The Sūtra of the Sublime Golden Light (1)
Chapter 2: The Teaching of the Lifespan of the Tathāgata
Toh 555
Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 19.a–151.a
- Chödrup
Imprint
Translated by Peter Alan Roberts and team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.2.8 (2025)
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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 2: The Teaching of the Lifespan of the Tathāgata
At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu.67 He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.
The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”
He also thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. What are those two? Not killing beings and giving food and drink to others.’ The Bhagavat Śākyamuni has forsaken killing beings and has practiced68 the path of the ten good actions for many countless hundreds of thousands of quintillions of eons. [F.24.a] He has always given food and drink to all hungry beings, even satisfying them with his own flesh, blood, bones, legs,69 and so on, not to mention any other kind of food and drink.”
When that bodhisattva was thinking that about the Bhagavat, through the power of the blessing of the Bhagavat his house became instantly vast and immense, decorated and clean, adorned by blue beryls70 and various jewels, so that it was like a buddha realm that was permeated by the wafting, sublime scents of supreme perfumes that transcended the perfumes of the devas.
In the four71 directions there spontaneously72 appeared perfect lion thrones made of the four sublime jewels, covered by divine precious cloth. On those thrones were sublime lotuses adorned by various jewels, and their sizes were in proportion to those of the tathāgatas.
Upon those lotuses there were four tathāgatas: Akṣobhya of the east, Ratnaketu of the south, Amitāyus of the west, and Dundubhisvara of the north. Those tathāgatas each sat cross-legged on their individual thrones and radiated light rays that spread through and illuminated the great city of Rājagṛha, the trichiliocosm world realm, and throughout as many buddha realms in the ten directions as there are grains of sand in the Ganges River. A rain of divine flowers fell, and the sound of divine music played. At that time, through the power of the Bhagavat’s blessing, all beings in this trichiliocosm world realm experienced perfect bliss and were free of all distress.73 [F.24.b] Those who did not have all their limbs became complete. The blind saw; the deaf heard; the mute spoke; the stupid became wise; those who were disturbed regained their minds; the unclothed became clothed; those who were inferior and derided became respected by others; those with dirty bodies became clean; and extremely wonderful, beneficial things such as had never been seen before appeared in this world realm.
On seeing the four tathāgatas and those wonderful, amazing things, the bodhisattva74 Ruciraketu was delighted and overjoyed. He placed his palms together in homage and with a one-pointed mind gazed upon the superior features of the tathāgatas.
He also wondered why the Tathāgata Śākyamuni, who possesses limitless qualities, has only the lifespan he has, thinking, “Why does the Tathāgata Śākyamuni, even though he possesses limitless qualities, have such a short life of only eighty years?”
The four bhagavats then said to the bodhisattva Ruciraketu, “Noble one,75 except for we who have unsurpassable omniscience, we do not see any brahmās, māras, mendicants, brahmins, humans, or nonhumans in this world with its devas who can know or calculate the end of the lifespan of the Tathāgata.”
When those bhagavats taught the lifespan of the Bhagavat Śākyamuni, through the power of the blessing of the Bhagavat, the devas in the desire and form realms, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, [F.25.a] the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas gathered and came to the bodhisattva Ruciraketu’s house.
Then those four bhagavats within that vast assembly recited these verses in order to teach the length of the lifespan of the Tathāgata Śākyamuni:
Then the bodhisattva Ruciraketu, having heard from those four tathāgatas the teaching on the lifespan of the Bhagavat Śākyamuni, asked those bhagavats, [F.25.b] “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”
The four bhagavats replied to the bodhisattva Ruciraketu, “Noble one, the Bhagavat Śākyamuni has come into the world at the time of the five degenerations. Humans have a hundred-year lifespan, an inferior nature, few and feeble good roots, and no aspiration. Therefore, most of those beings have the view that there is a self, the view that there is an individual, the view that there is a being and a soul, and the view that there is a spirit; they hold erroneous views, the view that there is ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. Therefore, the Tathāgata Śākyamuni manifests such a short lifespan so as to benefit many beings and many tīrthikas, so that they will develop true knowledge and quickly attain the highest, most complete enlightenment.
