金光明最勝王經疏 6

English (machine translation) 6

Language: English

6.1

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

6.2

Composed by Huizhao, Translation-Reviewing Śramaṇa

The 'Chapter on King Sujāta' is analyzed through three gates. Regarding the intention behind its introduction: in the section on the transmission of learning and practice from Chapter 16 onward, there are five [divisions]; the fourth directly clarifies upholding and learning. Upholding and learning has two [parts]: first, two chapters cite past upholding and learning; next, one chapter encourages present upholding and learning. Citing the past has two intentions: first, for worldly fruits, namely the path of high status (abhyudaya); second, for transcendent fruits, namely the path of ultimate beatitude (niḥśreyasa). This is because of the distinction between initial cultivation and long cultivation, and because the two practices of great compassion and great wisdom increase. The previous chapter clarified others practicing according to the teaching to attain worldly fruits; this chapter clarifies oneself upholding and learning this sūtra, seeking transcendent fruits. Another explanation: the previous chapter fulfills the practice of transmitting this sūtra to protect the land in the preceding 'Chapter on Protecting the State', while this chapter fulfills the practice of transmitting the sūtra to attain Buddhahood and turn the wheel of the Dharma in the preceding 'Chapter on Protecting the State'; hence this chapter arises.

6.5

As for explaining the name: in Sanskrit, kuśala (here translated as 'good' [shan]) saṃbhava (here translated as 'born' [sheng]). Formerly translated as Shanjī ('Good Accumulation'), this was a free translation and not accurate. This chapter clarifies the past practice of Sujāta seeking the Dharma and upholding the sūtra, hence it is used as the title.

6.6

Regarding resolving objections: Question: The original intention was to encourage upholding the sūtra, citing past events to instruct. Since this clarifies past Sujāta seeking the Dharma, why is it not named 'Chapter on Sujāta Seeking the Dharma'? Answer: It could have been called 'Seeking the Dharma', but for brevity it was omitted. Moreover, he did not merely seek it; he also got to hear the Dharma, make offerings, and practice the sūtra. If it were named 'Seeking the Dharma', it would lack the other practices of the Dharma; hence it is simply called 'Sujāta'. Question: At the beginning of the second asaṃkhyeya [kalpa] one encounters the Buddha Ratnaśikhin; why does this chapter say that after the Buddha Ratnaśikhin's nirvāṇa, King Sujāta appeared? Answer: There are many Ratnaśikhin Buddhas. Furthermore, it is not necessarily at the beginning of the second kalpa that King Sujāta appeared; it was at another time.

6.7

Sūtra: At that time, the World-Honoured One, having expounded for the great assembly the correct treatise on kingly law, further addressed the great assembly: 'You should listen! I will now explain for you the past causes and conditions of upholding the Dharma.'

6.8

Commentary: The text of the chapter is divided into three: this [first part] concludes the preceding and introduces the following; next, it directly recounts the cultivation and practice; last, the great assembly vows to learn. This is the first.

6.9

Sūtra: Right at that time, he spoke in gāthās, saying: / 'In the past I was once a wheel-turning king; / I renounced this great earth and the great oceans, / Filled with the precious jewels of the four continents, / And took them to offer to all the Tathāgatas. / During measureless kalpas in the past, / To seek the pure, true Dharmakāya, / I renounced all things that were dear to me, / Even my body and life, without any stinginess in my heart.'

6.10

Below, directly recounting the cultivation and practice has thirty-two verses. It is broadly divided into four: first, two verses generally indicate making offerings to Buddhas and seeking the Dharma in the past; next, twenty-three verses specifically clarify cultivating and learning this sūtra in the past; next, two verses eliminate the assembly's doubts by linking past and present; last, five verses clarify the benefits of cultivating and learning to encourage the assembly. In the first there are two: first, one verse on drawing close to Buddhas; next, one verse on seeking the supreme Dharma.

6.11

Sūtra: '“Furthermore, in past, inconceivable kalpas, / There was a Knower of the Universe named Ratnaśikhin; / After that Tathāgata entered nirvāṇa, / A king appeared in the world named Sujāta. / Being a wheel-turning king, he transformed the four continents; / All the way to the limits of the great oceans, all submitted to him. / There was a city named Wonderfully Resounding Voice; / At that time the wheel-turning king resided there.”'

6.12

Below is the second [part], specifically clarifying the past cultivation and learning of this sūtra. Within it there are four: first, two verses on the person who sought the Dharma; next, sixteen verses directly on seeking the Dharma; next, one verse on getting to hear it as a result; next, four verses on cultivating and learning in accordance with it. The first, on the person seeking, has four: first, clarifying the time of seeking the Dharma; second, from 'A king appeared' downward, clarifying the person seeking the Dharma; third, from 'Being a wheel-turning king' downward, clarifying the king's transforming influence; fourth, from 'There was a city' downward, clarifying the place of residence.

