The Sūtra of the Sublime Golden Light (1)
Chapter 5: The Purification of the Obscuration from Karma
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 5: The Purification of the Obscuration from Karma
310 Then the Bhagavat, residing in correct analysis, entered into an extremely profound, excellent samādhi. From the pores of his body there came many countless hundreds of thousands of great light rays of various colors, and the light rays illuminated buddha realms so numerous they could not be exemplified or measured even by the number of sand grains in all the Ganges Rivers in the ten directions.
In the world realms with the five degenerations that were illuminated by those light rays, the radiance of those light rays shone out toward the individual locations of those beings who had fallen into311 existences as hell beings, as animals, and as pretas through following the path of the ten bad actions, committing the five actions with immediate result upon death, maligning the Three Jewels, having disrespect for gurus and family,312 and dishonoring and being arrogant toward upādhyāyas313 and brahmins. When those beings saw those light rays, through the power of the light rays they all became happy, and in attractive, beautiful bodies adorned with the perfect physical signs, merit, and wisdom, [F.48.b] they saw the buddhas.
At that time, Śakra, his entire entourage of devas, and the Ganges goddess and her large retinue, having seen those wondrous light rays,314 all came into the presence of the Bhagavat. They circled the Bhagavat three times, keeping him to their right,315 and then sat in their various places.
Then Śakra, the lord of devas,316 through the power of the blessing of the Bhagavat, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage toward the Bhagavat, and asked the Bhagavat, “Bhagavat, how should a noble son or noble daughter who seeks the highest, most complete enlightenment, and who practices the Mahāyāna, care for beings who are in error?317 How can they purify through confession the sinfulness of the obscuration of karma that they have created in the past?”
The Bhagavat said to Śakra, the lord of devas, “Noble one, it is excellent, excellent that today, because of your compassion for the entire world, you have meditated on countless, innumerable beings and wish to enable them to attain the bliss of completely pure liberation and to benefit them.318
“A being319 who, through the power of the obscuration from karma, has performed bad actions should develop dedicated diligence,320 and in the six periods of the day and night, with their upper robe over one shoulder, they should kneel on their right knee, respectfully place their palms together, and with their minds focused one-pointedly should themselves voice these words:
“ ‘At this present time, in the ten directions there reside buddha bhagavats who have attained the highest, most complete enlightenment and turn the sublime wheel of the Dharma, [F.49.a] who hold and elucidate the wheel of the Dharma, who send down a rain of the Dharma, who beat the drum of the Dharma, who blow the conch of the Dharma,321 who raise the banner of the Dharma, who hold the lamp of the Dharma, and in order to bring benefit322 and happiness to everyone are always giving the gift of the Dharma, leading ignorant beings323 and bringing them to the attainment of a great result, and are always directly making them happy.324 I bow my head in homage and go for refuge to those buddha bhagavats.
“ ‘The buddha bhagavats, with true wisdom, true vision, true knowledge, and true impartiality, know and see the good and bad actions of beings. With my body, speech, and mind, I one-pointedly bow down my head and reverently pay homage to them.
“ ‘Throughout beginningless time, I have been engaged in bad actions,325 and together with beings I have created the transgression of karmic obscuration. Being bound and led by desire, anger, and ignorance, tormented by anger, tormented by stupidity, I did not know the Buddha, I did not know the Dharma, and I did not know the Saṅgha. During that time, because I did not know what were good and what were bad actions, with my body, speech, and mind I have committed the action with immediate result upon death of causing, with malicious intent, a tathāgata to bleed; I have maligned the true Dharma; I have caused a divide within a harmonious saṅgha; I have slain an arhat; I have slain my parents; I have myself committed the ten bad actions through the three types of conduct of the body, the four types of conduct of speech, and the three types of conduct of the mind; I have made others commit them; [F.49.b] I have rejoiced in others’ committing them; I have strongly maligned virtuous individuals;326 I have cheated with measures and weights; I have held what is not true to be true; I have given impure food and drink to others; I have caused all the parents within the six classes of beings to harm one another;327 I have stolen the wealth of stūpas;328 I have taken over and used the wealth of the saṅghas in the four directions and directly from a saṅgha; I have not aspired to the Dharma and Vinaya taught by the Bhagavat; I have not followed the instructions of upādhyāyas and gurus; I have delighted in reviling those who have truly accomplished the practice of the śrāvakas, the pratyekabuddhas, and the Mahāyāna, so that I have caused a practicing individual to have regret; when I saw someone who was superior to me, I was always miserly concerning generosity with Dharma and objects; I felt deprived; I was obscured by ignorance and through having wrong views had a stupid mind; I did not create the causes of virtue329 and therefore increased my bad actions; and I gave rise to the wish to revile the tathāgatas, I taught that the Dharma was not the Dharma, I taught that what was not the Dharma was the Dharma, and so on. The bhagavats, who have true wisdom, true vision, true knowledge, and true impartiality, know and see all the many bad actions such as those that I have done.
