruits of happiness and causes of happiness, now this single chapter observes humans and devas, causing them to eliminate obstacles and afflictions and always attain peace and happiness, thereby exhorting that this sūtra ought to be propagated; hence this chapter arises.

5.4

As for explaining the title: "observation" (guan) means illumination by wisdom; "investigation" (cha) means scrutinizing. Humans and devas are what is observed; the Four Heavenly Kings are those who observe. This combines persons and dharma along with a number to form the title. Because this chapter extensively elucidates that matter, it is called "The Chapter on the Four Heavenly Kings' Observation of Humans and Devas."

5.5

As for resolving objections: Question: The sūtra states, "Observing and protecting this Jambudvīpa, we kings are named the Protectors of the World." Since practitioners are found across the three continents as well as the desire and form heavens, why do they observe and exhort only this continent? Answer: Regarding the place where the Buddha resides, it is provisionally said to observe this [continent], though in reality it extends to the rest. Furthermore, in the other three continents and the desire and form heavens, suffering is slight and weary aversion through wisdom is not intense; and though the miserable destinies are painful, they lack the mind of supreme wisdom. To generate the initial resolution, one must have deep weary aversion and intense wisdom; therefore, the text specifically speaks of observing Jambudvīpa. Question: The four heavens have their respective bounded territories to protect; why do all four kings say they protect this [continent]? Answer: In terms of the mundane realm, each protects one continent; but out of reverence for the Dharma and respect for persons, they unite in protecting this one. Moreover, although their dwelling realms each belong to a distinct quarter, their gathering of the nāgas and spirits universally protects all four. In terms of protecting the supreme Dharma, it specifically speaks of observing this [continent]. Question: This and the subsequent chapter both concern the Four Heavenly Kings; what is the difference between the two chapters? Answer: In this chapter, the Four Kings praise and encourage the practice of the sūtra and make vows to protect and uphold it; in the subsequent chapter, the World-Honoured One praises them and causes them to broaden their vows of protection. Hence the two chapters differ.

5.6

Sūtra: At that time, Vaiśravaṇa the Heavenly King, Dhṛtarāṣṭra the Heavenly King, Virūḍhaka the Heavenly King, and Virūpākṣa the Heavenly King all arose from their seats, bared their right shoulders, placed their right knees on the ground, joined their palms toward the Buddha, and bowed at the Buddha's feet.

5.7

Commentary: The text of this chapter is broadly divided into four: first, the Four Kings praise the sūtra's supreme dignity; second, from "World-Honoured One, we four kings..." onward, the Four Kings recount their own practice; third, from "Furthermore, in this..." onward, the Four Kings encourage people to propagate the sūtra; fourth, from "The great assembly, having heard..." onward, the assembly follows the instruction to cultivate and study. The first text has four [parts]: first, the Four Kings' reverent devotion; second, praising the Dharma as supreme; third, revealing the power and efficacy of the sūtra; fourth, requesting the Buddha to preach it constantly. This is the first. First, listing the four names: Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa, who in sequence govern the east, south, west, and north; their main abode is the fourth tier of Mount Meru, and from time to time they also dwell atop Mount Yugandhara. Here, King Vaiśravaṇa is listed first because of his deep faith and supreme renown. King Dhṛtarāṣṭra leads the gandharvas and piśācas; King Virūḍhaka leads the kumbhāṇḍas and pretas; King Virūpākṣa leads all nāgas and pūtanas; King Vaiśravaṇa leads all yakṣas and rākṣasas. The second [part] is their reverent devotion.

5.8

Sūtra: They said: "World-Honoured One! All Buddhas constantly keep in mind and observe this Suvarṇaprabhāsottamasūtra; all bodhisattvas venerate it; all devas and nāgas constantly make offerings to it; the hosts of devas constantly rejoice in it; all Protectors of the World extol and praise it; and the śrāvakas and pratyekabuddhas all uphold it together."

5.9

Commentary: Praising the Dharma as supreme. That all Buddhas keep it in mind and protect it means that the Buddhas keep in mind and protect all those whose faculties for the Great Vehicle have matured, preaching this sūtra for their sake. From "all bodhisattvas" onward, it shows the reverence of the noble ones.

5.10

Sūtra: "It can completely illuminate the celestial palaces; it can bestow supreme peace and happiness upon all sentient beings; it puts an end to the sufferings and afflictions of the destinies of the hells, hungry ghosts, and animals; it can eradicate all terrors; all enemies are instantly dispersed; bad times of famine are all made abundant; the pains and illnesses of pestilence and epidemics are all healed and cured; and all calamaties and hundreds of thousands of sufferings and afflictions are entirely extinguished."

5.11

Commentary: Below, it reveals the power and efficacy of the sūtra. First, bestowing happiness upon humans and devas. From "puts an end to" onward, it puts an end to and removes six kinds of suffering: first, putting an end to the suffering of the four miserable destinies; second, putting an end to the suffering of the five fears; third, putting an end to the suffering of armed conflict; fourth, putting an end to the suffering of famine; fifth, putting an end to the suffering of epidemic diseases; sixth, putting an end to the suffering of calamities.

