Zhiyi’s ‘Words and Phrases of the Golden Light Sūtra’ (金光明經文句 T 1785)

Similar to the ‘Profound Meaning of the Golden Light Sūtra’, the ‘Words and Phrases of the Golden Light Sūtra’ follows the standard set by Zhiyi’s famous commentaries of the Lotus Sūtra. As previously mentioned, this was compiled by Zhiyi’s disciple Guanding (灌頂).

Compared to the ‘Profound Meaning’, the ‘Words and Phrases’ offers a more detailed look at the Golden Light Sūtra, giving the doctrinal implications, as well as applications, in accordance with the Tiantai/Tendai school and framework as created by Zhiyi. He breaks his commentary into three mains sections;

Preface (序) – the opening of the sūtra that serves as the introduction to the main teaching, from “Thus have I heard” up to the gathering in the chamber.
Main body (正) – directly addresses the audience and contains the main teachings, from “at that time, the Buddha” up to the “emptiness chapter”.
Dissemination (流通) – meaning to “flow” and “circulate”, from the “Four Heavenly Kings” chapter to the end of the sūtra.

In this talk I shall give a brief overview of this text and mention some key points and Zhiyi’s interpretations, as well as contemplative applications.

Where possible I have added a reference to the corresponding chapters of the available translation of 31 Chapter Golden Light Sūtra in English (translated by the 8400 project), despite it not being the same sūtra that Zhiyi based his commentary on. I have placed the reference in square brackets [ ] under the name of each section.

Preface Chapter (序品)

[Chapter 1: “The Introduction” of the 8400 translation]

Main doctrinal points

All sūtras begin with “Thus have I heard, at one time, the Buddha was….” (如是我聞一時佛在…)

Zhiyi’s interpretation
Through the lense of the Three Truths, Zhiyi breaks down this short universal introduction concluding that it contains the three main sections of the sūtra itself;
- 如 (jo/nyo) can be translated as ‘like/such as/as if/thusly/thus’, and is used as the translation of the Sanskrit ‘tathata’, meaning suchness/thusness, and describes the true nature of reality. Therefore 如 is in accordance with Dharma-nature and the truth of emptiness.
- 是 (ze/shi) can be translated as ‘just so/right/thus/correct’. Zhiyi states this term is in accordance with conventional truth as it speaks about what is “right/correct” vs what is “wrong”. In other words, it speaks in dualistic terms which aligns with conventional reality. It is also an expression of faith and trust. Zhiyi further interprets this through the Four Siddhāntas (four methods employed by the Buddha), which are;
  - Wordly (causality, duality, dependant origination, etc)
  - Individual (morals, good deeds, practices, etc)
  - Therapeutic (removing unwholesomeness for the sake of all)
  - Ultimate (revealing the principle, or truth, non-duality, etc)
- 我聞 (gamon) can be translated as “I hear/I heard/I listened” – the “I” in this statement is non other than Ānanda, one of the Buddha’s main dsciples, and according to tradition, the one who memorised ALL of the Buddha’s teachings and then recited them all verbatim to the Maha Sangha at the first Great Council Gathering after the Buddha died. For this reason, Ānanda is considered the ‘Pure Vessel’ (器) of the Dharma, as he ‘pours’ the dharma from one vessel to another.

These three elements form the “introduction”.

一時 (ichiji) can be directly translated as “one time” but also “one moment” or “once upon a time”. Zhiyi interprets this phrase through the Three Truths;
- “One time” represents the instantaneous realisation of emptiness
- From “one moment” to another, bodhisattvas work provisionally in the world to save sentient beings
- The “middle” is present in each and every moment of time, not separate, as illuded to in “Ichinen Sanzen”, therefore, d. 一時 (ichiji) represents the highest realisation of enlightenment in which all deluded thoughts are cut off. This “moment” is thus “timeless”.
- 佛 The Buddha is interpreted through the Three Bodies (Trikāya 三身); nirmāṇakāya (丈六身佛), sambhogakāya (尊特合身佛), dharmakāya (法身佛), which is further discussed in the next section.

These two elements form the “main body”.

The next section that continues as “chamber was naturally spacious and magnificently adorned” (其室自然廣博嚴事) is the “dissemination”, as it arouses faith in the listener.

Contemplative application

Just through hearing the sūtra, one is able to gain insight into the Three Truths and gain faith in the Buddha’s teachings.

