The Sūtra of the Sublime Golden Light (1)
Chapter 13: The Dhāraṇī of Nonattachment
Toh 555
Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 19.a–151.a
- Chödrup
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Translated by Peter Alan Roberts and team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
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Table of Contents
Summary
The Sūtra of the Sublime Golden Light has held great importance in Buddhism for its instructions on the purification of karma. In particular, much of the sūtra is specifically addressed to monarchs and thus has been significant for rulers—not only in India but also in China, Japan, Mongolia, and elsewhere—who wished to ensure the well-being of their nations through such purification. Reciting and internalizing this sūtra is understood to be efficacious for personal purification and also for the welfare of a state and the world.
In this sūtra, the bodhisattva Ruciraketu has a dream in which a prayer of confession emanates from a shining golden drum. He relates the prayer to the Buddha, and a number of deities then vow to protect it and its adherents. The ruler’s devotion to the sūtra is emphasized as important if the nation is to benefit. Toward the end of the sūtra are two well-known narratives of the Buddha’s previous lives: the account of the physician Jalavāhana, who saves and blesses numerous fish, and that of Prince Mahāsattva, who gives his body to a hungry tigress and her cubs.
This is the longest version of The Sūtra of the Sublime Golden Light preserved in the Kangyur. It comprises thirty-one chapters and was translated into Tibetan primarily from Yijing’s Chinese translation in the early ninth century.
Acknowledgements
This sūtra was translated into English by Peter Alan Roberts. Ling Lung Chen, Wang Chipan, Xiaolong Diao, Ting Lee Ling, and H. S. Sum Cheuk Shing were consultants for the Chinese versions of the sūtra. Emily Bower was the project manager and editor. Tracy Davis was the copyeditor. With thanks to Michael Radich for sharing his research on the sūtra.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The translation of this text has been made possible through the generous sponsorship of Zhang Da Da.
Text Body
The Sublime Golden Light, the Supremely Victorious King of Sūtras
Chapter 13: The Dhāraṇī of Nonattachment
834 Then the Bhagavat said to Venerable Śāriputra, “Śāriputra, there is the Dharma teaching called The Dhāraṇī of Nonattachment. It is a Dharma that must be accomplished by the bodhisattvas. It was held by the bodhisattvas of the past. It is the mother of the bodhisattvas.”
Venerable Śāriputra asked the Bhagavat, “Bhagavat, what is the word and the meaning835 of dhāraṇī? Bhagavat, that which is called dhāraṇī does not have a direction or location. Neither is it without a direction or location.”
The836 Bhagavat replied to Venerable Śāriputra, “Śāriputra, it is excellent, excellent that you have correctly entered the Mahāyāna, that you believe in the Mahāyāna, and that you revere the Mahāyāna. [F.99.b] As you have said, that which is called dhāraṇī does not have an existing direction or location, and neither is it without an existent direction or location. It is not a phenomenon. It is not a nonphenomenon. It is not past, it is not future, and it is not present. It is not a thing, and it is not nothing. It is not a condition, and it is not a noncondition. It is not composite, and it is not noncomposite. It is not the creation of a phenomenon, and it is not the cessation of a phenomenon.
“Nevertheless, in order to benefit bodhisattvas, that word is taught. The power of the qualities of a dhāraṇī, the way of its valid path, and the presentation of its might are the qualities of the buddhas, the correct conduct of the buddhas, the training of the buddhas, the secret intention of the buddhas, and the source of the appearance of the buddhas, and therefore The Dhāraṇī of Nonattachment is a supremely wonderful Dharma teaching.”
Then837 Venerable Śāriputra said to the Bhagavat, “Bhagavat Sugata, I pray that you teach the practice of this dhāraṇī to me. If bodhisattvas remain within this, they will become irreversible from enlightenment, their valid prayers will be fulfilled, they will have no location, they will attain natural eloquence, and they will attain that which is marvelous and wonderful. This will all come from having obtained this dhāraṇī.”
“Excellent, Śāriputra, excellent! It is so! It is so!” replied the Bhagavat. [F.100.a] “Just as you have said, if a bodhisattva obtains this dhāraṇī, that individual should be known to be no different from the buddhas. Someone who makes offerings to, honors, venerates, and provides requisites for that bodhisattva should be known as making offerings to the buddhas.
“Śāriputra, if any other individual who hears, acquires, possesses, reads, recites, and believes in this dhāraṇī is honored, offered to, and served as if they are in that way no different from the buddhas, then through that cause and condition the highest result will be attained.”
tadyathā | sandhāraṇi utdhāraṇi susaṃpratiṣṭhite sunāma supratiṣṭhite vijayabala sattyapratijñā suāroha jñānapratiutpādani avanāvani abhiṣiñcani abhivyāhāra838 śubhavati suniḥśrita839 bahuguṃbha abhivadā svāhā |
“Śāriputra,” said the Bhagavat, “know that if a bodhisattva is established in these words of the unbounded dhāraṇī and possesses it perfectly, then for one eon, for a hundred eons, for a thousand eons, for a hundred thousand eons, the true prayers created by that individual will not be concluded, and their body will not be harmed by swords, sticks, poison, water, fire, or vicious wild animals.
“Why is that? Śāriputra, it is because this Dhāraṇī of Nonattachment is the mother of the buddhas of the past, the mother of the buddhas of the future, and the mother of the buddhas of the present.
“Śāriputra, if someone were to fill ten asaṃkhyeya trichiliocosm world realms with the seven jewels [F.100.b] and offer them to the tathāgatas, and were to offer them excellent, perfect clothing and food of various kinds for asaṃkhyeya eons, the merit that comes from someone who possesses just one word of this dhāraṇī would be still far greater.
“Why is that? Śāriputra, it is because this extremely profound Dharma teaching of the unbounded dhāraṇī is the mother of the tathāgatas.”
At that time, Śāriputra and the entire great assembly became extremely joyful on hearing those words, so that they all wished to possess that dhāraṇī.840
The conclusion of “The Dhāraṇī of Nonattachment,” the thirteenth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.”
Bibliography
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gser ’od dam pa’ i mdo. Toh 555, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 19.a–151a.
gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇaprabhāsottamasūtrendrarājanāmamahāyānasūtra). Toh 556, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 151.b–273.a. English translation The Sūtra of the Sublime Golden Light (2) 2024.
gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇaprabhāsottamasūtrendrarājanāmamahāyānasūtra). Toh 557, Degé Kangyur vol. 90 (rgyud ’bum, pha), folios 1.a–62.a. English translation The Sūtra of the Sublime Golden Light (3) 2024.
Hebu jin guangming 合部金光明經. Taishō 664 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Bao Gui 寶貴).
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Translations
Emmerick, R. E. The Sūtra of Golden Light. Oxford: The Pali Text Society, 2004.
Foundation for the Preservation of the Mahayana Tradition (FPMT). Sutra of Golden Light, 21-Chapter.
Nobel, Johannes. Suvarṇaprabhāsottamasūtra, Das Goldglanz-Sutra, ein Sanskrittext des Mahayana Buddhismus. I-Tsing’s chinesische Version und ihre Übersetzung. Leiden: E. J. Brill, 1958.