5.12

Sūtra: "World-Honoured One! This Suvarṇaprabhāsottamasūtra can provide such security, benefit, and joy, bringing great advantage to us."

5.13

Commentary: Below, they request the Buddha to preach it constantly. First, recapitulating the previous supreme powers as the reason for requesting its preaching. "Security" is general; "benefit and joy" means bestowing happiness; "bringing advantage" means putting an end to suffering.

5.14

Sūtra: "We only pray that the World-Honoured One will extensively proclaim it within the great assembly, so that we four kings and our retinues, upon hearing this unsurpassed flavor of the nectar of Dharma, may be filled with vitality and strength, increase in majestic radiance, become vigorous and valiant, and have our supernatural powers redoubled."

5.15

Commentary: Below, they formally request that it be constantly proclaimed. First, the request to preach. From "we four kings" onward, it explains the benefit.

5.16

Sūtra: "World-Honoured One! We four kings practice the true Dharma, constantly expound the true Dharma, and transform the world through Dharma. We cause those devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kumbhāṇḍas, kiṃnaras, mahoragas, and human kings to constantly transform the world through righteous royal laws, blocking and expelling all evil spirits and ghosts who suck human vitality and lack compassion, causing them all to depart far away. World-Honoured One! We four kings, along with the twenty-eight classes of great yakṣa generals and countless hundreds of thousands of yakṣas, through our pure divine eyes that surpass those of worldly people, observe and protect this Jambudvīpa. World-Honoured One! By virtue of these causes and conditions, we kings are named the Protectors of the World."

5.17

Commentary: Below, they recount their own practice. There are four parts: first, the kings themselves govern correctly and can personally propagate the sūtra; second, from "We cause those..." onward, all ministers and attendants follow along in cultivating correct practice; third, from "blocking and expelling..." onward, the Dharma kings can eradicate evil; fourth, from "World-Honoured One..." onward, it explains how the kings obtained their title. The meaning explains that because they propagate the true Dharma to transform sentient beings, their name and practice are not in vain, and thus they are called the Protectors of the World. As for the twenty-eight classes, as stated in the Peacock King Sūtra, there are four in each of the four cardinal directions, one in each of the four intermediate directions, and four in each of above and below, making twenty-eight classes. With pure divine eyes: these are not produced through cultivation, but obtained as karmic retribution, and therefore surpass those of humans.

5.18

Sūtra: "Furthermore, in this continent, if there is a king whose land is constantly invaded and harassed by enemy bandits, and where much famine and pestilence prevail, along with countless hundreds of thousands of disasters and misfortunes—"

5.19

Commentary: Third, encouraging people to propagate the sūtra. There are three parts: first, observing the arising of worldly difficulties; second, encouraging people to propagate the sūtra to counteract and dispel them; third, causing human kings to preserve their countries and cultivate with reverence. This is the first: observing the arising of difficulties.

5.20

Sūtra: "—World-Honoured One! We four kings revere and make offerings to this Suvarṇaprabhāsottamasūtra. If there is a bhikṣu Dharma master who upholds, reads, and recites it, we four kings will go together to awaken him and entreat that person. At that time, that Dharma master, by the power of our supernatural awakenings, will proceed to that realm and extensively propagate and circulate this subtle and wondrous Suvarṇaprabhāsa sūtra; and by the power of the sūtra, those countless hundreds of thousands of declines, afflictions, disasters, and misfortunes will all be removed and dispelled."

5.21

Commentary: Below, propagating the sūtra to counteract and dispel difficulties has four parts: first, pointing out the Dharma capable of dispelling them; second, from "If there is..." onward, encouraging people to circulate it; third, from "At that time, that Dharma master..." onward, directly propagating this sūtra; fourth, from "by the power of the sūtra..." onward, dispelling difficulties and bringing peace and happiness.

5.22

Sūtra: "World-Honoured One! If for any human king, when a bhikṣu Dharma master upholding this sūtra arrives in his realm, it should be known that this sūtra has also arrived in his realm."

5.23

Commentary: Below, causing human kings to preserve their countries and cultivate with reverence. There are two parts: first, the virtuous person arriving in the country; second, causing the king to show reverence. Humans are capable of propagating the Way; when the person arrives, the Dharma follows. It is not that the Way propagates humans; if humans are lacking, the Dharma perishes. Since the Dharma brings vast benefit, one ought to revere the person who upholds it. This is the first.

5.24

Sūtra: "World-Honoured One! At that time, that king ought to go to the Dharma master's place to listen to what he preaches. Having heard it, he will rejoice, respectfully make offerings to that Dharma master, and deeply protect him, so that he may expound this sūtra free from anxiety and distress to benefit everyone. World-Honoured One! For this reason, we four kings will with a single mind protect this human king and the people of his realm, causing them to be free from calamities and afflictions and always attain peace."

5.25

Commentary: Below, causing the king to show reverence has three parts: first, encouraging going to listen to dispel calamities; second, encouraging provision to obtain happiness; third, encouraging reverence so that others submit. The first text has five parts: first, causing them to honor the Dharma and go to listen; second, causing them to rejoice after hearing; third, from "to that Dharma master..." onward, causing them to reverently make offerings and protect him; fourth, from "expound this sūtra..." onward, causing the exposition of the Dharma to benefit people; fifth, from "For this reason..." onward, the Four Kings dispelling calamities and difficulties on their behalf.