“ ‘Today, while I am alive,330 I repent and confess them all in the presence of the bhagavats. I bring them all forth, without hiding or concealing any. The transgressions that I have never committed in the past I will not commit in the future. The transgressions that I have committed in the past I confess and repent today. [F.50.a]
“ ‘I pray that whatever karmic obscurations I have that would cause me to fall into the lower existences of beings in the hells; or rebirth as animals, preta beings, in the circle of asuras, or in the eight unfortunate states;331 and whatever karmic obscurations I have created during this lifetime will be purified so that I do not have to experience in the future the ripening of that bad karma.
“ ‘Just as the bodhisattva mahāsattvas of the past, in practicing the conduct of enlightenment,332 confessed and repented every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them. I pray that my past bad actions will be purified, and I do not intend to commit any future bad actions.
“ ‘Just as the bodhisattva mahāsattvas in the future, in practicing the conduct of enlightenment,333 will confess and repent every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them. I pray that my past bad actions will be purified, and I will not commit any future bad actions.
“ ‘Just as the bodhisattva mahāsattvas in the ten directions in the present, in practicing the conduct of enlightenment,334 confess and repent every one of their karmic obscurations, in the same way I confess and repent each one of my karmic obscurations. I reveal them all, without hiding or concealing them, and I will not commit any future bad actions.
“ ‘Just as the bodhisattva mahāsattvas of the past, the future, and the present, in practicing for enlightenment, confess each of their karmic obscurations, repent them, and do not conceal them, in the same way I confess each one of my karmic obscurations, repent them, and do not conceal them. I pray that my past bad actions will be purified. I do not intend to commit any future bad actions.’335
“Noble one, because of that cause and condition,336 whoever has committed a bad action should not hide or conceal it for an instant, let alone for a day, for a night, or for a long time.337 [F.50.b] If someone has committed a bad action and seeks to completely purify themselves of it, then with shame in their minds and with great fear and terror in believing that the bad action will certainly ripen in the future, they should make a confession in this way.338
“As an analogy, if a man’s hair were on fire or his clothes were on fire, he would quickly do nothing other than put it out. Then when the fire was put out, he would attain relief.
“Someone who has committed a bad action should also in that way do nothing other than quickly confess and repent, and thereby purify themselves of it.339
“If anyone wishes to be reborn into a wealthy family and possess much wealth and jewels, or has any other kind of aspiration to practice the Mahāyāna, they should purify themselves of karmic obscurations through practicing purity through regret.
“If they wish for rebirth in a family where the father is a venerable brahmin, or in the family of a kṣatriya or a cakravartin who possesses the seven jewels, they should purify themselves of karmic obscurations through practicing purity through regret.
“Noble son, if they wish to be reborn among the devas of the Cāturmahārājakāyika, the devas of Trāyastriṃśa, the devas of Yāma, the devas of Tuṣita, the devas of Nirmāṇarati, or the devas of Paranirmitavaśavartin, they should purify themselves of karmic obscurations through practicing purity through regret.
“If they wish to be reborn among the Brahmakāyika devas, the Brahmapurohita devas, the Mahābrahmā devas, the Parīttābha devas, the Apramāṇābha devas, the Ābhāsvara devas, the Parīttaśubha devas, the Apramāṇaśubha devas, the Śubhakṛtsna devas, the Anabhraka devas, the Puṇyaprasava devas, the Bṛhatphala devas, the Avṛha devas, the Atapa devas, the Sudṛśa devas, the Sudarśana340 devas, or the Akaniṣṭha devas, they should purify themselves of karmic obscurations through practicing purity through regret. [F.51.a]
“If they wish to attain the result of becoming a stream entrant, the result of becoming a once-returner, the result of becoming a non-returner, or the result of becoming an arhat, they should purify themselves of karmic obscurations through practicing purity through regret.