6.13

Sūtra: '“At night in a dream he heard the Buddha's merit and wisdom expounded, / And saw a Dharma master named Ratnakūṭa, / Sitting solemnly on a throne like the solar disc, / Expounding the subtle, wondrous scripture of Golden Light. / At that time, that king awoke from his dream, / And great joy arose, suffusing his whole body. / When day broke, he left the royal palace / And went to the assembly of the bhikṣusaṃgha. / Having respectfully made offerings to the noble assembly, / He then asked that great assembly: / ‘Is there perchance a Dharma master named Ratnakūṭa, / Perfected in merit, who transforms sentient beings?’ / At that time the great Dharma master Ratnakūṭa / Was residing in a room, / Correctly reciting this subtle, wondrous scripture, / Motionless and upright, joyous in body and mind. / Then a bhikṣu guided the king / To where that Ratnakūṭa was residing, / And saw him sitting upright in the room, / Radiant and wondrous marks covering his body. / He said to the king: ‘This is indeed Ratnakūṭa, / Able to uphold the profound sphere of practice of the Buddhas, / Namely the subtle, wondrous Golden Light, / The foremost of all kings among sūtras.’ / Then the king immediately bowed to Ratnakūṭa, / Respectfully joining his palms and making this request: / ‘I pray only that you of full-moon, majestic countenance / Will expound the subtle, wondrous Dharma of Golden Light.’ / The Dharma master Ratnakūṭa accepted the king's request / And promised to expound this Golden Light for him. / Pervading throughout the three-thousandfold world, / The devas and the great assembly all rejoiced. / In a broad, spacious, and pure place, / The king adorned [the site] with marvelous, precious jewels, / Sprinkling supreme fragrant water to lay the stray dust, / And scattering all kinds of mixed flowers. / Then in that supreme place he erected a high seat, / Adorning it by hanging silk banners and canopies, / With various powdered incenses and ointments, / Their fragrance diffuse, pervading all around. / Devas, nāgas, asuras, kiṃnaras, / Mahoragas, and yakṣas, / And the devas all rained down māndārava flowers, / All coming to make offerings to that high seat. / There were also tens of millions of billions of devas / Who took delight in hearing the saddharma and gathered together; / When the Dharma master first arose from his seat, / All made offerings to him with heavenly flowers. / At that time the great Dharma master Ratnakūṭa, / Having bathed cleanly, put on fresh robes, / Went to the Dharma throne in that great assembly, / And joined his palms, reverently bowing in veneration. / The heavenly lord, the heavenly hosts, and the heavenly maidens / All scattered māndārava flowers together; / Hundreds of thousands of inconceivable celestial musics / Resided in the air and gave forth wondrous sounds. / At that time the great Dharma master Ratnakūṭa / Then mounted the high seat and sat cross-legged, / Mindful of the hundreds of thousands of millions of billions of Great Compassionate Honoured Ones / In the lands of the ten directions, / Reaching out to all suffering sentient beings, / Conceiving for all an equal thought of loving-kindness and compassion, / And for the sake of that requester Sujāta, / Expounded the subtle, wondrous Golden Light.”'

6.14

The second [part], directly on seeking the Dharma, has eleven [sections]: first, one verse on seeing and hearing due to a dream. In Sanskrit, ratna means jewel; kūṭa means accumulation. The older versions saying Baoming or Baoming are both erroneous. Second, two verses on searching after awakening. Third, one verse on the Dharma master's residence. Fourth, two verses on the good spiritual friend guiding and pointing him out, within which there are three: half a verse on arriving at the dwelling, half a verse on viewing his demeanor, and one verse on declaring his name and practice. Fifth, one verse on seeing him and making the request. Sixth, half a verse on the Dharma master granting permission. Seventh, half a verse on the assembly rejoicing upon hearing it. Eighth, three verses on adorning the bodhimanda, having two: first, the king; next, the eight classes [of beings]. The king has two: first, one verse on adorning the place; next, one verse on adorning the Dharma seat. Next, from 'Devas, nāgas' downward, one verse on the offerings of the eight classes. Ninth, half a verse on the devas assembling together. Tenth, two and a half verses on the Dharma master going to the gathering, within which there are three: first, half a verse on rising from dhyāna and the sympathetic resonance; next, one verse on the etiquette of approaching the seat; last, one verse on the assembly's offerings. Eleventh, two verses on ascending the seat and expounding the Dharma, having three: half a verse on dignified comportment, one verse on employing contemplation, and half a verse on the actual exposition.

6.15

Sūtra: '“The king, having heard such a Dharma, / Joined his palms and with single-mindedness uttered words of rejoicing; / Hearing the rare Dharma, his tears flowed, / And his body and mind were filled with great joy.”'

6.16

The next one verse is the third [part]: getting to hear it as a result.

6.17

Sūtra: '“At that time the sovereign King Sujāta, / Desiring to make offerings to this sūtra, / Held a wish-fulfilling maṇi pearl in his hand / And made a vow on behalf of all sentient beings: / ‘May there now be rained down everywhere upon this Jambudvīpa / The seven jewels and sets of necklaces, / So that all those who lack wealth and necessities / May obtain peace and joy according to their wishes!’ / Thereupon he rained down the seven jewels everywhere, / Bringing abundance throughout the four continents; / Necklaces adorned their bodies as required, / And clothing, food, and drink were never lacking. / At that time the sovereign King Sujāta, / Seeing these precious jewels raining upon the four continents, / Took them all to make offerings to the Buddha Ratnaśikhin / And to all the bhikṣusaṃgha of his transmitted teaching.”'

6.18

Below, four verses are the fourth [part], the practice of the Dharma through cultivating and learning accordingly. There are ten [practices]; this is only one kind, namely the first, making offerings. Offerings are of ten kinds; this is the sixth, making joint offerings, because by raining down the seven jewels he universally bestowed them upon sentient beings to make offerings together. Within it there are four: first, half a verse on the purpose; next, one and a half verses on making the vow; next, one verse on the vow being fulfilled; next, one verse on making offerings. In the first, regarding the purpose: making offerings to this sūtra is the Dharma; in this offering it is the Buddha and Saṅgha. The Buddha is the expositor, the Saṅgha is the learner, and the sūtra is what is learned, hence they are joint offerings. Question: Why does he not make offerings to the World-Honoured One Ratnaśikhin, but only mentions all the Saṅgha? Answer: Because the Buddha was already extinct. Or, the preceding line offers to the Buddha and the following line offers to the Saṅgha. If so, since the Buddha was extinct, why does it say he made offerings to the Buddha? Answer: Because he knew the Buddha is permanently abiding, or because he made offerings to the Buddha's image.

6.19

Sūtra: "You should know that the past King Kalyāṇajāta was me, Śākyamuni, who in ancient times renounced the great earth and all precious treasures filling the four continents. In ancient times, the great Dharma Master Ratnarāśi expounded the wonderful Dharma for that Kalyāṇajāta; because he unfolded this king of sūtras, he has now become Akṣobhya Buddha in the eastern direction."

6.20

The following two verses conclude by uniting past and present. There are two parts: first, uniting the seeker of the sūtra; second, uniting the expounder of the Dharma. Why is it like this? It is intended to clarify that both expounding and listening are Dharma practices, and both lead to Buddhahood.