“Moreover, noble one, if those beings see the Tathāgata passing into nirvāṇa, that will cause them to perceive him as being extremely difficult to see. They will perceive misery, suffering, and so on,79 and they will quickly obtain, possess, carry, read, chant, comprehend, and teach others the teachings of the sūtras spoken by the Buddha Bhagavat and they will not criticize them.80 That is why the Tathāgata manifests such a short lifespan.
“Why is that? If beings saw that the Tathāgata did not pass into nirvāṇa, they would not reverently attend upon him.81 They would not perceive him as extremely difficult to meet, and they would not obtain, possess, read, chant, comprehend, and teach others82 the profound sūtras spoken by the Tathāgata. [F.26.a] Why is that? They would have no reverence because they would always see the Buddha.
“As an analogy, noble one, if a man saw that his father83 had many jewels and increasing wealth, he would not perceive that wealth as wonderful or a rare sight. Why is that? It is because he would perceive his father’s84 wealth to be permanent.
“Noble one, in the same way, if these many beings saw that the Bhagavat never passed into nirvāṇa, they would not perceive him as wonderful and difficult to see. Why would that be? Because they would see him as permanent.
“As another analogy, noble one, if a man who had poor parents devoid of wealth went to a king’s palace or a great minister’s mansion and saw it filled with various precious treasuries and wealth, he would perceive this as marvelous and difficult to encounter. Then that poor man would commence on various methods in order to acquire wealth and would do so with diligence and without idleness.85 Why would he do that? He would do so in order to leave behind poverty and destitution and to experience the enjoyment of happiness.
“In the same way, noble one, if those many beings see that the Tathāgata passes into nirvāṇa, they will perceive him as difficult to see, they will develop the perception of him as difficult to see, and so on, up to the perception of misery, suffering, and so on. Moreover, they will think, ‘The tathāgatas appear in the world only after countless, measureless eons have passed. Like fig tree flowers, they hardly ever appear, and then just one time.’86 Thus those many beings will think of him as wonderful and perceive him as difficult to see. [F.26.b] Then if they see the Tathāgata, they will have veneration and delight, and if they hear the true Dharma teaching, they will perceive it as being the true teaching and they will correctly hold all the sūtras and not criticize them.
“Therefore, noble one, because of those causes and conditions, the Tathāgata does not remain long in the world but passes into nirvāṇa.
“Noble one, the tathāgatas ripen beings through knowing such skillful methods.”
Then, having spoken, the four tathāgatas vanished.
The bodhisattva87 Ruciraketu then went to Vulture Peak Mountain together with countless hundreds of thousands of bodhisattvas and the countless hundreds of thousands of quintillions88 of other beings. They arrived before the omniscient Tathāgata Śākyamuni and bowed their heads to the feet of the Bhagavat and sat to one side.
The bodhisattva Ruciraketu then described in detail what had occurred.
At that time, the four tathāgatas89 came to where the Bhagavat Śākyamuni was on Vulture Peak Mountain, sat upon the thrones in their individual directions, and said to their bodhisattva attendants, “Noble ones, go to the Bhagavat Śākyamuni and repeat to him these words of ours, asking after his health: ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ Also say this to him: ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness,90 were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, [F.27.a] that would be excellent, excellent! And we also would rejoice in it.’ ”
Those attendants then approached the Bhagavat Śākyamuni from their different directions, bowed their heads to his feet, arranged themselves in a particular place, and in unison made this request to the Bhagavat: “Those teachers of devas and humans, with their limitless voices, inquired after your health,91 asking, ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ They also said, ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent!’ ”
Then the tathāgata arhat92 samyaksaṃbuddha Śākyamuni said to those bodhisattva attendants, “It is excellent, excellent that those four tathāgatas have requested the true Dharma in order to bring benefit and happiness to all beings!”93
At that time, in that great assembly, there was a brahmin of the Kauṇḍinya family, the Dharma master Vyākaraṇa.96 Together with a retinue of countless hundreds of thousands of brahmins, he had made offerings to the Bhagavat. [F.27.b] On hearing the Tathāgata speak the words “passing into nirvāṇa,”97 he shed tears. Weeping,98 he bowed down to the Bhagavat’s feet and said to the Bhagavat, “If the Tathāgata truly has love for and great compassion for beings, through your kindness benefit them and bring them happiness. You are like our mother and father, and therefore there is no one else who is like that. You are a protector and refuge for the whole world,99 and therefore you are as bright and pure as the full moon. You bring illumination with your great wisdom, and therefore you are like the rising sun.100 You look upon all beings equally, with an affection that is no different from that for Rāhula. I pray that the Bhagavat will give me permission to make a prayer.”