“If they seek the three knowledges or the six higher cognitions, the enlightenment that is the independence of the śrāvaka and pratyekabuddha, or if they seek omniscient wisdom, completely pure wisdom, inconceivable wisdom, unshakable wisdom,341 or the omniscient wisdom of complete buddhahood, they should purify themselves of karmic obscurations through practicing purity through regret.
“Why is that? Noble son, it has been taught that all phenomena arise from causes and conditions, and also the tathāgatas have taught that there is the cessation of separate characteristics. Because causes and conditions are separate, in this way past phenomena cease and come to an end, so that all the various karmic obscurations are composite phenomena that have not been produced but are produced in the present and will not arise as future karmic obscurations.
“Why is that? Noble son, all phenomena are empty. The Tathāgata has taught that there is no self, individual, being, or soul; that there is no birth and no cessation; and that composite phenomena also do not exist.
“Noble son, all phenomena are not described in terms of their essence as a basis. Why is that? Because that transcends all features.
“It is taught that a noble man or noble woman who comprehends this sublime meaning, has strong conviction in it, [F.51.b] and develops veneration for it in their mind will become purified of karmic obscurations through regret because of that meaning—that there are no beings but there is the basis of the essence.
“Noble one, someone342 who has four qualities will completely eliminate karmic obscurations and be permanently purified of them. What are those four? They are (1) not giving rise to wrong thoughts343 and maintaining a perfection of true mindfulness; (2) not maligning the extremely profound meaning; (3) developing an aspiration by thinking that beginning bodhisattvas are omniscient; and (4) developing limitless love for beings. Those are the four qualities.”344
“Noble one, there are four kinds of karmic obscuration346 that are difficult to eliminate. What are those four? They are (1) committing very heavy transgressions of the bodhisattva vow; (2) maligning the Mahāyāna sūtras347 in one’s mind; (3) not increasing one’s own good roots; and (4) having attachment to the three existences.
“Moreover, there are four remedies for karmic obscuration. What are those four? They are (1) approaching with sincerity all the tathāgatas in the worlds in the ten directions and confessing all one’s transgressions; (2) praying for the tathāgatas to teach the profound, sublime Dharma for the sake of all beings; (3) rejoicing in all the merit of all beings;348 and (4) dedicating all merit’s roots of goodness to the highest, most complete enlightenment.”
Then Śakra, the lord of devas, asked the Bhagavat, [F.52.a] “Bhagavat, among all the men and women who are in the world, there are those who are capable of practicing the Mahāyāna and there are also those who are not capable. Therefore, how can one rejoice in the merit of all beings?”
“Noble one,” replied the Bhagavat, “it is true that some beings are unable to meditate on the Mahāyāna.349 However, if in the six periods of the day and night, with their robe over one shoulder, kneeling on their right knee with palms together in veneration, they rejoice with single-pointed mindfulness, then they will attain measureless merit.350
“Therefore, if they recite these words: ‘I today rejoice with appreciation in the beings in the world realms in the ten directions who are at present accomplishing generosity, virtuous conduct, and wisdom of the mind,’351 then through the power of the merit of rejoicing in that way, they will doubtless attain a noble, superior,352 unsurpassable, unequaled, sublimely supreme result.
“They should also rejoice in that same way in all the good roots of all beings353 in the past and in the future. Moreover, they should rejoice in all the merit that comes from the development of the aspiration to enlightenment by bodhisattvas at the beginning of bodhisattva conduct, and in the great merit that has arisen from the practice of bodhisattva conduct over a hundred great eons, from the attainment of irreversibility on attaining the patience of birthlessness, and so on, up to the aggregation of merit that arises from the consecration of having one life remaining—they should rejoice sincerely in all that merit, and recite praises of it.
“In the same way, they should rejoice in and praise all the merit of all the bodhisattvas in the past and in the future. [F.52.b]
“Moreover, they should recite this: ‘I rejoice in all the buddha bhagavats in the worlds in the ten directions, who have attained true omniscience and sublime enlightenment354 and are turning the wheel of the highest Dharma in order to completely relate this to endless beings, who give the unimpeded gift of the Dharma,355 who beat the drum of the Dharma, who blow the conch of the Dharma,356 who raise the banner of the Dharma, and who send down a rain of the Dharma,357 compassionately inspiring and guiding all beings, so that they all develop conviction, and through being satisfied by the gift of the Dharma are brought to the attainment of bliss that knows no cessation.358
“ ‘I also rejoice in the roots of goodness that arise from the accumulation of merit by the bodhisattvas, śrāvakas, and pratyekabuddhas, and I also rejoice in the attainment of that kind of perfection by those beings who had not attained such perfection until now.