6.21

Sūtra: "Because I once listened to this king of sūtras, joined my palms, uttered a single word expressing rejoicing, and through all the merits of bestowing the seven treasures, I obtained this supreme vajra-body, adorned with golden light and the marks of a hundred merits, so that all who behold it are filled with joy, there are no sentient beings who do not cherish it, and the kotis of heavenly hosts are likewise so. In the past, I was a wheel-turning king for ninety-nine koṭis of hundreds of millions of kalpas, and I was also a king of human beings over minor states for further immeasurable hundreds of thousands of kalpas. For immeasurable kalpas I was Śakra, and I was also once a great Brahmā king, making offerings to the Great Compassionate Ones endowed with the ten powers, their number being difficult to exhaust. The merit accumulated from the good deed of my rejoicing upon hearing the sūtra in the past is difficult to measure; by virtue of this merit, I realized bodhi and obtained the true, wonderful wisdom of the dharmakāya."

6.22

The following five verses are the fourth part, clarifying the benefits of practicing and studying. There are three sections: the first two verses clarify that practicing the Dharma conduct yields transcendental fruit; the next two verses clarify that practicing the Dharma conduct yields mundane retributions; the final verse concludes that bodhi is attained through the power of the sūtra. 'Bodhi' is the mark of wisdom. 'The true, wonderful wisdom of the dharmakāya' is the nature of wisdom. Both bodhi and the cessation of bodhi are called bodhi. Alternatively, bodhi is the general [term], the dharmakāya is tathatā, and wonderful wisdom refers to the four wisdoms.

6.23

Sūtra: At that time, having heard this teaching, the great assembly praised it as unprecedented, and all vowed to uphold the Golden Light Sūtra and circulate it without cessation.

6.24

The following three [lines/points show] the great assembly vowing to practice.

6.25

Chapter 22: The Protection and Upholding by Devas and Yakṣas

6.26

"Chapter on the Protection and Upholding by Devas and Yakṣas": distinguished through three sections. Regarding the purpose of its occurrence: there are five parts to the circulation of practice and study, and this is the fourth, directly clarifying upholding and studying. Furthermore, there are two aspects: first, citing the past; second, exhorting the present. Citing the past has two parts: first, citing others' upholding in the past; next, citing one's own upholding in the past. This chapter exhorts the present assembly to uphold [the sūtra]. Furthermore, it elaborates and fulfills the practice of circulating [the sūtra] by those able to uphold the sūtra and the eight classes of beings mentioned in the previous "Chapter on Protecting the Country"; hence this chapter arises.

6.27

Regarding the explanation of the title: "Devas and yakṣas" are the persons being exhorted. The two characters "protect and uphold" are the practice to be learned. "Protect" means the practice of protecting; "uphold" means the practice of upholding. That is, it exhorts the four assemblies to uphold it, and exhorts those eight classes to protect it. Therefore, later in the chapter it merely says: "The goddess Mahāśrī and all the devas, having heard what the Buddha said, were all exceedingly joyful, and single-mindedly protected this king of sūtras and those who uphold the sūtra." It does not speak of "accepting and upholding". Another explanation: maintaining the sūtra so that it is not broken or extinguished is called "protecting". Protecting is itself upholding, just as guarding the city of Dharma, as the benevolent king protects the state, or as it is said that the Dhṛtarāṣṭra protects the practices of the ten stages, and so forth. Therefore, this prose section only instructs making offerings, and desiring to understand the profound spheres of practice of the Buddhas, one should expound and propagate it for sentient beings, while those listening to the Dharma should eliminate distracted thoughts. It does not speak of exhorting protection of those who uphold the sūtra; thus the words "protect and uphold" mean protecting and upholding the true Dharma. Where it says below, "constantly come to protect this person," it is because of protecting and upholding the sūtra that one receives the protection of the devas. Thus the sūtra states below: "If in the place where this Golden Light sūtra is circulated there is someone who can recite it, they will all obtain the merits as above," clarifying that benefits are obtained through protecting and upholding the sūtra. Another explanation: "protect and uphold" includes both meanings—protecting and upholding the sūtra, and protecting and upholding those who keep the sūtra. Thus it states below: "Because they both protect this king of sūtras and those who uphold the sūtra." This explanation exhausts the principle.

6.28

Regarding resolving objections: Question: Since it is said that this chapter directly exhorts the present assembly to carry out study and practice, why is it that upon hearing the teaching, only the devas rejoice and offer protection, without mentioning the four assemblies and their practice? Answer: Because the text implies and omits. Earlier it stated by way of address: "for the sake of the devas and the great assembly"; below it also states: "and the devas, having heard what the Buddha said, were all exceedingly joyful." Joy implicitly contains the meaning of practice.

6.29

Sūtra: At that time, the World-Honoured One addressed the goddess Mahāśrī, saying: "If there are good men or good women of pure faith who desire to present offerings of inconceivable, vast, and wonderful requisites to the Buddhas of the past, future, and present, and who desire to understand the profound spheres of practice of the Buddhas of the three times,"

6.30

Commentary: The chapter is broadly divided into three: first, briefly indicating the exhortation; next, verses broadly clarifying it; finally, the assembly vowing to protect it. The first part is divided into three: first, addressing the goddess; next, from "If there are" onward, indicating what they desire to practice; finally, from "such a person" onward, exhorting the propagation of this teaching. This refers to the first two. First, extensively making offerings is the cultivation of meritorious practice; understanding the spheres of practice is the cultivation of wisdom practice. The provisions for bodhi do not exceed these two. The profound sphere of practice is the tathatā of the two types of emptiness; hence the text below states: "Desiring to enter the profound dharmadhātu, one should first listen to this sūtra. The caitya of dharmatā is profound and well-established."

6.31

Sūtra: "Such a person should, with resolute and utmost sincerity, follow wherever this king of sūtras is located, whether in cities, towns, villages, mountains, or marshes,"

6.32

The following exhorts the propagation of this sūtra, having three parts: first, causing them to generate preliminary application; next, from "follow wherever this king of sūtras" onward, the places for propagating the sūtra; finally, from "extensively for sentient beings" onward, the practice of propagating the sūtra. Speaking of "resolute and utmost sincerity": generating resolute volition is the proximate preliminary application. Expounding and so forth is motivating volition, directly giving rise to the practice. The words "utmost sincerity" mean single-minded mindfulness, which runs through both the preliminary application and the direct practice; deliberative volition, being distant and inferior, is omitted and not mentioned. Furthermore, "resolute" means valiant and non-regressing. Thus the thirty-eighth chapter of the Yogācārabhūmi states: "What is seeking to hear the true Dharma? It means that when bodhisattvas desire to hear a single well-spoken Dharma, even if the road passes across a blazing, intensely hot iron ground with no other means to hear this well-spoken Dharma, they will generate fierce, reverent joy and enter it, not to mention desiring to hear many meanings of good words," and so forth. Below it also states: "Even if there were a great mass of fire filling a hundred yojanas, to hear this king of sūtras, one should cross straight through without complaining of the hardship."