Main body (正)

Lifespan chapter 壽量品

[Chapter 2: “The Teaching of the Lifespan of the Tathāgata” of the 8400 translation]

Main doctrinal points
In this chapter, Four Buddhas appear in the Four Cardinal points (Akṣobhya of the east, Ratnaketu of the south, Amitāyus of the west, and Dundubhisvara of the north) to attest to the immeasurable/inconceivable lifespan of the Buddha, after the doubts of bodhisattva Ruciraketu over Shakyamuni’s “short” 80 year life span.
Zhiyi’s interpretation
Zhiyi, once again, utilises the Three Truths to illustrate how the Buddha can have both an 80 year life span, and an incalculable life span, through the teachings of the Trikāya
1. Nirmāṇakāya (丈六身佛) – With limitations, and as an expedient. Conventionally real (conventional/relative truth 假).
1. Sambhogakāya (尊特合身佛) – Without limitations, as enjoyed by advanced bodhisattvas. Empty of fixed nature (truth of emptiness 空)
1. Dharmakāya (法身佛) – Timeless/immeasurable lifespan. Integration of both (middle truth 中)
Contemplative application
To gain insight into the Buddha’s immeasurable lifespan is to gain insight into one’s own immeasurable Buddha nature. By understanding the Trikāya one is able to gain insight into the ever present Dharmakāya, and thus gain faith in the sūtra and its various practices.

Confession chapter 懺悔品

[Chapter 4: “The Vision in a Dream of Purification Through Regret” of the 8400 translation]

Main doctrinal points

In this chapter, bodhisattva Ruciraketu has a dream about repentance/confession, after which the Buddha gives a further teaching on repentance/confession as a means to purify negative karma, avert misfortune and generate merit.

Zhiyi’s interpretation

In his interpretation of this chapter and its practice of repentance/confession, Zhiyi drawers on texts such as the Nirvana Sūtra, Vimalakīrti Sūtra, Lotus Sūtra and the Treatise on the Perfection of Wisdom by Nagarjuna.

Three Obstacles (三障) – In the Nirvana Sūtra there are considered to be three main obstacles that hinder our path (although we can count many more);
1. Obstacle of Afflictions (煩惱障): Delusions such as greed, anger, and ignorance.
1. Obstacle of Karma (業障): Karma of the Five Heinous Crimes and Ten Evils.
1. Obstacle of Retribution (报障): Suffering retribution in hells, as hungry ghosts, or as animals.

Repentance can transform these three obstacles into Three Virtues (三德)

According to tradition, the Buddha possess these Three Virtues;

Compassion
1. Wisdom
1. Ethical Conduct

According to the Lotus Sūtra, these three can be likened to the perfected functions of;

A parent (compassion)
1. A teacher (wisdom)
1. A sovereign (ethical conduct)

As the Golden Light Sūtra describes the actions sovereigns should make, here Zhiyi skilfully links the Golden Light Sūtra to the Lotus Sūtra.

Five Precepts (五戒) and Three Karmas (三業) – The Five Precepts are a means for accomplishing the Two Vehicles of Śrāvakayāna and Pratyekabuddhayāna, and are a Mahayāna Dharma Gate, thus they are a route to pure virtue. Upholding the Five Precepts are a means to purify the Three Karmas of Body, Speech and Mind. Keeping in mind the three karmas, we should act with good deeds, good words and good thoughts. This practice is interwoven with the practice of repentance/confession as we admit all of our past misdeeds of body, speech and mind, and resolve to not repeat them. Thus, upholding the Five Precepts become an integral part of this practice
Contemplative application

Throughout this chapter Zhiyi exalts the practice of repentance, stating that repentance rituals are the unification of ethical conduct and meditative insight, they can help protect nations and avert natural disaster. The Lotus Sūtra states that the act of repentance can secure ones Buddhahood in the future, thus we see the importance of repentance rituals. However, Zhiyi then goes one step further by stating that “true repentance” isn’t a complicated ritual, it is seeing our past misdeeds as empty, thus eradicating them at the root.