Then the Bhagavat remained silent. Through the power of the blessing of the Bhagavat, a Licchavī101 youth who was present there, by the name of Seen as Delightful by All Beings,102 said to the Kauṇḍinya brahmin, “O great brahmin, what kind of prayer103 are you intent on receiving today from the Bhagavat? I will give it to you.”
“O young man,”104 replied the brahmin, “I wish to make offerings to the unsurpassable Bhagavat, and therefore today I am requesting from the Tathāgata a relic the size of a mustard seed. Why is that? I have heard that in the past, when a noble man or noble woman had obtained a relic the size of a mustard seed and with veneration honored it and made offerings to it, that individual was reborn in the Trāyastriṃśa paradise and became Śakra, the lord of the devas.” [F.28.a]
The youth then said to the brahmin, “If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.”
“Well done, young man,” replied the brahmin. “This Supremely Victorious King of Sūtras, the Sublime Golden Light is very profound and supreme. It is difficult to know, difficult to penetrate, and therefore even the śrāvakas and pratyekabuddhas will not comprehend it. Therefore, it goes without saying that we, low-class people105 from the borderlands, with little, limited knowledge, will not understand it.106 That is why today I seek a relic107 of the Tathāgata that is the size of a mustard seed. I will take it to my land, place it in a precious casket,108 and make offerings to it and honor it with veneration. Then, when I have passed away, I will be Śakra, the lord of the devas,109 and will continually experience happiness. For my sake, why don’t you make a prayer today to the one with wisdom and virtuous conduct?”110
Having heard those verses, the brahmin Dharma master Vyākaraṇa then replied in verse to Seen as Delightful by All Beings, the Licchavī youth: [F.29.a]
Then thirty-two thousand devas within that assembly, having heard that teaching on the length of the extremely long lifespan of the Tathāgata, developed the aspiration for the highest, most complete enlightenment. They had attained marvelous, wonderful happiness, delight, and joy, and they all spoke these verses in one voice:
After the bodhisattva Ruciraketu heard in the presence of the Bhagavat the teaching on the Tathāgata Śākyamuni’s lifespan directly from the four tathāgatas, those two great beings, and the devas, he rose from his seat, placed his palms together, and reverently said, “Bhagavat, if truly in this way the tathāgatas do not pass into nirvāṇa and do not leave relics, why is it taught in the sūtras that the Buddha passes into nirvāṇa and leaves relics, and that past buddhas also have manifested a deceased body and left it in the world so that devas and humans can show veneration and respect and make offerings, so that devas and humans, through making offerings and showing veneration, will attain immeasurable merit? Today it has been said that there are none, and so I have doubt and uncertainty. Bhagavat, I pray that you regard us with compassion and elucidate this in detail.”139
The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the great assembly, “This is what you should know: the teaching that there is a passing into nirvāṇa and that there are relics is taught with an implied meaning. Therefore, listen one-pointedly to what that meaning is.
“Noble one, the bodhisattva mahāsattvas know to understand in this way, through these ten qualities, that the Tathāgata, the complete Buddha,140 teaches the ultimate great passing into nirvāṇa according to the meaning of its true nature.
“What are these ten?
“First, nirvāṇa means that the tathāgatas have completely eliminated every obscuration by the kleśas and every obscuration of knowledge; they have all ceased. [F.30.a]
“Second, nirvāṇa means that the tathāgatas have perfectly realized that beings have no essence and phenomena have no essence.
“Third, nirvāṇa means that there is a transformation of the state of the body and the state of qualities.
“Fourth, nirvāṇa means that the causes and conditions for benefiting beings have naturally ceased.
“Fifth, nirvāṇa means that there is the direct attainment of the Dharma body because of the sameness and absence of differentiation in the characteristics of the true nature.
“Sixth, nirvāṇa means that there is the realization that there is no duality in the nature of saṃsāra and nirvāṇa.
“Seventh, nirvāṇa means that purity is manifested through the realization of the root of phenomena.
“Eighth, nirvāṇa means that there has been perfect practice of meditation on all phenomena being devoid of birth and devoid of cessation.