“ ‘In the same way, I rejoice sincerely in all the merit of the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas of the past and the future.’359
“Noble one, that kind of rejoicing will bring the attainment of a measureless aggregation of merit. If all the beings in the world realms in as many trichiliocosms as there are grains of sand in the Ganges were all to eliminate their kleśas and attain arhatship, and if a noble man or noble woman for the duration of their lives were to continuously give them the offerings and service of robes, food, drink, bedding, and sublime, perfect medicines when they are ill, the merit that they would attain if compared to the previous merit from rejoicing would not come near to being a thousandth part of it.360 [F.53.a]
“Why is that? The merit that comes from offering has a number, has a measure, while the merit of rejoicing in the union of all merit is measureless and numberless. Therefore, it unites all the merit of the three times, and so if someone361 wishes to multiply special roots of goodness, they should accomplish the merit of rejoicing in this way.
“If a woman wishes to transform her female body and achieve a male body, then if she accomplishes the merit from rejoicing, without doubt she will truly accomplish becoming a man in that very life exactly as she wished to.”362
Then Śakra, the lord of devas, said to the Bhagavat, “Bhagavat, having learned the merit that comes from rejoicing,363 I pray that you teach what merit comes from the supplication that requests bodhisattvas to turn the wheel of the Dharma364 in the future and bodhisattvas to practice correctly in the present.”
“Lord of devas,” replied the Bhagavat, “if a noble man or noble woman seeks the highest, most complete enlightenment and wishes to meditate on the paths of the śrāvakas, pratyekabuddhas, and bodhisattvas, then that individual,365 in the six periods of the day and night, as described before,366 maintaining single-pointed mindfulness, should recite this:
“ ‘Today with sincerity I bow down my head in homage to all the buddha bhagavats in the worlds in the ten directions, [F.53.b] who have attained the highest, most complete enlightenment but have not yet turned the wheel of the unsurpassable Dharma and are about to discard their karmically ripened body and pass into nirvāṇa.367 So that all beings will be liberated and happy,368 and, as taught previously, obtain a happiness that they have not previously had, I pray and request that they turn the great wheel of Dharma, send down a rain of the Dharma, light the great lamp of the Dharma and illuminate the true meaning, give the gift of the Dharma, and not pass into nirvāṇa but remain in the world for a long time.369 All the merit from this request and supplication that I have made today I dedicate to the highest, most complete enlightenment.
“ ‘In the same way that the past370 and present bodhisattva mahāsattvas dedicate to enlightenment the merit from their requests and supplications, in that same way I dedicate the merit from my request and supplication to the highest, most complete enlightenment.’
“Noble one, if someone371 were to fill the world realms of this trichiliocosm with the seven kinds of jewels and offer them to the tathāgatas, the merit attained through the supplication to the tathāgatas to turn the wheel of the Dharma would be far superior to that. Why is that? It is because the former is a material gift, while the latter is a gift of the Dharma.
“Noble one, never mind filling the world realms of this trichiliocosm with the seven kinds of jewels and offering them to the tathāgatas, even if someone372 were to fill the world realms of as many trichiliocosms as there are grains of sand in the Ganges with the seven kinds of jewels and offer them to all buddhas, [F.54.a] the merit attained through the supplication to the buddhas to turn the wheel of the Dharma would be far superior to that.
“373There are five superior benefits in a gift of the Dharma. What are those five? They are as follows: First, the gift of the Dharma is beneficial for oneself and others, but material gifts are not like that. Second, the gift of the Dharma brings beings out of the three realms, while the merit from a material gift does not transcend the desire realm. Third, the gift of the Dharma purifies374 the Dharma body, but material gifts only cause an increase in material forms. Fourth, the gift of the Dharma has no end, but material gifts will be used up. Fifth, the gift of the Dharma eliminates ignorance, but material gifts only overcome the craving375 of desire.
“Therefore, noble one, the merit from requesting and supplicating is measureless, cannot be quantified, and has no easy analogy.
“It is through the roots of goodness from requesting the tathāgatas to turn the great wheel of the Dharma when I was practicing bodhisattva conduct in the past that in this time Śakra, the king of the Brahmā devas, and so on, prayed that I turn the great wheel of the Dharma.