Praise chapter 讚歎品

[Chapter 7: “A Praise Using the Analogy of a Lotus” of the 8400 translation]

Main doctrinal points

Through praising the Buddha, bodhisattvas, deities, and all sentient beings can generate immeasurable merit

Zhiyi’s interpretation

Zhiyi again uses the Three Truths when describing the act of praise;

Emptiness – When praising, we understand that all dharmas are empty, including the self.
1. Relative – Buddha has inconceivable qualities
1. Middle – These inconceivable qualities are also empty.
Contemplative application

To praise is to align our minds with the inconceivable qualities of the Buddhas, affirming Buddha nature in ourselves and all others. Thus, praise isn’t just an act of adoration, it is multidimensional.

Empty chapter 空品

[Chapter 9: “The Teaching on the Nature of Emptiness” and Chapter 10: “The Fulfillment of Prayers on the Basis of Emptiness” of the 8400 translation]

Main doctrinal points

This chapter describes how the dharma can transform the various misfortunes, illnesses, calamities, etc

Zhiyi’s interpretation

Zhiyi once again uses the Three Truths in understanding the origins of misfortunes and how to avoid/avert them. This is, again, related to the Three Karmas;

Emptiness – Misfortunes lack inherent nature
1. Relative – Misfortunes as karmic manifestations
1. Middle – Despite being empty, they cause suffering, requiring practice to overcome them
Contemplative application

By practicing the healing rituals outlined in the sūtra (by reciting the sūtra/mantras, etc) one is able to heal/avert disease, and avert disasters that are attributed to celestial forces etc.
By contemplating the Three Truths, one is able to heal karmic disease and overcome afflictions of the mind.

Dissemination (流通)

Four Heavenly Kings chapter 四天王品

[Chapter 11: The Four Mahārājas Look Upon Devas and Humans and Chapter 12: “The Four Mahārājas Protecting the Land” of the 8400 translation]

Main doctrinal points

In this chapter, the Four Heavenly Kings (四天王, Shiten’nō) vow to protect the sūtra and its practitioners. They are the guardians of the Dharma and its practitioners.

Vaiśravaṇa, (多聞天/毘沙門天 Tamon ten/Bishamon ten) aka Kubera. Leader of the Four Heavenly Kings and yakṣas. Associated with the North and rain.
1. Virūḍhaka (増長天 Zōchō ten). Leader of kumbhāṇḍas. Associated with the South and wind.
1. Dhṛtarāṣṭra (持国天 Jikoku ten). Leager of gandharvas. Associated with the East and music.
1. Virūpākṣa (広目天 Kōmoku ten). Leader of nāgas. Associated with the West and the divine eye.
Zhiyi’s interpretation

Zhiyi links the Four Heavenly Kings with the Four Noble Truths 四聖諦 and the Four Nirvāṇa Virtues 常樂我淨

Four Noble Truths 四聖諦;

Dhṛtarāṣṭra corresponds to the Truth of Suffering – his role is to remind beings of the pervasive condition of duḥkha.
1. Virūḍhaka corresponds to the Truth of Origin of Suffering – he illuminates how afflictions grow from karmic accumulation.
1. Virūpākṣa corresponds to the Truth of Cessation – with his divine eye he sees the end of suffering.
1. Vaiśravaṇa corresponds to the Truth of the Path – with his divine hearing, he illustrates how hearing the dharma leads to learning, then practice, then liberation.

Four Nirvāṇa Virtues 常樂我淨 (stemming from the Four Virtues found in the Mahāparinirvāṇa Sūtra;

Dhṛtarāṣṭra corresponds to the Virtue of Permanence (常 nitya) – representing continuity, endurance, and permanence of the Dharma.
Virūḍhaka corresponds to the Virtue of Bliss (樂 sukha) – increasing merit and goodness representing the joy of Nirvāṇa.
Virūpākṣa corresponds to the Virtue of True Self (我 ātman) – with his divine eye he sees the Buddha-nature of all sentient beings.
Vaiśravaṇa corresponds to the Virtue of Purity (淨 śubha) – hearing the Dharma leads to wisdom and purification, eliminating defilements.
Contemplative application

Invoking the Four Heavenly Kings and reciting the sūtra guards and protects the nation against invasion and natural disasters

The Four Heavenly Kings represent four aspects of wisdom, which when meditated on, can guard and protect the practitioner’s mind.

Great Eloquence chapter 大辯品

[Chapter 15: “The Great Goddess Sarasvatī” of the 8400 translation]

Main doctrinal points

This chapter centres on Sarasvati Devi (大辯 Great Eloquence) where she vows to protect those who uphold this sūtra. She appears in three forms; first as a goddess of eloquence and speech, then as a goddess of healing, then as a goddess of protection.