“Ninth, nirvāṇa means that there has been the attainment of wisdom through the sameness of the true nature, the realm of phenomena, and the ultimate conclusion.
“Tenth, nirvāṇa means that there is the attainment of there being no difference between the nature of all phenomena and the nature of nirvāṇa.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“First, desire is the basis of the kleśas, so they arise from desire; the buddha bhagavats completely eliminate desire, and this is called nirvāṇa.
“Second, the tathāgatas have completely eliminated the kleśa of desire, and therefore they do not gain acquisition of any phenomenon. Because they do not gain such acquisition, they have no going, no coming, and no acquisition. Therefore, this is called nirvāṇa.
“Third, in that way the tathāgatas have no going, have no coming, and have no grasping; this is the Dharma body, which has no birth and no cessation. This absence of birth and cessation is called nirvāṇa.
“Fourth, that absence of birth and cessation is indescribable in words; it is beyond the scope of words. Therefore, this is called nirvāṇa.
“Fifth, there is the attainment of the transformation of birth and cessation being solely that of phenomena having no self and no individual. Therefore, this is called nirvāṇa.
“Sixth, the buddhas have realized that the kleśas and the proximate kleśas are incidental stains and that the true nature is primary and has no going or coming. Therefore, this is called nirvāṇa.
“Seventh, that which is the true nature is valid; everything else is invalid. Therefore, that which is the valid true nature is a tathāgata, and therefore this is called nirvāṇa.
“Eighth, that which is the ultimate conclusion is free of mental elaboration, and only a tathāgata directly perceives that ultimate conclusion. That elimination of mental elaboration is called nirvāṇa. [F.31.a]
“Ninth, that which is birthlessness is valid; that which is birth is untrue. So, childlike fools sink into the swamp of saṃsāra and are swept away by desire, while the body of the Tathāgata is truly without any invalidity—this is called nirvāṇa.
“Tenth, invalid phenomena arise from conditions, while that which is a valid phenomenon does not arise from conditions; the nature of that which is the Dharma body of a tathāgata is valid. Therefore, this is called nirvāṇa.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“What are these ten?
“First, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore, they have completely dispelled incorrect views of generosity and its results, and thus this is called nirvāṇa.
“Second, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, they have completely dispelled incorrect views of correct conduct and its results, and thus this is called nirvāṇa.
“Third, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, they have completely dispelled incorrect views of patience and its results, and thus this is called nirvāṇa. [F.31.b]
“Fourth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore, they have completely dispelled incorrect views of diligence and its results, and thus this is called nirvāṇa.
“Fifth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, they have completely dispelled incorrect views of meditation and its results, and thus this is called nirvāṇa.
“Sixth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, they have completely dispelled incorrect views of wisdom and its results, and thus this is called nirvāṇa.
“Seventh, the tathāgatas have perfectly realized that there is no essence within all beings and all that are not beings—in all phenomena—and so they have completely dispelled incorrect views of those. Thus, this is called nirvāṇa.
“Eighth, those who have craving and attachment within themselves will be engaged in seeking. Because of being engaged in seeking, they will experience many different kinds of suffering. The tathāgatas have perfectly realized that eliminating craving within oneself will bring seeking to an end, and therefore they have no seeking. Thus, this is called nirvāṇa.
“Ninth, all composite phenomena have a number and measure, and noncomposite phenomena are free of number and measure. The tathāgatas have discarded composite phenomena and manifested noncomposite phenomena, and therefore have no number or measure. Thus, this is called nirvāṇa. [F.32.a]
“Tenth, the tathāgatas have perfectly realized that the nature of all beings and phenomena is empty and there is no existing essence of emptiness other than that emptiness—that itself is the true Dharma body, and thus this is called nirvāṇa.
“Noble one, those are the ten qualities of the teaching that there is nirvāṇa.
“Also, noble one, why would the tathāgatas not passing into nirvāṇa not be a wondrous marvel? There are also ten wondrous qualities of the Dharma, which are the activities of the tathāgatas.
“What are these ten?
“First, saṃsāra has defects while nirvāṇa is peace. But because they know the sameness of saṃsāra and nirvāṇa, they do not have the activity of either remaining in saṃsāra or remaining in nirvāṇa, but never weary of benefiting141 beings. That is an activity of the tathāgatas.