5.26

Sūtra: "World-Honoured One! If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who uphold this sūtra, that human king should supply their necessities and make offerings so that they lack nothing. We four kings will cause that king and the people of his land to all dwell in peace and security, far removed from disasters and misfortunes."

5.27

Commentary: Below, encouraging provision to obtain happiness has three parts: first, clarifying the persons practicing the Dharma; next, from "that human king..." onward, causing provision to be made; finally, from "we four kings..." onward, clarifying that the king and ministers obtain happiness.

5.28

Sūtra: "World-Honoured One! If there are those who uphold, read, and recite this sūtra, and a human king makes offerings to them, reveres, respects, and praises them, we will cause that king to be the most foremost in reverence and honor among all kings, praised together by all other kings."

5.29

Below, the fourth section encourages honoring and being attached to others, which has four parts: first, identifying those who are revered; second, from "if human kings toward them" onward, encouraging that they should revere and praise them; third, from "we shall cause that king" onward, explaining their reverence and praise; fourth, from "I shall cause that [king]" onward, explaining that those who show reverence obtain the respect of others.

5.30

Sūtra: When the great assembly heard this, they rejoiced and upheld it.

5.31

Below, the fourth part shows that the assembly at that time followed and practiced it.

5.32

Suvarṇaprabhāsottamasūtra, Fascicle Six

5.33

Translated under imperial decree by Yijing, Tripiṭaka Master of the Tang

5.34

Chapter 12: The Four Heavenly Kings Protecting the Country

5.35

"Chapter on the Four Heavenly Kings Protecting the Country" is analyzed through three gateways: first, the reason for its introduction; second, explaining the title; third, resolving difficulties. As for the reason for its introduction: The preceding chapter praised the sublime excellence of the sūtra and encouraged others to propagate and uphold it. These three chapters below explain that the sūtra is worthy of reverence and its practitioners obtain protection: first, protection by gods; and next, two chapters on protection by dhāraṇī. Furthermore, in the preceding chapter the four kings encouraged others, whereas in this chapter they vow to protect it themselves. The preceding chapter instructed others to practice the two benefits, whereas this chapter explains their own practice of the two benefits. In the preceding chapter they encouraged upholding it of their own accord, whereas in this chapter the Buddha encourages broad protection. Therefore, this chapter arises following the preceding chapter.

5.36

As for explaining the title: Being sovereign, luminous, and possessing spiritual functions is called "heavenly" (deva). Being the refuge of the multitude of devas, ruling and commanding them as their lord, is called "king" (rāja). Because they are kings of heaven, it is explained as a determinative compound (tatpuruṣa). Their directions and citadels differ, their governing is divided into four, and they additionally carry a numerical name. "Protecting" refers to defense and sustenance: defense eliminates calamities for them, and sustenance increases their merit and wisdom. The four heavenly [kings] are the protectors, and the "country" is what is protected; the agent and the object are named together. Because it extensively elucidates this, it is called the "Chapter on the Four Heavenly Kings Protecting the Country."

5.37

As for resolving difficulties: Question: The protection in this chapter also extends to human kings and the other assemblies of spirits; why does it only say that the four kings protect the country? Answer: Human kings practice the Dharma and protect the country because of those four kings. Because the other spirits are the ministers of the four kings, it only speaks of the four kings protecting the country. Question: When the four kings protect those who practice the Dharma, that is protecting persons; why is it called protecting the country? Answer: Persons are the root of a country, just as it is said that sentient beings are called a buddha-field; therefore, although they protect persons, it is called protecting the country. Question: When the noble assemblies of the three vehicles and the various devas such as Śakra and Brahmā see practitioners of the Dharma, they all should guard and protect them; why does it only speak of the four kings protecting the country? Answer: In principle all should do so, but here it speaks temporarily to those who are suitable to hear it. Furthermore, the four kings are designated by name as "world-protectors" to reveal that name and practice correspond; therefore the four kings are designated, and other protectors are not mentioned. Question: When devas and humans revere the fourfold assembly who propagate the sūtra, they also protect the saddharma; why does it solely say that the four kings protect the country? Answer: The intention behind protecting the Dharma is to benefit beings, and when the Dharma abides it can bring peace to the country; to demonstrate mahākaruṇā for the benefit of others, it specifically speaks of protecting the country rather than the Dharma.

5.38

Sūtra: At that time, the World-Honoured One, having heard that the Four Heavenly Kings reverently made offerings to the Suvarṇaprabhāsasūtra and were able to guard and protect those who uphold the sūtra, praised them, saying: "Excellent, excellent!"