Zhiyi’s interpretation

Zhiyi describes Saraswati as the perfection of Dharma-discourse, more than mere speech, she is the unhindered turning of the Dharma. Furthermore, he lists 4 types of eloquence, which are the traditional ‘Four Unhindered Knowledges’ (catuḥpratisamvid (四無礙智) which allow bodhisattvas to teach the Dharma freely;

Dharma eloquence (法無礙辯)
1. Meaning eloquence (義無礙辯)
1. Phrase eloquence (辭無礙辯)
1. Delight-in-speaking eloquence (樂說無礙辯)

Zhiyi then connects this with the Four Noble Truths 四聖諦;

Dharma eloquence – clearly expounding the Dharma of suffering
- Meaning eloquence – penetrating the causal meaning behind afflictions
- Phrase eloquence – choosing words that reveal the path to cessation
- Delight-in-speaking eloquence – speaking the path with delight

Thien again, connects these with the Four Nirvāṇa Virtues 常樂我淨

Dharma eloquence – Virtue of Permanence (常 nitya). The Dharma abides permanently, expressed here through unimpeded speech
1. Meaning eloquence – Virtue of Bliss (樂 sukha). Understanding brings joy.
1. Phrase eloquence – Virtue of True Self (我 ātman). Demonstrating wisdom, free from obstruction.
1. Delight-in-speaking eloquence – Virtue of Purity (淨 śubha). Delight in speaking free from the kleśas.
Contemplative application

The Four Heavenly Kings protect the Dharma. Bodhisattvas (Sarasvati in this chapter) expound/spread the Dharma. The Four Noble Truths align with the practical aspects of the Dharma. The Four Nirvāṇa Virtues align with the fruition aspects of the Dharma. These two are inseparable.

Goddess of Merit chapter 功德天品

[Chapter 16: “The Great Goddess Śrī” of the 8400 translation]

Main doctrinal points

This chapter centres on Lakṣmī Devi (功德天 Kudoku ten – Goddess of Merit), aka Śrī, who vows to protect those who honour the sūtra.

Zhiyi’s interpretation

Lakṣmī is the personification of merit as a living deity who symbolises the accumulation of virtue through Dharma practice

Contemplative application

She is invoked for blessings, prosperity, and protection of courts and monasteries. She also represents our own innate store of merit that is realised through practice.

Earth Goddess chapter 堅牢地神品

[Chapter 18: “Sthāvarā, the Goddess of the Earth” of the 8400 translatoin]

Main doctrinal points

This chapter centres on Pṛthvī (堅牢地神 Kenrōjishin – ‘Firm Earth Goddess’, aka 地天 Jiten – Earth Goddess), aka Dṛḍhā 堅牢地神,who promises to support and protect those who uphold the Dharma. Some versions contain Sthāvarā 動地 as the name of the earth goddess

Zhiyi’s interpretation

Earth symbolises the stable foundation of the Dharma, which symbolises Buddha-nature as the ground of practice.

Contemplative application

Rituals invoke the Earth Goddess for success in agriculture, temple building, and stability in land (avoidance of natural disasters).
The Eart Goddess also represents the firmness of mind in meditation.

Fat Dispelling Spirit chapter 散脂鬼神品

[Chapter 19: “Saṃjñeya, the Great General of the Yakṣas” of the 8400 translation]

Main doctrinal points

This chapter centres on a little known deity called Sajjñeya-mahā-yaksa 僧慎爾耶, aka Saṃjñeya 散脂大将, aka Pañcika, who is a great yakṣa general. The name in Chinese 散脂 is a transliteration of the Sanskrit Saṃjñeya, but when read literally it means ‘Fat Dispelling’ which became a colloquial name for this being. This yakṣa general vows to protect those who uphold the Dharma.

Zhiyi’s interpretation

In general, ‘spritis’ or ‘demons’ represents our afflictions, and our mental and karmic hindrances. This yakṣa general represents the transformation of these afflictions and hindrances.