“Noble one,376 this is because the request for the Dharma wheel to be turned is for the sake of the liberation and happiness of beings.377
“It is through the roots of goodness from requesting the tathāgatas to remain for a long time in the world and not pass into nirvāṇa while I was practicing bodhisattva conduct in the past that I have attained the ten strengths, the four confidences, the four discernments, [F.54.b] great love, great compassion, and countless unique qualities, and even though I will pass into the nirvāṇa that is the nirvāṇa without a remainder, my true Dharma will remain in the world for a long time. My Dharma body is pure and has no analogy; it has various sublime, perfect features, limitless knowledge, limitless powers, and limitless inconceivable qualities, and it benefits all beings, so that one could not finish describing it in a quintillion378 eons.
“The Dharma body contains all Dharmas, and all Dharmas are included within the Dharma body. The Dharma body remains always, but it does not fall into the view of eternalism. It is cessation, but it does not fall into the view of nihilism. Therefore, it destroys the various different views of beings and gives rise to the various correct views of beings. It liberates all beings from their bondage, but it has nothing it has to liberate.379
“It generates the roots of goodness of beings, so that it ripens those who have not been ripened and liberates those who have been ripened, and yet it does not perform any activity. It has no instability and therefore is far from any preoccupations and is perfectly detached, and because of having no activity it is independent and blissful. It perfectly transcends the three times and yet it manifests the three times. It has risen above the field of experience of the śrāvakas and pratyekabuddhas and is accomplished by great bodhisattvas.380 It is not different from the bodies of all tathāgatas. [F.55.a] All of this is attained through the power of the roots of goodness from requesting and supplication, and that is why I have now attained this kind of Dharma body. That being so, if whoever381 wishes to seek the highest, most complete enlightenment teaches just one word or one verse of this Dharma382 teaching to others, the good roots from that will be immeasurable, let alone requesting the tathāgatas to turn the great wheel of the Dharma and supplicating them not to pass into nirvāṇa but to remain in the world for a long time.”
Then Śakra, the lord of devas, asked the Bhagavat, “Bhagavat,383 how should a noble man or noble woman dedicate to the wisdom of omniscience all the good roots that come from seeking the highest, most complete enlightenment and meditating on the path of the three yānas?”384
The Bhagavat said to Śakra, the lord of devas, “Noble son, those beings385who wish to dedicate whatever roots of goodness they have from seeking enlightenment and meditating on the path of the three yānas386 should in the six periods of the day and night387 say these words with veneration and a single-pointed mind:
“ ‘Whatever good roots I have that have come from perfecting my practice focused upon the Three Jewels throughout beginningless saṃsāra, even down to giving a handful of food to a creature that has been born as an animal,388 such as resolving conflicts with virtuous words, having gone to the Three Jewels for refuge and perfectly taken up the training, having practiced purity through regret, [F.55.b] and whatever good roots I have from requesting, supplicating, and rejoicing, I gather all that into one, and without feeling regret or loss, in my mind I give it completely to all beings.
“ ‘The good roots within the aspect of liberation are those known and seen by the buddha bhagavats and have the purity of being measureless and without impediment,389 so that all such merit’s roots of goodness are given to all beings without remaining in a mind with features or rejecting390 a mind with features. In that same way, I dedicate all the roots of goodness that have arisen from merit to all beings so that they will all obtain hands with the power of wish-fulfillment, so that jewels fall from the sky, and all the hopes of beings will be fulfilled.
“ ‘May they attain enjoyments that know no end, wisdom391 that has no limit, and unimpeded eloquence in the sublime Dharma,392 and may all beings attain together the highest, most complete enlightenment of buddhahood and attain omniscience.
“ ‘I dedicate all the immeasurable good qualities that are produced by this good root to the highest enlightenment.
“ ‘Also, just as past bodhisattva mahāsattvas, while they were practicing,393 dedicated all their good roots to omniscient wisdom, and just as the present and future bodhisattvas dedicate, in that way I dedicate all my merit’s good roots to the highest enlightenment.