5.39

Commentary: Within this chapter, there is a general division into six: first, the World-Honoured One praises them and instructs them to cultivate; second, the four kings receive the instruction and vow to protect; third, from "at that time the Four Heavenly Kings" onward, the four kings acknowledge his kindness and praise the Buddha; fourth, the Buddha further encourages protection and concludes; fifth, from "having heard this verse" onward, the four kings rejoice and protect and uphold it; sixth, the great assembly hears the sūtra and obtains benefit. The first section divides into two: first, approving with praise; second, encouraging protection. Within the praise, first is general praise, and second is specific praise. This is the general praise. First, it praises protecting the Dharma; second, it praises protecting persons. Moreover, first, it praises encouraging others; second, it praises protecting themselves. Moreover, first, it praises past-life wholesome causes; second, it praises present protection of persons and the Dharma. Therefore, he repeats the words "excellent, excellent."

5.40

Sūtra: "You four kings have already, in the presence of immeasurable hundreds of thousands of myriads of koṭis of past buddhas, made offerings with reverence, honored and praised them, planted all roots of goodness, cultivated the saddharma, and constantly preached the saddharma to transform the world through the Dharma."

5.41

Commentary: Specific praise. First, it praises their karmic deeds of merit; next, with "cultivated the saddharma" and so forth, it praises their karmic deeds of wisdom; finally, from "you for the long night" onward, it praises their karmic deeds of compassion. These are the first two. In the presence of all buddhas they cultivated the three kinds of action (trīṇi karmāṇi): making offerings and revering is physical action, honoring is mental action, and praising is verbal action. According to the Renwang bore jing, by making offerings to buddhas for one asaṃkhyeya [kalpa], one is able to reach the first bhūmi and become the four heavenly kings.

5.42

Sūtra: "Throughout the long night you have constantly thought of benefiting all sentient beings, giving rise to great compassion (mahākaruṇā) and vowing to grant them peace and joy. By this causal condition, you are able in the present to receive supreme retribution."

5.43

Commentary: Practicing karmic deeds of compassion. First, it praises them. From "by this causal condition" onward, it concludes.

5.44

Sūtra: "If there is a human king who reverently makes offerings to this most victorious Suvarṇaprabhāsa scripture, you should diligently protect him and cause him to attain peace and stability. When you four kings, together with your other retinues of immeasurable, incalculable hundreds of thousands of yakṣas, protect this sūtra, that is precisely guarding and upholding the saddharma of the buddhas of past, future, and present. When you four kings and the rest of the heavenly host, together with all the yakṣas, fight in battle against the asuras, you will always attain victory. If you can protect and uphold this sūtra, through the power of the sūtra you will be able to eliminate many sufferings, hostile bandits, famine, and all pestilences. Therefore, if you see members of the fourfold assembly upholding, reading, and reciting this king of sūtras, you should also diligently and jointly protect them, eliminating decline and distress for them and granting them peace and joy."

5.45

Commentary: Encouraging protection. There are three parts: first, encouraging the protection of human kings; from "you four kings" onward, encouraging the protection of the saddharma; from "therefore you" onward, encouraging the protection of the people of the fourfold assembly who uphold the sūtra. Within encouraging the protection of the Dharma: first is protecting the Dharma; from "you four kings and the rest of the heavenly host" onward, it explains the benefits of protecting the Dharma. Within the benefits of protecting the Dharma: first, subduing oneself to conquer enemies; from "if you can" onward, eliminating three disasters for others: first, hostile bandits; second, famine; third, pestilence. The text on protecting the fourfold assembly can be understood.

5.46

Sūtra: At that time, the Four Heavenly Kings immediately arose from their seats, bared their right shoulders, knelt on their right knees, joined their palms in reverence, and said to the Buddha: "World-Honoured One! In future times, wherever this most victorious king of sūtras, the Suvarṇaprabhāsa, spreads—whether in countries, cities, towns, villages, mountains, forests, or wildernesses;"

5.47

Commentary: Second, the four kings receive the instruction and vow to protect. There are two parts: first, vowing to protect the Dharma with their bodies; second, from "at that time the World-Honoured One further said to the Four Heavenly Kings" onward, vowing to protect it with dhāraṇī. Within vowing to protect with their bodies, there are two parts: first, vowing to protect persons with their bodies; second, from "at that time the Four Heavenly Kings" onward, vowing to protect the Dharma with their bodies. The Dharma relies on persons to be propagated, so they first protect persons. Persons complete their virtue by means of the Dharma, so next they must protect the Dharma. Although protecting persons also involves protecting the Dharma, the intention is to elucidate protecting persons, and therefore they praise protecting the Dharma. Alternatively, it may be that they first vow to protect both persons and the Dharma, and later re-evaluate and repeatedly encourage protecting the Dharma. The Dharma is the teacher of buddhas, so he encourages it even more repeatedly. For now we follow the first explanation. Protecting persons divides into four: 1. the four kings vow to protect; 2. from "at that time the Buddha told" onward, the World-Honoured One praises and approves; 3. from "at that time the Four Heavenly Kings" onward, instructing human kings in the ritual of propagating the Dharma; 4. from "at that time the Four Heavenly Kings" onward, explaining that human kings obtain protection by practicing in accordance with the Dharma. The first part, vowing to protect, has two: first, setting forth the vow to protect; second, from "World-Honoured One, if that king" onward, the actual vow to protect. Within setting forth, there are: 1. the ritual of vowing to protect; 2. explaining the Dharma that is protected; 3. explaining the time when the Dharma is protected; 4. explaining the place where the Dharma is protected; 5. explaining the persons who are protected; 6. explaining the marks of protection. These are the first four.

