The Sūtra of the Sublime Golden Light (2)
Chapter 2: The Teaching of the Lifespan of the Tathāgata
Toh 556
Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 151.b–273.a
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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 second-longest version of The Sūtra of the Sublime Golden Light preserved in the Kangyur. It comprises twenty-nine chapters and was translated into Tibetan primarily from Sanskrit.
Acknowledgements
This text was translated by Peter Alan Roberts, who translated the text from Tibetan into English and wrote the introduction. Ling Lung Chen and Wang Chipan were consultants for the Chinese versions of the sūtra. Emily Bower was the project manager and editor. Tracy Davis was the initial copyeditor. 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. Rory Lindsay edited the translation and the introduction, and Xiaolong Diao, Ting Lee Ling, and H. S. Sum Cheuk Shing checked the translation against the Chinese sources. Ven. Konchog Norbu copyedited the text, and Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of E E, May-E, Minda, and Chung-Da Ho.
Text Body
The Lord King of Sūtras, The Sublime Golden Light
Chapter 2: The Teaching of the Lifespan of the Tathāgata
Also, at that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu. He had served past jinas, had developed roots of merit, and had attended47 upon many hundreds of thousands of quintillions of buddhas. He thought, “Through what causes and what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”
Then he thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. [F.155.b] What are those two? Forsaking killing and giving food.’ The Bhagavat Śākyamuni has forsaken killing and has correctly adopted48 the path of the ten good actions for countless hundreds of thousands of quintillions of eons. He has given external and internal substances as food to beings, even to the extent49 of satisfying hungry beings with his own body, blood, bones, and limbs, to say nothing of every other kind of food.”
When that sublime being’s mind had thought that, with his attention focused upon the Buddha, his house became immense, vast, and made of blue beryl. It was adorned with many divine jewels, its color transformed by the Tathāgata,50 and it was pervaded by a perfume that transcended the divine.
In the four directions of that house there appeared four thrones made of divine jewels. The thrones were overspread with layers51 of precious, divine cloth decorated with divine jewels.52
Upon those53 thrones appeared divine lotus flowers, their colors transformed by the Tathāgata,54 and adorned by many jewels. Upon those lotuses there appeared the four buddha bhagavats. To the east appeared the Tathāgata Akṣobhya. To the south appeared the Tathāgata Ratnaketu. To the west appeared the Tathāgata Amitābha. To the north appeared the Tathāgata Dundubhisvara. At the moment when those buddha bhagavats appeared upon those lion thrones, the great city of Rājagṛha was filled by a great illuminating light. That light spread throughout the trichiliocosm world realm, throughout as many world realms in the ten directions as there are grains of sand in the Ganges River. A rain of flowers fell. There came the sound of divine music. [F.156.a] Through the power of the Buddha, all beings in this trichiliocosm world realm gained divine happiness. Those who had incomplete faculties gained all their faculties. The blind saw forms with their eyes; the deaf heard sounds with their ears; the insane gained their sanity; those with distracted55 minds became undistracted; the naked became clothed; the hungry had their stomachs filled; the thirsty found drink;56 beings afflicted by illness were healed; and those with impaired physical faculties became possessed of complete faculties. In those worlds there appeared vast, astonishing, wonderful qualities.
The bodhisattva57 Ruciraketu was amazed to see those buddha bhagavats, and, filled with joy, delighted, elated, pleased, and happy, with his palms together in homage, he bowed toward those buddha bhagavats. Mindful of those buddha bhagavats and mindful of the qualities of the Buddha Bhagavat Śākyamuni, he had doubts concerning the lifespan of the Bhagavat Śākyamuni. In his mind was the thought, “Why is it that the Bhagavat Śākyamuni has this short lifespan of eighty years?”
Those buddha bhagavats were aware of and understood these thoughts and said to the bodhisattva Ruciraketu, “Noble one, do not think, ‘The Bhagavat Śākyamuni has such a short lifespan.’ Why is that? Noble one, except for the tathāgata arhat samyaksaṃbuddhas, [F.156.b] we do not see anyone within the world with its devas, with its Māra, with its Brahmā, with its many beings who are mendicants and brahmins, and with its devas, humans, and asuras who has the ability to know the Bhagavat Tathāgata Śākyamuni’s lifespan to its future limit.”