“ ‘Through the power of these good roots, may all beings simultaneously attain the complete enlightenment of perfect buddhahood and, just like other buddhas, [F.56.a] be seated on the Bodhimaṇḍa at the foot of a Bodhi tree; remain in inconceivable, unimpeded394 purity, in the Dharma retention that knows no end, and in the heroic samādhi; defeat the limitless army of evil Māra; realize wisdom and vision; and in that way realize everything clearly in one instant and, in the last part of dawn, obtain the amṛta of the Dharma, directly experiencing the meaning of its sweetness.395
“ ‘Just as the Buddha Amitāyus,396 the Buddha Varaprabha,397 the Buddha Sublime Light,398 the Buddha Akṣobhya, the Buddha Radiance of Excellent Qualities,399 the Buddha Lion’s Radiance,400 the Buddha Śatakiraṇa,401 the Buddha Smṛtiprabha,402 the Buddha Ratnārci,403 the Buddha Appellation of Light,404 the Buddha Ujjvalaprabha,405 the Buddha Vast Radiant Light,406 the Buddha Supreme King of Auspiciousness,407 the Buddha Sublime Voice,408 the Buddha Foremost of Arrays,409 the Buddha Dharmadhvaja, the Buddha Superior Body,410 the Buddha Delightful Rūpakāya,411 the Buddha Illuminating Light,412 the Buddha Brahma King of Purity,413 the Buddha Highest Nature,414 and so on, excellently attained complete buddhahood, and the way in which the tathāgatas of the past, future, and present manifest the enjoyment body and emanation body, and having attained the highest, most complete enlightenment, turned the wheel of the unsurpassable Dharma and liberated beings,415 may I also be like that.’
“They should recite at length as has just been taught.
“Noble one, a man or woman with clear faith416 who adopts from The Supremely Victorious King of Sūtras, the Sublime Golden Light [F.56.b] this chapter on purifying the obscuration of karma, and possesses it, reads it, chants it, remembers it without forgetting, and teaches it extensively to others, will attain a measureless, incalculable aggregation of merit.
“As an analogy, if all of the beings that exist in the trichiliocosm world realm were all at the same time417 to attain human bodies, and having gained those human bodies were all to practice the path of the pratyekabuddhas; and if there were a man or woman who throughout their entire lives honored, venerated, and offered the four requisites418 to each of those pratyekabuddhas; and if the man or woman were to build and offer a precious stūpa for each of those pratyekabuddhas after they had passed away that was filled with the seven jewels419 to the same volume as Sumeru, the king of mountains, and those stūpas were twelve yojanas tall, and they constantly made offerings to them with flowers, perfumes, precious banners, flags, and parasols, then, noble one, what do you think? What kind of merit would those individuals obtain? How much would there be?”
“Noble one, if someone420 were to take from The Supremely Victorious King of Sūtras, the Sublime Golden Light this chapter on purifying the obscurations, and possess it, read it, chant it, remember it without forgetting, and teach it extensively to others, and we compared the previously described merit to the merit that comes from that, then that previous merit would not be hundredth part of it, not a hundred thousandth, not a ten millionth, [F.57.a] and it could not be used as a measure for it, as an analogy for it, or as a cause for it.
“Why is that? Because a noble man or noble woman who maintains a correct practice and prays to the buddha bhagavats in the ten directions to turn the wheel of the Dharma will perfectly please the buddha bhagavats and will be praised by them.
“Noble one, I have taught that the gift of the Dharma is supreme among all acts of generosity, so that therefore, noble one, even making offerings to the Three Jewels cannot serve as an analogy for it.
“Inspiring others to go for refuge in the Three Jewels421 and maintain the training without failure and without exhausting the three actions of body, speech, and mind—even that cannot serve as an analogy for it.422
“Even inspiring development of the enlightenment mind within the three yānas, in accordance with the power, abilities, and aspiration of an entire world—even that cannot serve as an analogy for it.
“Even all the beings that exist in all world realms in the three times attaining everything without impediment and quickly completing limitless merit—even that cannot serve as an analogy for it.
“Even all the beings that exist in the realms in the three times attaining everything without impediment and attaining the three enlightenments—even that cannot serve as an analogy for it.
“Even inspiring all the beings that exist in the realms in the three times to quickly leave behind the suffering in the four lower existences—even that cannot serve as an analogy for it.
“Even inspiring all the beings that exist in the three times to purify themselves of the extremely heavy karmic obscurations—even that cannot serve as an analogy for it.
“Even inspiring liberation from all suffering—even that cannot serve as an analogy for it.
“Even liberating beings from all kleśas and the torments of fear, terror, and suffering—even that cannot serve as an analogy for it. [F.57.b]
“Even inspiring others to rejoice in all the merit423 of beings in the presence of the buddhas of the three times and to make a prayer for enlightenment424—even that cannot serve as an analogy for it.