6.33

Sūtra: "and extensively expound and propagate it for sentient beings; those who listen to the Dharma should eliminate distracted thoughts, focus their ears, and apply their minds."

6.34

The following covers the practice of propagation, having two aspects: first, those of long study can unfold and expound it, which is the practice of benefiting others; second, those beginning their study should listen to it, which is the practice of benefiting oneself. Among the ten Dharma practices, these two are briefly cited to imply the remaining eight. Alternatively, it is a dual exhortation to the two persons: the one able to speak and the one able to listen. Furthermore, "follow wherever this king of sūtras is located" cites both places where the sūtra scroll exists and places where the sūtra is practiced, all of which should be offered to, cultivating the practice of offering. Regarding "should eliminate distracted thoughts" and so forth: according to the thirty-eighth chapter of the Yogācārabhūmi, among the aspects of listening to the Dharma, the third is eliminating distraction and listening deeply to the exposition of the Dharma. The formalities are fully explained as before.

6.35

Sūtra: The World-Honoured One then spoke these gāthās for that goddess and the great assembly:
"If one desires to bestow upon the Buddhas
inconceivable offerings,
and also understand all the Tathāgatas'
profound realms;
if one sees this most victorious Golden Light
being expounded,
one should go in person to that direction,
arriving at the place where they abide.
This sūtra is difficult to conceive,
able to produce all merits,
and from the boundless great ocean of suffering
it liberates sentient beings.
I observe this king of sūtras:
good in the beginning, middle, and end,
profound and unfathomable,
unequaled by any metaphor.
Even the sands of the Gaṅgā,
the dust of the great earth, the waters of the ocean,
space, and all the rocks of the mountains
cannot illustrate a fraction of it.
Desiring to enter the profound dharmadhātu,
one should first listen to this sūtra;
the caitya of dharmatā
is profound and well-established.
Within this caitya,
one beholds me, the Muni Honoured One,
with a delightful, wonderful voice,
expounding this scripture.
Through this, for koṭis of kalpas,
their number difficult to conceive,
one will be born among humans and devas,
constantly experiencing supreme, wonderful bliss.
If one listens to this sūtra,
one should give rise to this thought:
'I have obtained an inconceivable,
boundless heap of merit.'
Even if there were a great mass of fire
filling a hundred yojanas,
to hear this king of sūtras,
one should cross straight through without complaining of hardship.
Having arrived at that dwelling place
and being able to hear such a sūtra,
it can eradicate sinful karma
and eliminate all bad dreams.
Evil stars, strange apparitions,
gu sorcery, demonic spirits, and the like—
when one is able to hear this sūtra,
all evils are abandoned and dispersed."

6.36

Below is the second part, verses broadly clarifying [the matter]. There are seventy-nine verses in total, divided into four parts: first, twenty-three verses clarify the two practices of expounding and listening; next, from "The Brahmā king, lord Śakra" onward, forty-one verses clarify the heavenly gods' protection; next, from "Within this southern continent" onward, fourteen verses clarify the mighty power of the sūtra; finally, one verse concludes both expounding and listening. The first section is divided into two: the first twelve verses clarify the practice of listening to the Dharma; from "One should adorn an excellent high seat" onward, eleven verses clarify the practice of expounding. The first part is further divided into five: first, one verse indicates seeking merit and wisdom. Second, one verse exhorts going to the Dharma assembly. Third, three verses praise the merits of the sūtra, containing three: one verse praises producing good and eradicating evil; one verse praises the ten virtues of the Dharma, here briefly citing four—being good in the beginning, middle, and end, and its meaning being profound—to imply the remaining six: fifth, well-phrased; sixth, unmixed; seventh, complete; eighth, pure; ninth, spotless; tenth, possessing the marks of the brahmacarya, as extensively explained in the 'Vastusaṃgrahaṇī' chapter of the eighty-third fascicle of the Yogācārabhūmi; one verse clarifies by metaphor. Fourth, five verses exhort that one should listen to the Dharma, containing five: one verse exhorts listening. Regarding "the caitya of dharmatā": just as erecting a jeweled stūpa for the Lotus Sūtra does not require relics because it already contains the whole body, here it is also like this; because it can express and reveal [the Dharma], one immediately beholds the dharmakāya. One verse concerns beholding the saṃbhogakāya, because the exposition is similar. One verse concerns obtaining good retributions. One verse causes rejoicing. One verse causes resolute listening. Fifth, two verses concern the benefits of hearing the sūtra.

6.37

Sūtra: "One should adorn an excellent high seat,
pure and wonderful as a lotus flower;
the Dharma Master sits upon it,
just like a great nāga's seat.
Having sat down peacefully upon this,
they expound this profound sūtra,
copying and reciting it,
and explaining its meaning.
When the Dharma Master leaves this seat
and goes to another place,
upon this high seat,
spiritual transformations show more than one aspect:
sometimes one sees the image of the Dharma Master
still upon the high seat;
sometimes one sees the World-Honoured One,
as well as all the bodhisattvas;
sometimes the image of Samantabhadra appears,
or like Mañjuśrī,
or one sees the Venerable Maitreya
in person residing on the high seat;
sometimes one sees rare and marvelous forms,
as well as the images of various devas;
for a moment their countenance is beheld,
and suddenly they are seen no more.
Accomplishing all auspiciousness,
all that is undertaken conforms to one's intent;
all merits are fully perfected,
as the World-Honoured One has spoken.
Supreme and renowned,
able to extinguish all afflictions;
bandits of other lands are all eliminated,
and in battle one is always victorious;
evil dreams are completely dispelled,
and all poisons and harms are neutralized.
Sinful deeds committed through the three karmas
are eliminated by the power of the sūtra;
throughout this Jambudvīpa,
one's renown fills all places.
All knots of enmity
are completely cast aside from one another;
even if an enemy arrives,
upon hearing one's name they retreat and scatter;
without needing to mobilize weapons,
both armies give rise to joy."