“Second, concerning beings, the tathāgatas do not think, ‘These childlike, ordinary beings engage in incorrect views and so are bound by the kleśas. Therefore, today I will make them discern and understand, and then liberate them.’142 Instead, through the power of their previous love and good roots, without any thought they spontaneously liberate those beings in accordance with their faculties, natures, wishes, and aspirations, and they give them valid teachings until the future’s end. [F.32.b] That is an activity of the tathāgatas.
“Third, even though the tathāgatas do not think, ‘I shall benefit beings today by teaching them the twelve forms of the teaching,’ nevertheless through the power of the virtue of their past kindness they teach beings extensively until the future’s end, which has no end. That is an activity of the tathāgatas.
“Fourth, the tathāgatas do not think, ‘Today I shall go to the villages, towns, and suburbs and obtain alms from the palaces and homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on.’ Nevertheless, through the power of their previous habituation to certain conduct of body, speech, and mind, they spontaneously go there to bring benefit and receive alms. That is an activity of the tathāgatas.
“Fifth, in the bodies of the tathāgatas there is no hunger or thirst, no feces or urine, and no signs of weakness. Though they receive alms, they do not consume them and have no such thought to do so, but nevertheless, in order to benefit beings,143 they manifest the characteristics of consuming alms. That is an activity of the tathāgatas.
“Sixth, the tathāgatas do not think, ‘I shall teach the Dharma according to the higher, medium, and lesser capabilities of these many beings.’ Nevertheless, without thought, they teach the Dharma in exact accordance with the factors144 of their capabilities and capacities. That is an activity of the tathāgatas.
“Seventh, the tathāgatas do not think, ‘Those beings have no reverence and respect for me, always criticize and abuse me, and therefore I shall not speak to them, but these beings are always reverential and respectful to me and praise me, and so I shall speak with them.’ Instead, a tathāgata regards them all equally with love and compassion, without any duality. [F.33.a] That is an activity of the tathāgatas.
“Eighth, the tathāgatas do not have love or hate, pride, desire, avarice, or kleśas. Instead, they always praise delighting in solitude, having little desire, and avoiding crowds. That is an activity of the tathāgatas.
“Ninth, there is not a single phenomenon that tathāgatas do not know or perfectly understand; they are directly perceived by wisdom that is like a mirror. Though they have no thoughts,145 the tathāgatas see the karma that beings create and, in accord with their minds, guiding them through methods, they cause them to come forth from saṃsāra. That is an activity of the tathāgatas.
“Tenth, the tathāgatas do not delight in seeing beings become wealthy and prospering, and they do not become distressed on seeing them decline and become poor. Nevertheless, the tathāgatas spontaneously, with great unimpeded compassion, protect and gather those beings they see accomplishing correct conduct, and if they see beings accomplishing incorrect conduct, they also spontaneously, with great unimpeded compassion, protect and gather them. That is an activity of the tathāgatas.
“Noble one, know in that way that the tathāgata arhat samyaksaṃbuddhas manifest the possession of infinite valid activities. You should know that those are the true qualities of nirvāṇa. [F.33.b]
“The passing into nirvāṇa that is sometimes seen is a manifestation made through wisdom in methods. When the tathāgatas leave relics, beings will respect them, venerate them, and make offerings to them. This occurs because of the power of the good roots of the kindness of the tathāgatas. Whoever makes those offerings will in the future be free of the eight unfavorable states, will honor tathāgatas, will meet kalyāṇamitras, will not discard a virtuous mind, will possess immeasurable ripening merit, will quickly set forth from saṃsāra, and will not be destroyed or bound by saṃsāra. You should dedicate yourself without inattentiveness to accomplishing such sublime conduct as that.”
Then the bodhisattva Ruciraketu, having heard directly from the Bhagavat the teaching on not passing into nirvāṇa and on extremely profound activities, placed his palms together in veneration and said, “From today onward, I will understand that the Tathāgata, the great teacher, does not pass into nirvāṇa and that his leaving relics is done to benefit146 beings. Therefore, I am happy, pleased, joyful, and amazed and astonished.”
When this chapter that teaches the lifespan of the Tathāgata was taught, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment, which has no equal.
The four tathāgatas vanished. The bodhisattva Ruciraketu, having bowed down to the Bhagavat’s feet and having risen, returned to sit in that place.