As soon as those buddha bhagavats described the Tathāgata’s lifespan, at that moment, through the power of the buddhas, the devas in the desire realm, the devas in the form realm, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas arrived in the house of the bodhisattva Ruciraketu.
Those tathāgatas then recited verses that taught in brief the length of the lifespan of the Bhagavat Śākyamuni to that complete assembly:
Then the bodhisattva Ruciraketu, having heard that teaching on the lifespan of Bhagavat Śākyamuni, asked those bhagavats, “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”
The bhagavats said to the bodhisattva Ruciraketu, “The Bhagavat Śākyamuni, the Tathāgata, has been born at a time when beings could live for a hundred years in a world that has the five degenerations. Therefore, the Tathāgata Śākyamuni has manifested a short lifespan in order to benefit beings with inferior aspiration, beings with little roots of merit and faith, and ordinary foolish beings who have the view that there is a being, the view that there is a soul, the view that there is a spirit, the view that there is an individual, erroneous views, the belief in ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. It is also to inspire the true view in tīrthikas so that they will quickly attain the highest enlightenment.
“Moreover, noble one, the Tathāgata, by manifesting passing into nirvāṇa, causes beings to perceive him as rare and difficult to meet; causes them to perceive misery, suffering, and so on; and inspires them to quickly obtain, possess, read, comprehend, and teach widely to others these sūtras that have been taught by the Buddha Bhagavat, and to not malign them. [F.157.b] That is why the Tathāgata manifests a short lifespan. If the Tathāgata were always present and did not pass into nirvāṇa, beings would have no reverence—they would not perceive him as being difficult to meet, and they would not obtain, possess, read, comprehend, and teach widely to others these sūtras that have been taught by the Tathāgata. Why is that? Because they would believe that the Bhagavat would always remain in the world.
“As an analogy, noble one, someone who sees that his parents have many precious jewels would not perceive that wealth as being rare or wonderful. Why is that? It is because he perceives that his parents’ wealth will always be present. In the same way, if the Bhagavat never passed into nirvāṇa, he would not be perceived as rare and difficult to meet.
“Moreover, noble one, as another analogy, if someone who had poor parents, who had no wealth, went to the dwelling of a king or great minister and saw their vast, numerous treasuries, wealth, jewels and so on, he would perceive them as rare and difficult to obtain, and he would dedicate himself to accomplishing the methods for seeking wealth, because he would wish to leave poverty behind and to accomplish happiness and prosperity.
“In the same way, noble one, if the Tathāgata is seen to pass into nirvāṇa, there will be the perception of how rare and difficult he is to meet, and the perception of misery and suffering. The Bhagavat Tathāgata only appears a few times in countless eons, just as a fig tree flower hardly ever appears, just a few times, so that beings will perceive him as rare and difficult to meet, and they will have veneration for him, perceive the sūtras he teaches to be the truth, [F.158.a] and perceive them as something to be possessed and not to be maligned.
“Therefore, noble one, because of those causes and conditions, the Tathāgata does not remain long in the world but quickly passes into nirvāṇa. It is through such a perfection of skillful methods that the tathāgatas ripen beings.”
Then those four tathāgatas vanished.
Then the bodhisattva Ruciraketu, the countless hundreds of thousands of bodhisattvas, and the countless trillions of beings went together to Vulture Peak Mountain. They bowed their heads to the feet of the Bhagavat Śākyamuni, the Tathāgata, and seated themselves.
The bodhisattva Ruciraketu described what had occurred, and those four tathāgatas came to where the Bhagavat Śākyamuni was dwelling on Vulture Peak Mountain, sat upon the thrones in their own directions, and addressed their entourages of bodhisattvas: “Noble ones, go and ask the Bhagavat Śākyamuni, ‘Are you unharmed, unafraid, undisturbed, and feeling happy?’ Also make this request to the Bhagavat Tathāgata Śākyamuni: ‘If you were to teach this very profound lord of sūtras, The Sūtra of the Sublime Golden Light, for the benefit of beings, to dispel the distress of famine, and to bring happiness to all, that would be excellent and would bring joy!’ ”
The bodhisattvas who were their attendants went toward the Bhagavat Śākyamuni, and, having approached him, bowed their heads down to his feet, and they made the request that the four tathāgatas had instructed. [F.158.b]
Then the Bhagavat Śākyamuni, the tathāgata, the arhat samyaksaṃbuddha, said, “Well done!” to those bodhisattvas. “Well done! Well done!”