6.38

The next eleven verses explain the practice of expounding. They are again divided into five parts: first, half a verse on adorning the seat; second, half a verse on the deportment and ritual of the Dharma master; third, one verse on expounding the sūtra—that is, teaching others to copy, recite, accept, and uphold it; fourth, four verses on the auspicious signs of expounding the Dharma; fifth, five verses on the benefits of expounding the Dharma, of which there are ten: 1. attaining auspiciousness, 2. accomplishing what one undertakes, 3. fulfilling merit, 4. gaining renown, 5. extinguishing afflictions, 6. eliminating enemies, 7. having no bad dreams, 8. neutralizing poisons and harms, 9. extinguishing all sins, 10. being free from vengeance. The first three verses have three benefits each, and the last two verses have one benefit each, as is evident from the text.

6.39

Sūtra: 'The lord King Brahmā, Śakra, / the four World-Protecting Heavenly Kings, / as well as the Vajra-Yakṣas, / and General Samyag-jñāna; / the dragon king of Lake Anavatapta, / as well as Sāgara; / the kiṃnara gods of music, / and the asura Garuda-King; / the goddess Mahāsarasvatī, / together with Mahāśrī— / these leading devas, / each leading their heavenly hosts, / constantly make offerings to the Buddhas. / The Dharma Jewel is inconceivable; / constantly giving rise to joyful hearts, / they venerate this sūtra. / These hosts of devas / all reflect together; / looking everywhere upon those who cultivate merit, / they say together thus: / "One should look upon these sentient beings: / they all have great merit, / and by the power of wholesome roots and vigor, / will in the future be born in our heavens. / For the sake of hearing this profound sūtra, / they come with reverent and sincere minds, / making offerings to the Dharma caitya, / because they revere the Saddharma. / Having pity on living beings, / they bring about great benefit; / regarding this profound scripture, / they are capable of being vessels for the Dharma Jewel. / Those who enter this Dharma gate / are able to enter the nature of phenomena (dharmatā); / regarding this Golden Light, / with utmost sincerity they should listen and receive it. / These persons have previously made offerings / to immeasurable hundreds of thousands of Buddhas; / owing to those wholesome roots, / they obtain the hearing of this scripture." / Such heavenly kings, / the goddess Mahāsarasvatī, / together with that Śrīdevī, / and the retinues of the Four Kings, / countless yakṣa hosts, / valiant and possessing supernormal powers, / each in their four directions / constantly come to protect them. / Sūrya, Candra, and King Śakra, / the gods of wind, water, and fire, / Viṣṇu, Mahāskandha, / Yama, Sarasvatī, and others, / all the guardians of the world, / valiant and possessing awe-inspiring supernormal power, / protect those who uphold the sūtra, / never departing day and night. / The yakṣa kings of great strength, / Nārāyaṇa and Īśvara, / headed by Samyag-jñāna, / the twenty-eight yakṣas, / and hundreds of thousands of other yakṣas, / with supernormal powers and great strength, / always in terrifying places / constantly come to protect this person. / The Vajra Yakṣa King / and five hundred attendants, / the hosts of great bodhisattvas, / constantly come to protect this person. / The yakṣa lord Ratnarāja, / as well as King Pūrṇabhadra, / Āṭavaka, Kumbhīra, / Piṇḍola, and Kapila— / these yakṣa kings, / each with five hundred attendants, / seeing those who listen to this sūtra, / all come together to protect them. / Citrasena the gandharva, / Naḍarāja who constantly conquers in battle, / Maṇikaṇṭha and Nīlakaṇṭha, / as well as King Vṛṣabha, / Mahāmāyūra and Mahākāla, / Suvarṇakeśa, / Pañcika and Pañcapāda, / as well as Mahābhāga, / the minor channel deity and the Dharma-protecting deity, / as well as the Monkey King, / Sūcīroma and Akṣikukkuṭa, / and Ratnakeśa, all come to protect. / The great channel deity Nakula, / Candana, and the supreme one among sensual gods, / Śāla and the Snow Mountain, / as well as Mount Vāta— / all possess great supernormal powers, / heroic and endowed with great strength; / seeing those who uphold this sūtra, / they all come to protect them. / Anavatapta / and Sāgara, / Mucilinda and Elāpattra, / Nanda and Upananda, / among hundreds of thousands of nāgas, / possessing supernormal powers and awe-inspiring virtue, / jointly protect those who uphold the sūtra, / never departing day and night. / Bali, Rāhu, / Vemacitrin, / Muci, Śambara, / Mahāskandha, and Praharṣa, / and other asura kings, / together with countless hosts of gods, / of great strength and valiant vigor, / all come to protect this person. / The mother-goddess Hārītī, / with five hundred yakṣas, / when that person sleeps or wakes, / constantly comes to protect them. / Caṇḍā and Caṇḍālī, / the yakṣiṇī Caṇḍikā, / Kuntī, Kūṭadantī / who suck the vital energy of sentient beings— / such spirits as these, / of great strength and supernormal powers, / constantly protect those who uphold the sūtra, / never departing day and night. / The foremost goddess Sarasvatī, / immeasurable devīs, / headed by Śrīdevī, / and other retinues; / this goddess of the great earth, / the spirits of fruits, gardens, and groves, / the tree spirits and river spirits, / and the spirits of caityas— / such great deities as these / give rise to great joy in their hearts; / they all come to protect / those who read and recite this sūtra. / Seeing those who uphold the sūtra, / they increase their life, physical strength, / awe-inspiring radiance, and merit, / adorning them with sublime characteristics. / If the constellations manifest ominous portents, / or distress falls upon this person, / or they see bad omens in dreams, / they cause them all to be eradicated. / This goddess of the great earth / is firm and has majestic authority; / through the power of this sūtra, / the flavor of the Dharma is always abundant. / If the earth's rich essence flows downward / beyond a hundred yojanas, / the earth goddess causes its essence to rise up / and moisten the great earth. / This earth is sixty- / eight hundred million yojanas thick, / down to the vajra boundary, / yet she causes all the earth's essence to rise up.'