Furthermore, Zhiyi says the Sanskrit name should be properly rendered in Chinese as 散脂修摩 (Sanzhi xiūmó). Here Zhiyi interprets xiūmó 修摩 as ‘secret’ 密 – but not secret as in Esoteric. ‘Secret’ here is taken from his classification of the Dharma into 5 Periods and 8 Teachings. ‘Secret’ comes from the ‘four methods’ of sudden, gradual, secret and indeterminate. In this description, secret means a single teaching is given, but different individuals will have different understanding, as if there was a secret or “hidden” teaching that only they understood. In this sūtra commentary, Zhiyi gives four meanings to the term secret and connects these to the Four Siddhāntas

Secret name 名密 – corresponds to Worldly Siddhāntas. Conventional words point to deeper truths.
Secret practice 行密 – corresponds to Individual Siddhāntas. Although we learn the same practices, each person practices in their own way.
Secret wisdom 智密 – corresponds to Therapeutic Siddhāntas. The wisdom to diagnose and treat spiritual ailments is subtle and profound.
Secret principle 理密 – Ultimate Siddhāntas. Ultimate reality is the most subtle, most profound, therefore it is beyond the reach of most sentient beings.
Contemplative application

Through practice, our inner demons are eliminated through wisdom. Thus, they are guardians of practice.

Right Discussion chapter 正論品 and Good Collection chapter 善集品

[Possibly Chapter 11: “The Four Mahārājas Look Upon Devas and Humans” and Chapter 12: “The Four Mahārājas Protecting the Land”
OR Chapter 20: “The Teaching of the King’s Treatise” and Chapter 21: “King Susaṃbhava” of the 8400 translation?]

Main doctrinal points

These two chapters illustrate the importance of correct Dharma discussion, debate, dissemination, correcting wrong views, accumulating merit through virtuous deeds, and the role of dedicating merit in Mahayana practice.

Zhiyi’s interpretation

Human Kings propagate the sūtra, whilst Heavenly Kings assist and demonstrate proper methods for propagation, which illustrates the reciprocal relationship between earthly and celestial beings.

Contemplative application

It is important to understand that right discussion, dissemination, and correcting wrong views require both wisdom and compassion. We need an understanding of when, where and how to correct wrong views, to disseminate and discuss the Dharma.
This became the basis for scholastic debate in Tiantai and Tendai.

Ghost spirit chapter 鬼神品

[Chapter 22: “Protection and Care from Devas and Yakṣas” of the 8400 translation]

Main doctrinal points

This chapter catalogs a number of deities, such as yakṣas, rākṣasas, gandharvas, nāgas, etc, who promise to protect the sūtra and its devotees.

Zhiyi’s interpretation

In Chinese this chapter is called 鬼神, roughly translating as ‘Ghost/spirit’. Zhiyi gives a breakdown of the meaning and implications of the two words ‘Ghost’ and ‘Spirit’;

Ghost 鬼 – characterised by ‘might’ (威) referring to their ability to inspire both fear and reverence in others.
1. Spirit/deity 神 – characterised by ‘power’ (力) referring to their varying degrees of supernatural power, such as being able to effect nature (move mountains, fill seas, earth quakes), and to a lesser extent to manifest, disappear or transform their appearance.
Contemplative application

It is for the above reason why both classical and “local” deities are included in Buddhist practice, in order to protect and guard sentient beings and the country.
These beings also align with aspects of our consciousness.

Predictions chapter 授記品

[Chapter 23: “The Prophecy” of the 8400 translation]

Main doctrinal points

The main gist of this chapter is the predictions of Buddhahood for faithful devotees and Bodhisattvas in a similar way to the Lotus Sūtra.

Zhiyi’s interpretation

The prediction of Buddhahood serves to affirm the effectiveness of the Bodhisattva path. It also illustrates the continuity in practice of repentance, which generates merit, which leads to assurance of Buddhahood.

Contemplative application

We should be encouraged to persevere on the Buddhist path, knowing that due to our own Buddha-nature, we too are assured Buddhahood. Practicing repentance is an important step.

Healing Illness chapter 除病品

[Chapter 24: “Completely Curing Illness” of the 8400 translation]

Main doctrinal points

Both this chapter, and the chapter of the “Householder’s Son” (流水長者子品) are considered “broad responses” (廣答) and are essentially elaborations on how the sūtra heals those who recite it.

Zhiyi’s interpretation

Zhiyi states that this chapter should not be taken in isolation, but must be understood as part of the whole. He uses the framework of the Five Causes 五緣 in explaining this. The Five Causes 五緣 are a Tiantai framework that outlines the causes and conditions of how a sūtra and its contents come about, with this chapter being the “distant cause”.