At that time, because the four tathāgatas had invoked him to teach this sublime Dharma in order to bring benefit and happiness to all beings, the Bhagavat recited these verses:
At that time, in that assembly, there was the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, who, together with countless thousands of brahmins, had made offerings to the Bhagavat.62 On hearing these words concerning the great nirvāṇa of the Tathāgata, he immediately wept, bowed down to the feet of the Bhagavat, and said to the Bhagavat, “If you have love for all beings, if you have great compassion, if you wish to benefit them, if you are a mother and father for all beings, if you are unequaled, if you are like the moon radiating light, if you are like a risen sun of great wisdom and knowledge, and if you look upon all beings as you do upon Rāhula, then I pray that you grant me something sacred.”
Then, through the power of the Buddha, there arose confident eloquence in a Licchavī youth who was in that assembly, whose name was Sarvasattvapriyadarśana. He asked the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, “Great brahmin, why do you ask the Bhagavat for something sacred? I will give you something sacred.” [F.159.a]
“Licchavī youth,” said the brahmin, “I wish for a relic of the Bhagavat the size of a mustard seed in order to make offerings to the Bhagavat. It is known that if one makes offerings to a relic the size of a mustard seed that one has received as a share of the ashes that are the relics of the Bhagavat, one will become the sole lord of the devas of Trāyastriṃśa.63
“O Licchavī youth, it is difficult for śrāvakas and pratyekabuddhas to know The Sūtra of the Sublime Golden Light. It is difficult for them to comprehend it. The Sūtra of the Sublime Golden Light, which has those characteristics and qualities, is going to be spoken, so listen!64
“O Licchavī youth, The Sūtra of the Sublime Golden Light is thus difficult to know and difficult to understand. Therefore, it is appropriate that we brahmins from an outlying island should keep a relic the size of a mustard seed in a casket, for by possessing it, beings will soon become lords of Trāyastriṃśa.
“O Licchavī youth, don’t you want to request a relic the size of a mustard seed from the Tathāgata, place the relic in a casket, and possess it so that beings will become lords of Trāyastriṃśa?
Then Sarvasattvapriyadarśana, the Licchavī youth, recited these verses to the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa:
On hearing those verses, the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, replied to the Licchavī youth Sarvasattvapriyadarśana with these verses:
Then thirty-two thousand devas, having heard that profound teaching on the lifespan of the Tathāgata, all developed the aspiration for the highest, most complete enlightenment. With joyful mental thoughts and with one voice,71 they recited these verses:
Then the bodhisattva Ruciraketu, having heard the teaching on the lifespan of the Bhagavat Śākyamuni from both those buddha bhagavats and those excellent individuals, arose from his seat, and with his palms together in homage, bowed [F.160.b] and said, “Bhagavat, if in that way the buddha bhagavats do not pass into nirvāṇa and do not leave relics in the world, why is it that in the sūtras it is taught that the buddhas pass into nirvāṇa and leave their relics in the world so that if devas and humans have veneration and respect toward the relics of past buddhas that have been left in the world, and if the world with its devas and humans makes offerings to them, they will attain immeasurable benefit? And why is it said here that there are no relics, Bhagavat? I pray that with compassion you will explain72 and teach this.”
The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the rest of the gathered assembly, “Know that when it is said that the bhagavats pass into nirvāṇa and leave relics in the world that this is a teaching with an implied meaning.
“Noble ones, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa.
“What are these ten?
“First, nirvāṇa means that the tathāgatas have completely eliminated the obscuration of the kleśas and the obscuration of knowledge.
“Second, nirvāṇa means that the tathāgatas know that there is no self in the individual and no self in phenomena.
“Fifth, nirvāṇa means that there is sameness in the Dharma body because there is no differentiation of characteristics through the truth becoming manifest. [F.161.a]
“Seventh, nirvāṇa means that purity is manifested through the realization of the essence of phenomena.
“Eighth, nirvāṇa means that there has been the skillful accomplishment of all phenomena being devoid of birth and devoid of destruction.
“Ninth, nirvāṇa means that there is the attainment of the wisdom of the equality of the true nature, the realm of phenomena, and the ultimate conclusion.
“Tenth, nirvāṇa means that there is the knowledge that there is no difference between the nature of all phenomena and the nature of nirvāṇa.
“Also, noble one, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa.
“What are these ten?