This concludes “The Teaching of the Lifespan of the Tathāgata,” [F.34.a] the second chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.” [B2]
Bibliography
Primary Sources in Tibetan and Chinese
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).
Jin guangming jin 金光明經. Taishō 663 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Dharmakṣema, a.k.a. Tan Wuchen 曇無讖).
Jin guangming zuisheng wang jin 金光明最勝王經. Taishō 665 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Yijing 義淨).
Secondary References—Kangyur
dkyil ’khor thams cad kyi spyi’i cho gag sang ba’i rgyud (Sarvamaṇḍalasāmānyavidhiguhyatantra). Toh 806, Degé Kangyur vol. 96 (rgyud, wa), folios 141.a–167.b.
’jam dpal gyi rtsa ba’i rgyud (Mañjuśrīmūlakalpa). Toh 543, Degé Kangyur vol.88 (rgyud, na), folios 105.a–351.a. English translation The Root Manual of the Rites of Mañjuśrī 2020.
’od srung kyi le’u zhes bya ba theg pa chen po’i mdo (Kāśyapaparivartanāmamahāyānasūtra). Toh 87, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 119.b–151.b.
ral pa gyen brdzes kyi rtog pa chen po byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa zhes bya ba (Ūrdhvajaṭāmahākalpamahābodhisattvavikurvaṇapaṭalavisarā bhagavatī āryatārāmūlakalpanāma). Toh 724, Degé Kangyur vol. 93 (rgyud, tsa), folios 205.b–311.a, and vol. 94 (rgyud, tsha), folios 1.a–200.a.
blo gros mi zad pas zhus pa zhes bya ba theg pa chen po’i mdo (Akṣayamatiparipṛcchānāmamahāyānasūtra). Toh 89, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 175.b–182.b.
lang kar gshegs pa’i theg pa chen po’i mdo (Laṅkāvatāramahāyānasūtra). Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
las kyi sgrib pa gcod pa zhes bya ba theg pa chen po’i mdo (Karmāvaraṇapratipraśrabdhināmamahāyānasūtra) Toh 219, Degé Kangyur vol. 62 (mdo sde, tsha), folios 297.b–307.a. English translation Putting an End to Karmic Obscurations 2024.
Secondary References—Tengyur
Ajitaśrībhadra. dga’ ba’i bshes gnyen gyi rtogs pa (Nandamitrāvadāna). Toh 4146, Degé Tengyur vol. 269 (’dul ba, su), folios 240.a–244.b.
Ānandagarbha. rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byungs ba (Vajradhātumahāmaṇḍalopāyikāsarvavajrodaya). Toh 2516, Degé Tengyur vol. 62 (rgyud, ku), folios 1.a–50.a.
Anonymous. rgyal po gser gyi lag pa’i smon lam (Rājasuvarṇabhujapraṇidhāna). Toh 4380, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 309b–310a.
Anonymous. ’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañjuvajrodayamaṇḍalopāyikāsarvasattvahitāvahā). Toh 2590, Degé Tengyur vol. 65 (rgyud, ngu), folios 225.a–274.a.
Anonymous. gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇaprabhāsottamasūtrendrapraṇidhāna). Toh 4379, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 304.b–309.b.
Āryadeva. spyod pa bsdud pa’i sgron ma (Caryāmelāpakapradīpa). Toh 1803, Degé Tengyur vol. 65 (rgyud, ngi), folios 57.a–106.b.
Bhavya. dbu ma rin po che’i sgron ma (Madhyamakaratnapradīpa). Toh 3854, Degé Tengyur vol. 199 (dbu ma, tsha), folios 259.b–289.a.
Bhavyakīrti. sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhisaṁdhiprakāśikānāmavyākhyāṭīkā). Toh 1793, Degé Tengyur vols. 32–33 (rgyud, ki), folios 1.b–292.a, and (rgyud, khi), folios 1.b–155.a.
Bodhisattva. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samantamukhapraveśaraśmivimaloṣṇīṣaprabhāsadhāraṇīvacanasūtrāntoddhṛtāṣṭottaraśatacaityāntarapañcacaityanirvapaṇavidhi). Toh 3068, Degé Tengyur vol. 74 (rgyud, pu), folios 140.a–153.a.