“Even inspiring others to eliminate all bad conduct, abuse, and insults and to pray to complete all good qualities and, in all lives, to make offerings to, venerate, and praise the Three Jewels, inspiring beings to practice meritorious actions with purity so that they completely attain enlightenment425—even that could not serve as an analogy.
“Therefore, a request and supplication to the Three Jewels in the three times in all world realms;426 a request for the six perfections to be completed; a request to turn the wheel of the unsurpassable Dharma; a supplication that they remain in the world for countless eons and teach the profound, sublime, supreme Dharma—all that has merit that is extremely profound,427 yet you should know that even that could not serve as an analogy for it.”
Then Śakra, who is the lord of the devas, the Ganges goddess, the Brahmarāja, the Four Mahārājas, and countless devas rose from their seats, and with their robes over one shoulder, kneeling on their right knees, with palms placed together, bowed their heads and said to the Bhagavat, “Bhagavat, we have heard The Supremely Victorious King of Sūtras, the Sublime Golden Light; we have obtained it, read it, chanted it, and understood it,428 and we shall teach it extensively to others so that it will remain securely.
“Why is that? [F.58.a] Bhagavat, we seek to attain the highest, most complete enlightenment, and therefore we follow the superior429 characteristics of this meaning so that we may practice in accordance with the Dharma.”
Then Brahmā, Śakra, and the others430 in that place where the Dharma was taught scattered coral tree flowers of various kinds upon the Bhagavat, so that the entire great ground in the world realms of the trichiliocosm shook. There sounded the music of all the great drums and musical instruments of devas being played. Golden light rays radiated through all the world realms and a sublime sound occurred.431
Then Śakra, the lord of devas, said to the Bhagavat, “Bhagavat, all of this is through the power of the blessing of432 The Sūtra of the Sublime Golden Light, and therefore it protects and benefits in various ways with love and compassion, increases in various ways the good roots of bodhisattvas, and purifies karmic obscurations.”
“It is like that. It is like that,” replied the Bhagavat. “It is as you have said. Why is that? Noble one, I remember that in the past,433 countless hundreds of thousands of eons ago, at that time, in that time, there appeared in the world a tathāgata arhat samyaksaṃbuddha by the name of Great Precious King Illuminator.434
“The Tathāgata Great Precious King Illuminator appeared in the world at that time so that all devas, humans, Śakra, Brahmā, mendicants, brahmins, and other beings could attain nirvāṇa and bliss.435 [F.58.b]
“When he taught the Dharma to his first assembly, there were ten thousand million quintillion beings who attained nirvāṇa;436 they all attained the result of being an arhat, their outflows ceased, and they gained the three knowledges, the six higher cognitions,437 and unimpeded freedom.
“At the time of the second assembly, there were nine hundred thousand million quintillion beings who attained nirvāṇa;438 they all attained the result of being an arhat, their outflows ceased, and they gained the three knowledges, the six higher cognitions, and unimpeded freedom.
“At the time of the third assembly, there were nine hundred thousand million quintillion beings who attained nirvāṇa;439 all attained the result of being an arhat, and so on, as described before.440
“Noble one, at that time, I had a female body and my name was Precious Merit Radiance.441 At the time of the third assembly, I approached that Bhagavat and obtained from him this Sūtra of the Sublime Golden Light, and I read it, chanted it, and taught it widely to others.
“Because I was seeking for the highest, most complete enlightenment, at that time the Bhagavat prophesied to me, the woman Precious Merit Radiance, that in a future time I would become a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, an unsurpassable being, a guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, by the name of Śākyamuni.442
“I abandoned that female body, and ever since then I have been above the four lower existences;443 I was born among devas and humans, enjoying perfect happiness. For four hundred eighty thousand444 lifetimes, I was a cakravartin king, and my fame filled and spread throughout all world realms up until this time, when I have attained perfect buddhahood.” [F.59.a]
Then, at that time, the entire great assembly saw the Tathāgata Great Precious King Illuminator turning the wheel of the Dharma and teaching the sublime, supreme Dharma.445
“Noble one, in the eastern direction from the Sahā world realm, beyond as many buddha realms as there are grains of sand in a hundred thousand Ganges Rivers, there is a world realm by the name of Ratnavyūha, where the Tathāgata Great Precious King Illuminator now dwells.446 Having attained nirvāṇa,447 he teaches the sublime, supreme Dharma and benefits beings, and that is the buddha that you see.448
“A noble man or noble woman who hears the name of the Tathāgata Great Precious King Illuminator will be set irreversibly upon the bodhisattva bhūmis and will attain the great nirvāṇa.