Root Cause/Origin 本緣
1. Fundamental condition that brings about the teaching
1. The Buddha’s original intent
1. Enlightenment as the “root cause”
1. Distant Cause 遠緣
  1. Background circumstance that brings about the teaching
  1. Represented by figures, stories, symbolic settings, etc
  1. Broader karmic or cosmological contexts
1. Near Cause 近緣
  1. The “immediate trigger” or context for why the teaching was spoken at that moment
  1. Usually a question
  1. Often makes the teaching specific to time and place
1. Concluding Cause/Result 結緣
  1. How the teaching ties together the Buddha and the audience
  1. A “bond” between the audience and the dharma
  1. Often ensures continuity into later chapters or future lives
1. Integrative Cause/Converging 會緣
  1. The sūtra does not stand alone, but is part of the whole of the Buddhas Dharma
  1. Links back to the teaching of Ekayāna as found in sutras such as the Golden Light Sūtra and the Lotus Sūtra.
Contemplative application

This chapter became the basis of many Buddhist healing rituals. Zhiyi emphasises the importance of transforming suffering by seeing illness as empty.

Householder’s Son 流水長者子品

[Chapter 25: “Jalavāhana, the Head Merchant’s Son” of the 8400 translation]

Main doctrinal points

This chapter tells the story of Jalavāhana who’s name in Chinese is rendered into Chinese as 流水, both of which means “Water Bearer” or “Water Carrier”. Jalavāhana is the son of a merchant and physician in one of the Buddha’s previous lives (see the Jātaka tales). According to the story in this chapter, a goddess tells Jalavāhana that due to his name-sake, he should use water to save the fish that he saw being scorched by the sun.

Zhiyi’s interpretation

As with the previous chapter, Zhiyi calls this chapter a “distant cause” that should be viewed in conjunction with the rest of the sūtra, and not separate. He uses the characters of Jalavāhana’s name as symbols for the chapter;

Water 水 represents the dharma that purifies beings
Carrying 流, which is more directly translated as ‘flowing’ represents the constant pervasiveness of the Middle Truth
Contemplative application

The implication of this chapter is the use of dharma to remove afflictions. Zhiyi emphasises repentance as a method of healing illness caused by our afflictions. He also emphasises that this should be understood through the law of dependant origination.

This chapter became the basis of many water-offering and purification rites in China.

Self-Sacrifice chapter 捨身品

[Chapter 26: “Giving Away the Body” of the 8400 translation]

Main doctrinal points

This chapter recalls the story of one of the Buddha’s pervious lives, where he, as a bodhisattva, sacrificed himself to a tigress in order to save her newborn cubs.

Zhiyi’s interpretation

This story is an allegory for abandoning attachment to self as a supreme offering to the dharma. Thus it is an expression of dāna-pāramitā (perfection of giving)

Contemplative application

Do not cling to material objects, not even the body.

“Self-sacrifice” means to remove the sense of self/me/mine in meditation.

In China, this chapter inspired various practices offerings of things such as hair, blood, fasting, etc

Praise the Buddha chapter 讚佛品

[Chapter 27: “The Praise from the Bodhisattvas in the Ten Directions” of the 8400 translation]

Main doctrinal points

Final praises of the Buddha and concluding the sūtra

Zhiyi’s interpretation

This chapter marks the circulation (流通分) aspect of the sutra: i.e., to spread the teachings.

Zhiyi uses this chapter and the act of praise to summarise the whole sūtra;

Integration of the Three Truths – Praising the Buddha is not mere conventional expressions but embody the profound interrelation of the Three Truths, reflecting ultimate reality.
1. Skilful Means – the act of praise is used by the Buddha as a skilful device by adapting the teaching and practice of the Dharma for the different capacities and capabilities of different sentient beings.
1. Function and Wisdom – praise has a dual aspect of function (guiding sentient beings to faith), and as an illustration of the inseparability of compassion and wisdom in Buddhist practice.
1. Non-duality of praise and praised – further to the above dual aspect, there is also the non-dual aspect in that all beings have buddha-nature, meaning the subject (person praising) and the object (that which is being praised) are fundamentally the same.
Contemplative application

Praise is not just expressions of devotion. Praising the Buddha = affirming Buddha-nature of all beings.

The act of praise ensures the Dharma’s endurance.

This end chapter was used in various liturgies in China.