Buddhānandagarbha. de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarvadurgatipariśodhanatejorājatathāgatārhatsamyaksaṃbuddhanāmakalpaṭīkā). Toh 2628, Degé Tengyur vol. 68 (rgyud, ju), folios 1.a–97.a.
Dharmakīrtiśrī. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛttidurbodhālokanāmaṭīkā). Toh 3794, Degé Tengyur vol. 86 (sher phyin, ja), folios 140.b–254.a.
Dharmamitra. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhisamayālaṃkārakārikāprajñāpāramitopadeśaśāstraṭīkāprasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1.a–110.a.
Dīpaṁkaraśrījñāna. dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratnakaraṇḍodghāṭanāmamadhyamakopadeśa). Toh 3930, Degé Tengyur vol. 212 (dbu ma, ki), folios 96.b–116.b.
Dīpaṁkaraśrījñāna. byang chub lam gyi sgron ma’i dka’ ’grel (Bodhimārgapradīpapañjikā). Toh 3948, Degé Tengyur vol. 213 (mdo ’grel, khi), folios 241.a–293.a.
Dīpaṁkaraśrījñāna. mngon par rtogs pa rnam par ’byed pa (Abhisamayavibhaṅga). Toh 1490, Degé Tengyur vol. 22 (rgyud, zha), folios 186.a–202.b.
Ekādaśanirghoṣa. rdo rje ’chang chen po’i lam gyi rim pa’i man ngag bdud rtsi gsang ba (Mahāvajradharapathakramopadeśāmṛtaguhya). Toh 1823, Degé Tengyur vol. 35 (rgyud, ngi), folios 267.b–278.a.
Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārāloka). Toh 3791, Degé Tengyur vol. 85 (sher phyin, cha), folios 1.a–341.a.
Kāmadhenu. ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarvadurgatipariśodhanatejorājanāmamahākalparājaṭīkā). Toh 2625, Degé Tengyur vol. 666 (rgyud, cu), folios 231.a–341.a.
Mañjuśrīkīrti. ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśrīnāmasaṃgītiṭīkā). Toh 2534, Degé Tengyur vol. 63 (gyud, khu), folios 115.b–301.a.
Paltsek (dpal brtsegs). gsung rab rin po che’i gtam rgyud dang shA kya’i rabs rgyud. Toh 4357, Degé Tengyur vol. 306 (sna tshogs, co), folios 239.a–377.a.
Paltsek (dpal brtsegs). pho brang stod thang lhan dkar gyi chos ’gyur ro cog gi dkar chag (Buddhavacanasūcilipi). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), folios 294.b–310.a.
Pramuditākaravarman. gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhyasamājatantrarājaṭīkācandraprabhā). Toh 1852, Degé Tengyur vol. 41 (rgyud, thi), folios 120.a–313.a.
Sahajalalita. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par blta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samantamukhapraveśaraśmivimaloṣṇīṣaprabhāsasarvatathāgatahṛdayasamayavilokitanāmadhāraṇīvṛtti). Toh 2688, Degé Tengyur vol. 71 (rgyud, thu), folios 269.a–320.b.
Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.
Sthiramati. rgyan dam pa sna tshogs rim par phye ba bkod pa (Paramālaṃkāraviśvapaṭalavyūha). Toh 2661, Degé Tengyur vol. 68 (rgyud, ju), folios 317.a–339.a.
Vairocanarakṣita. bslab pa me tog snye ma (Śikṣākusumamañjarī). Toh 3943, Degé Tengyur vol. 213 (dbu ma, khi), folios 196.a–217.a.
Various authors. bye brag tu rtogs par byed pa [chen po] (Mahāvyutpatti*). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), folios 1.a–131.a.
Various authors. sgra sbyor bam po gnyis pa. Toh 4347, Degé Tengyur vol. 306 (sna tshogs, co), folios 131.b–160.a.
Vinayadatta. sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśanāmamahāmāyāmaṇḍalopāyikā). Toh 1645, Degé Tengyur vol. 25 (rgyud, ya), folios 290.a–309.a.
Vitapāda. gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhyasamājamaṇḍalopāyikāṭīkā). Toh 1873, Degé Tengyur vol. 43 (rgyud, ni), folios 178.b–219.a.