6.40

The next forty-one verses treat gaining the protection of the devas and spirits. They are again divided into two parts: first, thirty-nine verses explain that speakers and listeners receive protection; second, two verses clarify the reason for protection. In the first part, receiving protection has six sections: First, twelve verses on protecting the listeners, which again has three sub-sections: first, four verses show the devas' reverence and joy; next, six verses on protecting those who listen to the sūtra, which has four parts: one verse on contemplating the practitioners, one verse on seeing and praising rebirth in heaven, three verses on praising and exhorting the hearing of the sūtra, one verse on praising past wholesome roots; and the last two verses clarify their guarding and protection. Second, the next five verses protect those who expound the sūtra. 'Feishuinu' (Viṣṇu) is an alternative name for Nārāyaṇa; moreover, because his form is large, he is called Mahāskandha ('Great Shoulder'). Third, the next two verses again protect the listeners. 'Kumbhīra' translates here as 'hole' or 'pit'. 'Piṇḍola' translates here as 'peacock'. Fourth, the next twelve verses again protect those who expound the sūtra. 'Citrasena the gandharva' takes his name from his army wearing multicolored clothing. 'Naḍarāja' is the king of all grass spirits, who strings jewels around his neck. 'Shenxiang' (Nīlakaṇṭha) is the blue-necked spirit. 'Bolishapo' (Vṛṣabha) translates here as 'ox'—he is the ox spirit king; because the verse meter is tight, the character 'po' is omitted. 'Su' translates here as 'fine', 'ba-na' translates as 'gold', and 'jishe' translates as 'hair'; this is the spirit with fine golden hair (Suvarṇakeśa). 'Pañcika' means five; that is, the five spirits whose feet resemble sheep's feet. 'Mahābhāga' translates as 'great majesty and virtue', the spirit of small channels. 'Nuojuluo' (Nakula) properly translates as 'mongoose', the name of a spirit. 'Shela' (Śāla) translates here as 'house'—it is the name of a mountain; the spirit resides on that mountain and takes his name from the mountain. 'Mount Suoduo' (Mount Vāta) translates here as 'able to be toppled'. 'Anavatapta' translates here as 'free from heat and torment'. 'Sāgara' translates here as 'salty ocean'. 'Mucilinda' translates here as 'liberation'. 'Yilaye' (Elāpattra) is what was formerly called the eranda tree. 'Bozhi' (Bali) translates here as 'round'. 'Vemacitrin' translates here as 'variegated drawings'. 'Muzhi' (Muci) translates here as 'fine'. 'Śambara' translates here as 'food'; it is also an asura's name, or called the spirit of drink and food. The ghost-mother Hārītī is explained as before. 'Caṇḍā' is invoked in the masculine gender, a yakṣa; 'Caṇḍālī' is invoked in the feminine gender. 'Kūṭadantī' refers to one whose long teeth wrap around. Fifth, the next three verses protect those who read and recite. Sixth, the next five verses again protect those who expound the sūtra.

6.41

Sūtra: 'Through listening to this King of Sūtras, / one attains a vast accumulation of merit, / which can cause all the hosts of devas / to entirely receive its benefits. / Furthermore, it causes the hosts of devas / to possess majestic radiance, / to rejoice and always abide in peace and happiness, / and to be free from the signs of decay.'

6.42

The next two verses clarify the reason why protection is received. By mentioning those who listen to the sūtra, those who uphold and expound it are implicitly included.

6.43

Sūtra: 'Within this southern continent, / the spirits of groves, fruits, seedlings, and crops, / by the majestic power of this sūtra, / always attain joy in their minds; / shoots and fruits all come to fruition, / in every place there are wondrous flowers, / fruits flourish together, / filling the great earth. / All the fruit trees / and the various gardens and groves / all produce wondrous flowers / whose fragrance is constantly pervasive. / The various grasses and tree species / all bring forth subtle, wondrous flowers / and produce sweet and delicious fruits, / everywhere entirely abundant. / In this Jambudvīpa, / immeasurable nāga maidens / generate great joy in their hearts / and all enter the ponds together. / They plant padma / and puṇḍarīka, / the blue and white lotuses, / filling the ponds completely. / Due to the majestic power of this sūtra, / the sky is pure and without obscuration; / clouds and mists are completely dispelled, / darkness turns entirely to light; / the sun rises casting a thousand rays, / stainless, blazing, and pure. / By the power of this king of sūtras, / radiant light circles the four heavens. / The majestic virtue and power of this sūtra / aids the Son of Heaven (the Sun God), / who uses Jambūnada gold / to construct his palace. / When the Sun God first rises, / seeing this continent, he rejoices, / and constantly with great brilliance / illuminates everywhere completely. / Within this great earth, / all the lotus ponds, / when the sunlight shines upon them, / never fail to bloom entirely. / In this Jambudvīpa, / all the fruits and herbs in the fields / are all made to ripen well, / filling the great earth. / Due to the majestic power of this sūtra, / wherever the sun and moon shine, / the stars and constellations do not lose their courses, / and wind and rain are timely. / Throughout this Jambudvīpa, / the lands are all prosperous and joyful; / wherever this sūtra is present, / it is doubly superior to other places.'

6.44

The next fourteen verses praise the majestic power of the sūtra, having eight parts: first, four verses on the abundant excellence of the hundred grains due to the sūtra's power; next, two verses on the ponds having many flowers; next, one verse on the sky being clear and constantly bright; next, three verses on the sun palace's increased radiance; next, one verse on lotuses opening in accord with the sun; next, one verse on fruits and herbs being ever abundant; next, one verse on wind and rain being timely and the seven luminaries following their orbits; next, one verse summarizing the power of the sūtra.

6.45

Sūtra: 'Wherever this Golden Light / scripture is circulated, / if there are those who can explain and recite it, / they will all obtain the merits mentioned above.'

6.46

The next single verse concludes the merits obtained from expounding and listening.

6.47

Sūtra: At that time, the goddess Mahāśrī and the various devas, hearing what the Buddha said, were all greatly rejoiced. With single-minded devotion, they protected this king of sūtras and those who uphold it, causing them to be free from grief and distress and always attain peace and happiness.

6.48

The next third major section is the vow of protection by the great assembly.

6.49

Chapter 23: Vyākaraṇa (Bestowal of Prophecy)

6.50

Chapter 23, 'Bestowal of Prophecy', is analyzed through three gateways. Regarding the purpose of its occurrence: with respect to the propagation through study and practice, there are five sections; this is the fifth, fulfilling the preceding chapters to effect the intent of study and practice. It has three parts: 1. to bestow prophecy, 2. to eliminate doubt, 3. to exhort once again. This is the first. 'Bestowing prophecy' (vyākaraṇa) clarifies that practice will certainly attain the fruit; when the fruit is definite, the cause is accomplished. Therefore, after 'Protection' comes the 'Chapter on Bestowal of Prophecy'.