“Any woman who hears the name of that tathāgata449 will at the time of her death go directly to that tathāgata. Through the power of seeing the tathāgata, she will not be reborn in a female body.450
“Noble one, this extremely excellent Sūtra of the Sublime Golden Light benefits in various ways and increases in various ways the good roots of bodhisattvas and purifies them of karmic obscurations.
“Noble one, in whatever land bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās teach to others this excellent Sūtra of the Sublime Golden Light, that land will obtain four kinds of benefit.451 What are those four? [F.59.b] They are as follows: (1) the king of that land will have no illness452 and be free of obstacles; (2) he will have a long, unimpeded life; (3) there will be no adversarial enemies and his army will be heroic;453 and (4) the enjoyment of happiness will increase454 and the true Dharma will increase.455 Why is that? It is because that human king will continually be guarded by Śakra, Brahmā, the Four Mahārājas, and the retinue of yakṣas.”
Śakra, Brahmā, the Four Mahārājas, and the retinue of yakṣas all said together to the Bhagavat, “It is so, it is so. In whatever lands this sublime king of sūtras is taught, read, and chanted, we Four Mahārājas, and so on, will continuously be present and will protect the rulers of those lands. We will dwell together in those lands.457 If those kings have demons, obstacles, or opposing enemies, we, the Four Mahārājas and the others, will cause all those to cease. We will also dispel misery, disease, and so on, bring healing, and increase lifespan; there will be good omens, prayers will be fulfilled as wished for, and there will always be happiness.458 We will make all the soldiers in that land heroic and diligent.”
“Excellent, noble sons, excellent!” said the Bhagavat. “You should accomplish exactly what you have just said. [F.60.a] Why is that? When the rulers of those lands act in accord with the Dharma,459 all the people will follow the king and practice in the same way, and you and the others will gain perfect form, strength, and benefits; your divine palaces will shine with light; and your entourages will be diligent and grow larger.”
The Bhagavat then said, “Wherever this sublime sūtra is taught, read, and promulgated, the prime ministers and the inner ministers will gain four benefits. What are those four?460 First, there will be harmony among them; they will be close, respect each other, and have loving minds.461 Second, they will always be beloved and empowered by the human king, and also mendicants, brahmins, and the people in the greater land and in the districts will venerate462 them. Third, they will firmly control wealth,463 will venerate the Dharma, and will not seek worldly profit,464 so that their fame will be renowned, and they will be honored by many. Fourth, they will have long lives and happiness.465 Those are the four benefits.
“If a ruler of a land teaches this sūtra correctly,466 mendicants and brahmins will gain four superior benefits.467 What are those four? First, they will never be lacking in clothes, food, drink, bedding, or medicines when sick. Second, they will all contemplate, read, and chant without difficulty. Third, if they are living on mountains or in forests, they will find happiness. Fourth, whatever they pray for in their minds will be accomplished. [F.60.b] Those are their four superior benefits.468
“If there are lands where this sūtra is taught, all the people will prosper and be happy; there will be no disease; merchants and travelers who go back and forth will obtain much wealth and jewels; and superior merit469 will be obtained. Those are called the various benefits that come from good qualities.”
Then Brahmā, Śakra, the Four Mahārājas, and their great retinues said to the Bhagavat, “Bhagavat, it should be known that if such a profound sūtra as this is present, then the thirty-seven qualities of the factors of enlightenment of the tathāgatas will also be present in the world and will not disappear, but when such a sūtra as this vanishes, then the true Dharma will also vanish.”
“Noble sons, it is so, it is so,”470 said the Bhagavat. “If someone with a one-pointed mind were to read correctly, recite correctly, possess correctly, contemplate correctly, and meditate correctly on just one word or one section471 of this Sūtra of the Sublime Golden Light and teach it widely to many others and promulgate it for the sake of beings, then for a long time472 there would be happiness and endless benefits from the merit.”473
When that vast assembly had heard the words spoken by the Bhagavat, they all gained superior benefits.474
This concludes “The Purification of the Obscuration from Karma,” the fifth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.” [B4] [F.61.a]
Bibliography
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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.
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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.
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Other References in English and Other Languages
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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.