Wönch’ük (Wen tsheg). dgongs pa zab mo nges par ’grel pa’i mdo rgya cher ’grel pa (Gambhīrasaṁdhinirmocanasūtraṭīkā). Toh 4016, Degé Tengyur vol. 220 (mdo ’grel, ti), folios 1.b–291.a; vol. 221 (mdo ’grel, thi), folios 1.b–272.a; and vol. 222 (mdo ’grel, di), folios 1.b–175.a.
Yeshe Dé (ye shes sde). lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāra), Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1.a–310.a.
Other References in Tibetan
Kalzang Dolma. (skal bzang sgrol ma). lo tsA ba ’gos chos grub dang khong gi ’gyur rtsom mdo mdzangs blun gyi lo tsA’i thabs rtsal skor la dpyad pa. In krung go’i bod kyi shes rig, vol. 77, pp. 31–53. Beijing: krung go’i bod kyi shes rig dus deb khang, 2007.
Lotsawa Gö Chödrup (lo tsā ba ’gos chos grub). In gangs ljongs skad gnyis smra ba du ma’i ’gyur byang blo gsal dga’ skyed, pp. 17–18. Xining: kan lho bod rigs rang skyong khul rtsom sgyur cu’u, 1983.
Ngawang Lobsang Choden (nga dbang blo bzang chos ldan). ’phags pa gser ’od dam pa mdo sde’i dbang po’i rgyal po’i ’don thabs cho ga (A Rite That is a Method for Reciting the Noble Sūtra of the Sublime Golden Light), s.n. s.l. n.d.
Pema Karpo (pad ma dkar po). gser ’od dam pa nas gsungs pa’i bshags pa. In The Collected Works of Kun-mkhyen padma dkar po, vol. 9 (ta), pp. 519–24. Darjeeling: kargyu sungrab nyamso khang, 1973–74.
Other References in English and Other Languages
Bagchi, S., ed. Suvarṇaprabhāsasūtram. Darbhanga: The Mithila Institute, 1967. Digital Sanskrit Buddhist Canon.
Banerjee, Radha. Suvarṇaprabhāsottamasūtra. London: British Library, 2006. http://idp.bl.uk/downloads/GoldenLight.pdf.
Buswell Jr., Robert E., and Donald Lopez Jr. The Princeton Dictionary of Buddhism. Princeton University Press, 2014.
Di, Guan. “The Sanskrit Fragments Preserved in Arthur M. Sackler Museum of Peking University.” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII (Tokyo Soka University, 2014): 109–18.
Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.
Nanjio Bunyiu, Idzumi Hokei. The Suvarṇaprabhāsa Sūtra: A Mahāyāna Text Called “The Golden Splendour.” Kyoto: The Eastern Buddhist Society, 1931.
Nobel, Johannes (1937). Suvarṇabhāsottamasūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Nach den Handschriften und mit Hilfe der tibetischen und chinesischen Übertragungen, Leipzig: Harrassowitz.
Nobel, Johannes (1944). Suvarṇabhāsottamasūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Die Tibetischen Überstzungen mit einem Wörterbuch. Leiden: E. J. Brill.
Nobel, Johannes (1944, 1950). Suvarṇabhāsottamasūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Die Tibetischen Überstzungen mit einem Wörterbuch. 2 vols. Leiden: E. J. Brill.
Radich, Michael (2014). “On the Sources, Style and Authorship of Chapters of the Synoptic Suvarṇaprabhasa-sūtra T644 Ascribed to Paramārtha (Part 1).” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII: 207–44. Tokyo Soka University.
Radich, Michael (2016). “Tibetan Evidence for the Sources of Chapters of the Synoptic Suvarṇa-prabhāsottama-sūtra T 664 A Ascribed to Paramārtha.” Buddhist Studies Review 32.2 (2015): 245–70. Sheffield, UK: Equinox Publishing.
Tanaka, Kimiaki. An Illustrated History of the Mandala From Its Genesis to the Kālacakratantra. Somerville, MA: Wisdom Publications, 2018.
Tyomkin, E. N. “Unique Sanskrit Fragments of ‘The Sūtra of Golden Light’ in the Manuscript Collection of the St. Petersburg Branch of the Institute of Oriental Studies.” In Manuscripta Orientalia vol. 1, no. 1 (July 1995): 29–38. St. Petersburg: Russian Academy of Sciences.
Yuyama, Akira. “The Golden Light in Central Asia.” In Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2003 (Tokyo: Soka University, 2004) 3–32.
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.