6.51

Regarding the explanation of the title: 'Bestowing' (shou) means delivering and granting; 'prophesying' (ji) means distinguishing and verifying. Discerning for them, verifying their future fruit, and granting it to them is therefore called 'bestowing prophecy' (vyākaraṇa).

6.52

Regarding resolving objections: Question: Ruciraketu has heard the sūtra, yet previously was not given a prophecy; why is it said now that this chapter arises in order to accomplish the preceding practice? Answer: It was not the primary intention to confer a prophecy upon Ruciraketu and his two sons. As in the Lotus Sūtra with the two groups of nuns, in order to encourage the upholding of the sūtra, they needed to hear a prophecy before they could practice and study, and so a prophecy was conferred upon them. It is not that at this moment the primary intention was to confer the prophecy, because it had already been prophesied previously. Therefore that sūtra says, "I have already said previously that all śrāvakas shall attain Buddhahood." The present great assembly is also like this. They thought, "If those who uphold the sūtra attain Buddhahood, who are they?" With this doubting mind, they were not yet able to resolve to study. Therefore, to sever this [doubt], the prophecy is conferred upon Ruciraketu and the others. It is intended to cause the assembly at that time to know that they will become Buddhas, and thus will definitely be able to practice. Otherwise, the prophecy should have been conferred after the preceding "Chapter on the Eradication of Karmic Obstacles" or after the "Chapter on the Praise of the Lotus." Since they had already awakened at that time, why was no prophecy conferred? As in the assembly of the Lotus, where the Dharma was taught in three cycles, and after each cycle prophecies were conferred individually, not left until the end. Question: If so, why was a prophecy not conferred earlier? Answer: Bodhisattva Ruciraketu had already entered the eighth ground and had previously received a prophecy; in order to encourage the upholding of the sūtra, it is spoken again. Another explanation: it should have been conferred earlier, but conferring it here encompasses multiple meanings: first, conferring the prophecy on Ruciraketu and the others; second, to accomplish the preceding [teachings]. Furthermore, previously the ten thousand [gods] had not yet arrived at the assembly; this also shows that even hearing it once enables all to attain Buddhahood—how much more so could those who practice and study for a long time fail to attain Buddhahood? Therefore prophesying at this time brings multiple benefits from a single utterance, and thus there is no fault. Question: The ten thousand [gods] briefly heard it and were immediately given a prophecy; why was the great assembly present not prophesied? Answer: The faculties of those [gods] were mature, whereas these were not yet mature. Furthermore, the assembly had already heard that upholding the sūtra leads to Buddhahood; these [gods] had not yet heard it, and it was also appropriate to do so.

6.53

Sūtra: At that time, after the Tathāgata had extensively expounded the Dharma amidst the great assembly, he wished to bestow upon Bodhisattva Ruciraketu and his two sons, Rūpyaketu and Rūpyaprabha, the prophecy of anuttarasamyaksambodhi.

6.54

Commentary: The text of the chapter has two parts: first, the assembly gathers; later, the prophecy is conferred. The gathering of the assembly has two parts: first, this introductory summary.

6.55

Sūtra: At that time, there were ten thousand devaputras, with Pravaraprabhāsa as their leader, who all came from the Trāyastriṃśa heaven to the Buddha's place, bowed their heads at the Buddha's feet, and sat to one side to listen to the Buddha expound the Dharma.

6.56

Next is the clarification of the gathering of the assembly.

6.57

Sūtra: At that time, the Buddha addressed Bodhisattva Ruciraketu, saying: "In a future age, after immeasurable, incalculable hundreds of thousands of koṭis of nayutas of eons have passed, you shall achieve anuttarasamyaksambodhi in the world Suvarṇaprabhāsa, named Suvarṇaratnaparvatarāja Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇām, Buddha, Bhagavān, appearing in the world."