5.48

Sūtra: "If that king listens to and receives this scripture with a sincere mind, praises it, and makes offerings to it, and furthermore provides for the fourfold assembly who uphold this sūtra, protecting them with a deep mind and causing them to be free from decline and distress;"

5.49

Below, it explains the persons who are protected: first, it explains the persons who are protected; from "to this scripture" onward, it explains the reason for protecting them.

5.50

Sūtra: "By this causal condition, I will protect that king and all the multitude of people, causing them all to be at peace and far removed from sorrow and suffering, with their lifespans increased and their majestic virtue complete."

5.51

Below, it explains the marks of protection.

5.52

Sūtra: "World-Honoured One! If that king sees members of the fourfold assembly upholding the sūtra, reveres and protects them as if they were his parents, and supplies all their necessities;"

5.53

Commentary: The actual vow to protect. There are three parts: 1. the persons protected; 2. from "sees members of the fourfold assembly" onward, explaining the reason for obtaining protection; 3. from "we four kings" onward, extensively explaining the marks of protection. Within the causes for obtaining protection, there are two: first, explaining that the king encounters supreme conditions; second, from "reveres" onward, explaining the proper cultivation of supreme practice.

5.54

Sūtra: "We Four Heavenly Kings will constantly protect him, causing all sentient beings to revere him. Therefore, we, together with immeasurable spirits of yakṣas, wherever this king of sūtras spreads, will conceal our bodies and guard it so that there will be no obstacles or difficulties."

5.55

Commentary: Extensively explaining the marks of protection: first, protecting the Dharma; second, protecting persons. This is protecting the Dharma. To cause others to revere the Dharma, one must respect it oneself; if one does not practice it oneself, how can one encourage beings? Therefore, we secretly protect this sūtra.

5.56

Sūtra: "We will also mindfully protect those who listen to this sūtra and all the kings, eliminating their afflictions and misfortunes and making them all secure, causing hostile bandits from other regions to completely retreat and disperse."

5.57

Commentary: Second is protecting persons, which has two parts: first, stating the protection; from "if there is a human king" onward, re-establishing the protection of persons. This is the first.

5.58

Sūtra: "If, when a human king listens to this sūtra, a neighboring enemy conceives this thought: 'I shall assemble the fourfold army and destroy that country;'"

5.59

Commentary: Re-establishing the protection of persons. There are four parts: 1. the neighboring enemy mentally intends to mobilize troops; 2. through the majesty of the sūtra they collapse of themselves; 3. this king commands his forces to punish and attack; 4. divine assistance causes them to surrender. This is the first.

5.60

Sūtra: "World-Honoured One! By the awe-inspiring spiritual power of this king of sūtras, at that time that neighboring enemy will have another, different rival come to invade and harass them, and within their borders there will be many disasters and epidemics rampant."

5.61

Below is the second part, their collapse, which has two conditions: first, other bandits coming to invade, with constant incursions; second, disasters and epidemics within their own borders.

5.62

Sūtra: "When that king sees this, he will immediately muster his fourfold army and march toward that country, wishing to punish them."

5.63

Below is the third part, commanding his forces to punish and attack. Tao means to remove or execute. Fa means to campaign against or defeat, wishing to defeat and drive them off. In the present sūtra it is written as 'punish' (fa 罰). The Shuowen says: 'A minor offense is called fa.' The Guangya says: 'Fa means to subdue.' Now, since troops are mobilized, it should be the character 'attack' (fa 伐). Or it may be that the enemy merely gave rise to the thought and had not yet gathered weapons, so this king raised an army wishing to subdue them; therefore it is written as 'punish' (fa 罰).

5.64

Sūtra: "At that time, we, together with our retinues of immeasurable and boundless spirits of yakṣas, will each conceal our forms to provide protection and aid, causing those hostile enemies to submit naturally, so that they will not even dare to approach their borders—how much less could there be any fighting with weapons against one another?"

5.65

Below is the fourth part, divine assistance causing them to surrender, which has two aspects: first, submitting as soon as the thought arises; second, from "will not even dare to approach" onward, never attacking one another.

5.66

Sūtra: At that time the Buddha said to the Four Heavenly Kings: "Excellent, excellent! That you four kings are able to guard and protect such a scripture as this!"

5.67

Commentary: Within protecting persons, the second part is the World-Honoured One's praise and approval. There are three: first, praising the devas for protecting the Dharma; second, praising the Dharma as difficult to hear; third, explaining the benefits of propagating the sūtra.

5.68

This is the first.

5.69

Sūtra: "I, in the past, cultivated various austerities for hundreds of thousands of koṭis of nayutas of kalpas, attained anuttarāsamyaksambodhi, realized all-knowledge (sarvajñatā), and now preach this Dharma."

5.70

Below, it praises the Dharma as difficult to hear. Only after cultivating for many kalpas can one become a buddha; having become a buddha long ago, he now preaches this sūtra; therefore it is difficult to hear.