“First, aspiration and desire are the basis of the kleśas; whatever one aspires to creates desire. The buddha bhagavats are free of aspiration and desire, and this is called nirvāṇa.
“Second, the tathāgatas are free of all aspiration and desire; they do not acquire any phenomena and therefore have no possessions, no going, no coming, and nothing to be acquired. Therefore, this is called nirvāṇa.
“Third, that absence of going and coming and acquisition 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 by words and transcends the scope of words. Therefore, this is called nirvāṇa.
“Fifth, there is the attainment of a transference from one state of existence to another merely through the phenomena of birth and cessation, without there being a self or an individual. Therefore, this is called nirvāṇa. [F.161.b]
“Sixth, the buddha bhagavats directly see that the kleśas and the proximate kleśas are incidental and that the true nature, which has no coming or going, remains. Therefore, this is called nirvāṇa.
“Seventh, that which is valid is true, and everything else is false. That which is true is valid, and that validity is the nature of a tathāgata. Therefore, this is called nirvāṇa.
“Eighth, the ultimate conclusion is free of complication; a tathāgata alone manifests that ultimate conclusion, and this ceasing of complication is called nirvāṇa.
“Ninth, birthlessness is truth, and birth is falsity; therefore, foolish ordinary beings sink into the swamp of saṃsāra, while the body of a tathāgata is the truth without any invalidity. This is called nirvāṇa.
“Tenth, invalid phenomena are born from conditions; the phenomenon that is the valid truth is not created by conditions, and the Dharma body of a tathāgata is valid and is truth. Therefore, this is called nirvāṇa.
“Also, noble one, a bodhisattva mahāsattva will realize the way of validity and truth of the tathāgata arhat samyaksaṃbuddhas through ten qualities, and therefore they are called the great nirvāṇa.
“What are these ten?
“First, the tathāgatas have rejected incorrect concepts of generosity and its results because they know that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore; this is called nirvāṇa.
“Second, the tathāgatas have rejected incorrect concepts of correct conduct and its results because they know that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, this is called nirvāṇa. [F.162.a]
“Third, the tathāgatas have rejected incorrect concepts of patience and its results because they know that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, this is called nirvāṇa.
“Fourth, the tathāgatas have rejected incorrect concepts of diligence and its results because they know that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore; that is called nirvāṇa.
“Fifth, the tathāgatas have rejected incorrect concepts of meditation and its results because they know that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, this is called nirvāṇa.
“Sixth, the tathāgatas have rejected incorrect concepts of wisdom and its results because they know that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, this is called nirvāṇa.
“Seventh, the tathāgatas have rejected incorrect concepts concerning beings, the absence of beings, and the absence of an intrinsic nature in all phenomena because they know these; therefore, this is called nirvāṇa.
“Eighth, the tathāgatas know that someone whose nature is characterized by craving is engaged in seeking.73 Through the power of being engaged in seeking74 there will be the experience of various sufferings. The tathāgatas have eliminated fixation on ‘me’ and ‘mine’ and have no seeking; therefore, this is called nirvāṇa.
“Ninth, all composite phenomena have a number and measure, but noncomposite phenomena are devoid of all number and measure. The buddhas have rejected composite phenomena and manifested noncomposite qualities, and so they have no number or measure; therefore, this is called nirvāṇa. [F.162.b]
“Tenth, the tathāgatas know that the nature of all beings and phenomena is empty, and they know there is nothing that exists that is other than that emptiness, and that the nature of that emptiness is the true Dharma body. Therefore, this is called nirvāṇa.
“Also, noble one, the fact that the tathāgatas do not pass into nirvāṇa is not the only marvel. There are ten other qualities that are called marvelous. They are the conduct of the tathāgatas.
“What are these ten?
“First, saṃsāra has defects; nirvāṇa is peace and withdrawal. Through knowing that saṃsāra and nirvāṇa are the same, they do not remain in saṃsāra and do not dwell in nirvāṇa. Not wearying of benefiting beings is the conduct of the tathāgatas.
“Second, even though the tathāgatas see the incorrect conduct of foolish ordinary beings and that they are overcome by various kleśas, they do not think, ‘I will liberate these beings.’ Instead, through the power of their previous compassion and roots of merit, without thoughts concerning the individual faculties, natures, wishes, or aspirations of beings, they spontaneously benefit and teach them throughout the endless future. That is the conduct of the tathāgatas.