6.58

Next, the subsequent conferring of prophecies has two parts: first, conferring the prophecy on the three noble beings; later, conferring the prophecy on the ten thousand [gods]. For the three noble beings there are three [sections]; the first further has five parts: first, indicating the name; second, prophesying the time; third, prophesying the realm; fourth, prophesying the fruit, namely unsurpassed bodhi; fifth, prophesying the titles, namely Suvarṇaratnaparvata, and so forth. The titles include both general and specific ones, as can be known from the text. The meaning of conferring a prophecy is briefly distinguished into four gates: first, the reasons for conferring a prophecy; second, the person capable of conferring a prophecy; third, the recipient of the prophecy; fourth, the distinctions of the prophecy. Regarding the reasons, there are three meanings: First, because the bodhisattva has cultivated manifold merits and realized the dharmatā, the prophecy is conferred. Therefore, the Treatise on the Lotus Sūtra says: "Are those śrāvakas and others given a prophecy for the sake of their actually attaining Buddhahood? Or are they given a prophecy when not attaining Buddhahood? If they actually attain Buddhahood, why do bodhisattvas cultivate and accumulate immeasurable merits over immeasurable eons?" The treatise answers, saying: "That those śrāvakas are given a prophecy is because they have attained a resolute mind, not because they have perfected the dharmatā." This meaning clarifies that because bodhisattvas cultivate immeasurable merits over many eons and perfect the dharmatā, a prophecy is conferred upon them; this refers to the eighth ground and above. Therefore, Yogācārabhūmi fascicle forty-six says: "Furthermore, bodhisattvas have three kinds of determination: first, determination of gotra; second, determination of resolving [the mind]; third, determination of unfailing practice." Up to: "Relying on the final stage of falling into determination, the Buddhas, Tathāgatas, confer upon the bodhisattvas the prophecy of falling into determination." Second, to eliminate the doubts of lesser bodhisattvas of indeterminate gotra. Therefore, the Mahāyānasaṃgraha and other texts say: "In order to attract one group and sustain the remaining group of śrāvakas of indeterminate gotra, and the remaining bodhisattvas of indeterminate gotra, fearing that these bodhisattvas might regress from the Great to the Lesser, they are given a prophecy saying that they will become Buddhas." Third, so that those who delight in the Buddha, upon seeing this prophecy, will rejoice that they themselves will attain it; and further to demonstrate that hearing the sūtra definitely leads to attaining Buddhahood, because upholding and practicing this sūtra is the cultivation of the cause of Buddhahood. Therefore the Lotus Sūtra says: "The greatly wise Śāriputra / Has now received the prophecy of the Honoured One; / We too shall all attain / The most wondrous, supreme Dharma," and so on. This sūtra also says: "At that time, the ten thousand devaputras, having heard the three great beings receive their prophecies, and having further heard such a King of Sūtras, the Most Victorious, gave rise to joy in their hearts, pure and undefiled like empty space." This joyous and doubt-free mind means delighting in becoming a Buddha, having faith in the Dharma, and practicing it. Second, regarding the person capable of prophesying, there are again three meanings: first, the provisional person upon whom the capability to prophesy relies; second, the substance of the capability to prophesy; third, the function of the capability to prophesy. As for the basis upon which the capability to prophesy relies, according to Yogācārabhūmi fascicle forty-nine, those capable of accomplishing it are six: first, the stage of resolute conduct (adhimukticaryābhūmi); second, the stage of higher intention (adhyāśayabhūmi); third, the stage of correct practice; fourth, the stage of determination; fifth, the stage of determinate practice; sixth, the ultimate stage. All six of these stages are capable of conferring a prophecy. However, in the ultimate stage, Buddhas and bodhisattvas differ: the Buddha has three bodies, and only the two provisional persons of other-enjoyment (parasaṃbhoga) and transformation (nirmāṇa) are capable, in order to distinguish them from the ten grounds and pre-ground [stages]. Yet in the ultimate stage, bodhisattvas of the tenth ground and the preceding five stages only prophesy general characteristics, unable to know the lands, names, and so forth when those [beings] become Buddhas, because those in lower positions cannot know the affairs of higher ones. If, relying on general characteristics, observing the cause to prophesy the fruit and saying they will become Buddhas, bodhisattvas are also capable. Thus in the Lotus Sūtra, Bodhisattva Sadāparibhūta prophesied that those fourfold assemblies would attain Buddhahood. Therefore, those capable of conferring a prophecy do not exceed these six. Or, śrāvakas and pratyekabuddhas of determinate gotra who are not deluded about the Dharma and believe in the Great Vehicle may also receive a general prophecy. As stated in the Bodhisattva-śīla Sūtra: in the past an arhat led a novice, who, because of giving rise to the great mind, was respected by him. Thus a general prophecy can be attained. Second, regarding the substance of the capability to prophesy: it refers to conventionally acquired mundane wisdom, because it knows the faculties and dispositions; subsequently acquired wisdom contemplating principle cannot prophesy either. This is said with respect to noble beings; for those before the grounds, it is only inferential cognition. Third, regarding the function of the capability to prophesy: it refers to the verbal teachings, because they express and signify the meaning. Third, regarding the recipient of the prophecy, there are two: first, the basis of the recipient; second, the substance of the recipient. The basis of the recipient has four: first, the stage of gotra; second, the stage of giving rise to the aspiration; third, indeterminate practitioners of the two vehicles; fourth, the great bodhisattvas. This is based on explicit prophecies. If it is an implicit prophecy or based on intention of equality, it also extends to those of determinate gotra and those without gotra. As for the substance of the recipient, it is uncontaminated wholesome [dharmas], extending to both the actual and the seed, as well as the fruit attained. The fruit extends to the reward and transformation [bodies], excluding the dharmatā-body. Within the reward body, other-enjoyment is mostly spoken of, because it possesses realms, retinue, and so forth, manifests compassion, and has distinctions. Fourth, regarding the distinctions of conferring a prophecy: In the Śūraṅgamasamādhisūtra, the Buddha told Bodhisattva Dṛḍhamati: "Prophecies are of four kinds: there is conferring a prophecy when the aspiration has not yet been produced; there is conferring a prophecy just as the aspiration is produced; there is a concealed prophecy; and there is an in-person prophecy upon attaining the tolerance of the non-arising of dharmas. These are named the four kinds. Only the Tathāgata can know this matter." The Ratnameghasūtra, matching Yogācārabhūmi fascicle forty-six, states that briefly through six aspects, one receives a prophecy of unsurpassed bodhi from the Tathāgatas. What are the six? First, abiding in gotra before producing the aspiration; second, having already produced the aspiration; third, being in the presence [of the Buddha]; fourth, not being in the presence [of the Buddha]. These four above are the same as the Śūraṅgamasamādhisūtra. Their "concealed prophecy" is "not in the presence," because it is in a concealed place. Or, attaining the tolerance of the non-arising of dharmas is named "in the presence," while not having attained it is named "not in the presence." Or, being present in the assembly is named "in the presence," while one's body not being in the assembly is named "not in the presence." Fifth, with a definite time limit, meaning that after such a time one will realize unsurpassed, complete, and perfect bodhi. Sixth, without a definite time limit, meaning conferring a prophecy without proclaiming a determinate time limit. The Mahāyānasūtrālaṅkāra fascicle twelve also explains six kinds identically. It says: "Conferring a prophecy has two kinds: distinctions of persons and distinctions of time." Distinctions of persons are the former four, and distinctions of time are the latter two. That treatise also says: "Transferred prophecy and great prophecy; these further have two kinds. A transferred prophecy means that this bodhisattva will later receive a prophecy under such a Tathāgata at such a time. A great prophecy is on the eighth ground attaining the tolerance of the non-arising of dharmas, through severing the pride of claiming 'I shall become a Buddha,' and through severing all conceptual marks," and so forth. Transferred prophecies are subsumed under the first three in the Śūraṅgamasamādhisūtra, while great prophecies are subsumed under the fourth. It also explains six, which differ from the Śūraṅgamasamādhisūtra and Yogācārabhūmi. What are the six? First, realm; second, name; third, time; fourth, name of the eon; fifth, retinue; sixth, duration of the Dharma. Now in this prophecy of Ruciraketu and the others, the text contains three: the realm "in the world Suvarṇaprabhāsa," the name "Suvarṇaratnaparvata," and the time "in a future age, after immeasurable, incalculable..." It omits the name of the eon, retinue, and duration of the Dharma.

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金光明最勝王經疏 — Classical Chinese