5.71

Sūtra: "If there is a human king who upholds this sūtra and reverently makes offerings to it, to dispel misfortune and calamity and make him secure, and also protect his cities, towns, and villages, even causing hostile bandits to retreat and disperse, and also cause all kings throughout the entire Jambudvīpa never to have any decline, distress, or fighting and contention;"

5.72

The commentary states: The benefits of propagating the sūtra. There are two parts: first, explaining the benefits of propagating the sūtra in the present; second, from 'O great king, if in the future...' onward, explaining the benefits of propagating it in the future. In the first part, it only speaks of the human king listening himself; the subsequent text additionally encourages making offerings to those who uphold it. In the present, the Buddha propagates the sūtra himself without relying on the power of others; in the future, when other people uphold and read it, they will require the king's protection, because master and disciple are different. This explains the present benefits, wherein first the king obtains benefits, and subsequently the people obtain benefits. Within the king's obtaining benefits, it first explains the king's practice, and subsequently, from 'in order to quell decline and affliction' onward, it explains the obtaining of benefits. Within obtaining benefits, there is first a general statement and then specific ones. The general statement has two parts: first, adducing one instance; and subsequently, from 'and will also cause...' onward, extending it by analogy to the rest. The first part has four aspects: 1. eliminating decline; 2. obtaining benefit; 3. receiving protection; 4. being free from enemies.

5.73

The sūtra states: 'Four Heavenly Kings, you should know that in this continent of Jambudvīpa, the eighty-four thousand cities and villages, and the eighty-four thousand human kings, each enjoy all kinds of happiness within their own countries and all achieve sovereignty. All their wealth and treasures are abundant for their enjoyment without mutual usurpation. In accordance with their past causes, they receive their retribution; they do not give rise to evil thoughts of greedily seeking other nations; they all generate minds of few desires, benefiting and giving joy, free from the suffering of battles, combat, binding, and the like.'

5.74

Below, it specifically explains obtaining benefits, in ten points: 1. the realm of obtaining benefit; 2. the fruition of obtaining benefit; 3. experiencing peace and happiness; 4. abundance of precious wealth; 5. freedom from mutual usurpation; 6. resting in past karma; 7. freedom from present greed; 8. all having few desires; 9. freedom from hostile enemies; 10. freedom from all sufferings. Regarding the obtaining of benefits, there is first the general and then the specific. This is the general.

5.75

The sūtra states: 'The people of those lands naturally experience happiness; high and low are in harmony like water and milk. In their affection, they love and respect one another, joyfully sporting, with compassion and modest yielding, increasing their roots of goodness.'

5.76

Below are the benefits to the people of the nation. First, their practice.

5.77

The sūtra states: 'By this cause and condition, this continent of Jambudvīpa will be peaceful, secure, abundant, and joyful; the people will flourish; the great earth will be fertile; cold and heat will be harmonized without the seasons losing their proper order; the sun, moon, and constellations will follow their regular courses without deviation; wind and rain will arrive in season, free from all calamities and disasters; goods and treasures will all be abundant; their minds will be free from stinginess and meanness, and they will constantly practice generosity, endowed with the ten good karmas. When people die, most will be born in the heavens, augmenting the hosts of devas.'

5.78

Below, it clarifies the benefits. First are the benefits obtained in the present, of which there are eleven: 1. peace and security due to the absence of weapons; 2. abundance and joy due to the sufficiency of the five grains; 3. people and goods flourishing; 4. the land being pleasant and refreshing; 5. the four seasons being in proper sequence; 6. the seven celestial bodies following their courses; 7. wind and rain arriving in season; 8. freedom from all calamities and disasters; 9. property and wealth being abundant; 10. being free from greed and taking joy in giving; 11. constantly practicing the ten virtues. From 'When people die...' onward, these are the benefits after death.

5.79

The sūtra states: 'O great king! If in future ages there are human kings who listen to and accept this sūtra, respectfully making offerings to it, and also upholding the sūtra, honoring and praising the fourfold assembly, and furthermore wishing to bring peace, joy, and benefit to you and your retinues, as well as the immeasurable hundreds of thousands of yakṣa assemblies, therefore those kings should constantly listen to and accept this wondrous sūtra. Because the kings are able to hear the water of this saddharma, the supreme flavor of amṛta, it will augment the physical and mental strength, energetic vigor, and valor of you all, fully charging you with merit and majestic radiance. If these human kings can listen to and accept this sūtra with supreme sincerity, this will constitute a vast and rare offering made to me, Śākyamuni, Arhat, Samyaksambuddha. If they make offerings to me, this is making offerings to the past, future, and present hundreds of thousands of koṭis of nayutas of buddhas. If one can make offerings to the buddhas of the three times, one will obtain an immeasurable, inconceivable accumulation of merit.'

5.80

The commentary states: Explaining the benefits in the future. There are two parts: first, the practice of supreme conduct; second, from 'Because they are able to hear this...' onward, the accomplishment of supreme causes. The supreme causes are two: first, augmenting the devas' strength; second, serving as an offering to the buddhas. Within making offerings to the buddhas, it first explains the correct practice of offerings; and from 'being able to make offerings' onward, it explains the attainment of a great accumulation of merit to encourage and accomplish the propagation of the sūtra.