“Third, even though the tathāgatas do not think, ‘I will benefit beings by teaching them extensively through the twelve forms of the teaching,’ through the power of their previous compassion and roots of merit they teach them extensively throughout the endless future. That is the conduct of the tathāgatas.
“Fourth, even though the tathāgatas do not think, ‘I will go to the villages, towns, and outlying areas of towns [F.163.a] to obtain alms from the homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on,’ through the power of previous habituation to conduct of body, speech, and mind, they spontaneously go to receive alms and accomplish the goal of benefiting others. That is the conduct of the tathāgatas.
“Fifth, the bodies of the tathāgatas have no hunger or thirst, no feces or urine, and no physical weakness; and, although they appear to receive alms, they do not consume them, and have no such thought, but in order to benefit beings they appear to consume alms. That is the spontaneous conduct of the tathāgatas.
“Sixth, even though the tathāgatas do not think, ‘I will teach the Dharma according to the higher, medium, and lesser capabilities of these beings,’ they teach the Dharma, knowing without thought what the individual capabilities and capacities are. That is the conduct of the tathāgatas.
“Seventh, the tathāgatas do not think, ‘These beings have no reverence and always speak badly, using harsh words, and so I will not speak with them.’ And they do not think, ‘These beings are always reverential toward me, praise me, and speak pleasantly to me, and so I will speak with them.’ Instead, they regard them all equally with compassion. That nonduality is the conduct of the tathāgatas.
“Eighth, the buddha bhagavats do not have the kleśas of love and hate, pride, desire, avarice, and so on, but instead they always praise delighting in solitude, avoiding all crowds, and having little desire. That is the conduct of the tathāgatas. [F.163.b]
“Ninth, the tathāgatas have no knowledge or comprehension of any phenomena whatsoever, but instead they have wisdom that is like a mirror in which everything manifests. Even though the tathāgatas therefore have no thoughts, they nevertheless see the actions and conduct of beings and engage with them in accord with their aspirations, employ methods to lead them, and liberate them from saṃsāra. That is the conduct of the tathāgatas.
“Tenth, the tathāgatas do not delight in seeing beings becoming wealthy and prospering, and they do not become distressed when they see beings deteriorating and worsening. Nevertheless, the tathāgatas protect with unimpeded compassion those beings they see accomplishing correct conduct, and although they see beings with incorrect conduct, they protect and care for them with a great compassion that is without attachment. That is the conduct of the tathāgatas.
“Noble one, understand the infinite manifestation of the valid conduct of the tathāgata arhat samyaksaṃbuddhas and the quality of valid truth of their nirvāṇas. When, in other times, it is said, ‘They pass into nirvāṇa and leave relics in the world,’ view that as the manifestation of a skillful method. Consider that it is through the power of the compassion and good roots of the tathāgatas that beings are able to make offerings to relics and revere them.
“Someone who makes an offering to the relics and reveres them will, in a future time, become free of the eight unfavorable states, will meet the tathāgatas, will have a kalyāṇamitra, will not abandon the enlightenment mind, will increase their merit immeasurably, will quickly transcend saṃsāra, and will not be overcome by the bondage of saṃsāra. That is sublime conduct and therefore you should earnestly accomplish it without distraction.” [F.164.a]
The bodhisattva Ruciraketu, having heard from the Bhagavat the meaning of the Bhagavat’s not passing into nirvāṇa and his teaching of profound deeds,75 placed his palms together in homage and bowed down to him. He said, “Having on this day been taught that the Tathāgata, the Great Teacher, does not pass into nirvāṇa and that he creates great benefit for beings through leaving relics in the world, I am joyful, delighted, and amazed in body and mind.”
When this teaching on the lifespan of the tathāgatas was given, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment. The tathāgatas vanished. The bodhisattva Ruciraketu rose from his seat, bowed down to the Bhagavat’s feet, and returned to sit in his place.
This concludes “The Teaching of the Lifespan of the Tathāgata,” the second chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
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. English translation The Sūtra of the Sublime Golden Light (1) 2023.
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.
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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Jin guangming zuisheng wang jin 金光明最勝王經. Taishō 665 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Yijing 義淨).
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dkyil ’khor thams cad kyi spyi’i cho ga gsang 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 zhes bya ba (Abhisamayavibhaṅganāma). 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. 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 Tibetishcen 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 (Tokyo Soka University, 2014): 207–44.
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.
Yuama, 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.