5.81

The sūtra states: 'By this cause and condition, you should protect that king, his queens, concubines, and retinue, so that they have no decline or affliction, and cause the deities of his palaces and residences constantly to enjoy peace, happiness, and inconceivable merit; and all the people of those nations will also enjoy various pleasures of the five desires, with all evil occurrences completely eliminated.'

5.82

Below, it explains the benefits obtained from propagating the sūtra, of which there are two: first, the Four Heavenly Kings guarding the retinue; second, from 'all the people of those nations' onward, the nation's blessing and the people's peace.

5.83

The sūtra states: At that time, the Four Heavenly Kings addressed the Buddha, saying: 'World-Honoured One! If, in future ages, there is a human king who delights in listening to such a Golden Light Sūtra, wishing to protect his own person, queens, princes, and even the court ladies of the inner palace, as well as the cities, villages, and palace halls, so that all attain the foremost, inconceivable, supreme joy and tranquil peace; and wishing that in the present life his royal throne be exalted, sovereign, prosperous, and ever-increasing; and furthermore wishing to gather an immeasurable, boundless, and inconceivable accumulation of merit, causing his own nation to be free of hostile enemies, all worries, afflictions, calamities, and misfortunes—'

5.84

The commentary states: Teaching the ceremonial etiquette for human kings to propagate the Dharma. There are four parts: 1. indicating the king's aspirational resolve; 2. from 'World-Honoured One, such a...' onward, teaching the rules and procedures; 3. from 'World-Honoured One, at that time the smoke of that incense...' onward, the auspicious response elicited by practicing accordingly; 4. from 'At that time, when those buddhas smell this wondrous fragrance...' onward, explaining the praise by all the buddhas. This is the first, indicating the king's aspirational resolve.

5.85

The sūtra states: '—World-Honoured One, such a human king should not be negligent or allow his mind to become distracted, but should generate respect and profound, earnest sincerity to listen to and receive such a supreme king of sūtras.'

5.86

Below, the rules and procedures are taught, in three parts: first, the devas teach the rules of listening; next, the Buddha teaches them to welcome [the Dharma master]; later, the devas teach them to act on our behalf. In the first part, where the devas teach the rules of listening, there is first general instruction and then specific demonstration. This is the general instruction.

5.87

The sūtra states: 'When he wishes to listen, he should first adorn the most supreme palace room, a spacious and open place cherished by the king, sprinkling the ground with scented water and scattering various famous flowers; erect a lion's seat, a superior Dharma throne, decorating it with various precious jewels; spread various jeweled canopies, banners, and streamers; burn priceless incense; and play various kinds of music. The king at that time should bathe purely, anoint his body with fragrant ointment, put on fresh, clean clothes and various necklaces, and sit upon a small, humble seat without giving rise to arrogance; relinquishing his position of sovereignty and leaving behind all pride, he should, with an upright mind and correct mindfulness, listen to this king of sūtras. Toward the Dharma master he should generate the thought of him as the Great Master; furthermore, toward the queens, princes, court ladies, and retinue within the palace, he should generate a mind of loving-kindness, looking upon one another with joy and speaking gentle words with a pleasant countenance. His own body and mind should be filled with great joy.'

5.88

Below is the specific demonstration. Within the specific demonstration: 1. showing the place to be adorned; 2. from 'scented water' onward, showing the protocol for adorning the place; 3. from 'The king at that time' onward, showing how to adorn the king's body; 4. from 'without giving rise to arrogance' onward, showing how to adorn the king's mind; 5. from 'making such a reflection' onward, showing the king's thought of tranquility. Within showing how to adorn the mind: 1. causing him to eliminate restlessness; 2. causing him to abandon pride; 3. listening to the Dharma with an upright mind; 4. respecting the Dharma master; 5. generating an equal mind of loving-kindness; 6. looking upon one another with joy; 7. speaking gentle words with a pleasant countenance; 8. body and mind being completely filled with joy.

5.89

The sūtra states: 'Making such a reflection: "I have now obtained an inconceivable, superior, and vast benefit, grandly presenting offerings to this king of sūtras." Having arranged these things, upon seeing the Dharma master arrive, he should generate a mind of devout reverence and yearning adoration.'

5.90

Below, it shows the king's thought of tranquility. First, generating thoughts toward the Dharma; from 'Having arranged these things' onward, generating thoughts toward the Dharma master. These protocols for listening to the Dharma are as explained in Chapter 38 of the Yogācārabhūmi-śāstra: 'The bodhisattva thus generates deep respect for the well-spoken Dharma, always delights in listening to all well-spoken Dharmas without fatigue or satiety, has profound pure faith, a gentle nature, an upright mind and upright views, out of love and respect for virtue and love and respect for the Dharma; going to the Dharma master without any intent to cross-examine, with a mind of reverence and without arrogance, solely to seek goodness and not to display his own virtues. He does so to establish roots of goodness for himself and others, not for the sake of material gain or respect. A bodhisattva endowed with such virtues goes to the Dharma master to listen to the saddharma with an undefiled mind and an undistracted mind. What is an undefiled mind? It means that when listening to the Dharma, his mind is free from haughtiness, slighting, timidity, and defilement. Through six aspects he is free from the defilement of haughtiness: that is, when listening to the Dharma, listening at the proper time, listening earnestly, listening respectfully, not for the sake of harming, not for the sake of mere compliance, and not seeking faults. Through four aspects he is free from the defilement of slighting: when listening to the Dharma, respecting the saddharma, respecting the person expounding the Dharma, not slighting the saddharma, and not slighting the expounder. When listening to the Dharma, not slighting oneself—through this single aspect he is free from the defilement of timidity. What is an undistracted mind? It means through five aspects: first, a mind seeking comprehension; second, a single-pointed mind; third, the listener lending an ear; fourth, sweeping clean his mind; fifth, gathering all thoughts to listen to the saddharma.' As for the rules for expounding the Dharma, as briefly stated in Chapter 4, "Dharmabhāṇaka," of the Lotus Sūtra, there are three kinds: first, entering the Tathāgata's room; second, wearing the Tathāgata's robe; third, sitting on the Tathāgata's seat. 'The Tathāgata's room' is the mind of great compassion toward all sentient beings. 'The Tathāgata's robe' is the mind of gentleness and patience. 'The Tathāgata's seat' is the emptiness of all phenomena. The mind for expounding the Dharma arises from loving-kindness and compassion out of the desire to give joy to beings and eradicate their suffering. When expounding the Dharma with loving-kindness and compassion, one does not get angry at injury from others, can endure suffering when encountering it, and can verify the profound principle, only then being able to maintain continuity. Perceiving the three matters as empty, without defilement or attachment, only then can there be real benefit.

5.91

The sūtra states: At that time, the Buddha told the Four Heavenly Kings: 'One should not fail to welcome the Dharma master in this manner. At that time, that human king should wear pure, fresh, and clean robes, adorned with various necklaces, personally holding a white canopy and fragrant flowers, fully preparing military regalia and magnificently arranging music, to walk outside the city gate to welcome that Dharma master, evoking thoughts of devout reverence as an auspicious event.'

5.92

The commentary states: Below, the Buddha teaches them to welcome [the master]. There are two parts: first, admonishing that one should not fail to welcome; from 'At that time, that human king...' onward, showing the correct protocol. Within the correct protocol, there are five aspects: 1. clarifying the protocol for welcoming; 2. from 'Four Kings, for what reason...' onward, explaining the reason for welcoming; 3. from 'toward the expounder of Dharma...' onward, clarifying the mental thoughts during welcoming; 4. from 'the retinue of the inner palace...' onward, clarifying the benefits obtained; 5. from 'Four Kings, you should know...' onward, concluding with an encouraging intention. This is the first.

5.93

The sūtra states: 'Four Kings! For what reason should that human king personally make such respectful offerings?'

5.94

Below is the second part, explaining the reason for welcoming. There are three parts: first, the inquiry; next, from 'Because that human king...' onward, the explanation; later, from 'Four Kings, you should know...' onward, concluding the distance of welcoming. This is the first.

5.95

The sūtra states: 'Because as that human king raises his foot and lowers his foot, step by step he respectfully makes offerings to, serves, and honors hundreds of thousands of myriads of koṭis of nayutas of buddha World-Honoured Ones; furthermore, he transcends the suffering of birth and death for that many kalpas; and furthermore, in future ages for that many kalpas, he will receive the superior, exalted position of a wheel-turning king.'

5.96

The commentary states: Explaining the reason for welcoming. There are two parts: this is the general explanation, which has three aspects: 1. accomplishing supreme causes; 2. transcending all sufferings; 3. obtaining supreme retribution.

5.97

The sūtra states: 'With his every step, his merit in the present life will also increase, and he will rule as king with sovereignty, with inconceivable resonance, revered by all. For immeasurable hundreds of thousands of koṭis of kalpas, he will enjoy seven-jeweled palaces among humans and devas; wherever he is born, he will always be a king, with lengthened lifespan, clear and articulate speech, trusted and accepted by humans and devas, without fear, possessing great renown, looked up to by all. He will enjoy superior and wondrous joy in the heavens and among humans, obtain great power and influence, possess great majestic virtue, and have extraordinary, wondrous physical marks, peerlessly dignified. He will meet the Teacher of Devas and Humans, encounter good spiritual friends, and accomplish and fully possess an immeasurable accumulation of merit.'

5.98

The Commentary says: This is the detailed explanation. First are the present benefits; next, from 'He will, for immeasurable hundreds of thousands of koṭis of eons...' onward, are the subsequent benefits. The subsequent benefits are thirteen: 1. obtaining an exalted station; 2. receiving an exalted retribution; 3. obtaining eloquence; 4. being trusted and accepted by others; 5. being free from terror; 6. obtaining great renown; 7. being revered; 8. experiencing supreme bliss; 9. achieving great power; 10. possessing majestic dignity; 11. obtaining the marks and signs; 12. encountering good friends; 13. being complete in merits.

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金光明最勝王經疏 — Classical Chinese