The Sūtra of the Sublime Golden Light (2)
Chapter 26: The Gift of the Body to a Tigress
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 26: The Gift of the Body to a Tigress
[B10]
“Moreover, noble goddess, bodhisattvas give away their bodies in order to benefit others. What is that like?
“The Bhagavat,499 with the light rays of a hundred various, stainless, and vast qualities shining on the earth500 and in the paradises, with the vision of unimpeded wisdom, and the power to suppress adversaries,501 accompanied by a thousand bhikṣus, was traveling and passing through the Pañcāla502 land and came to a forest.
“There he saw a place of soft pasture, green and blue, with its surface adorned by a variety of aromatic flowers. When he saw that, the Bhagavat said to Venerable Ānanda, ‘Ānanda, this area is beautiful; it has the signs of a place for me to speak, so now prepare a seat for the Tathāgata.’
“In accordance with the Bhagavat’s instruction, he prepared a seat. When it was prepared, he said to the Bhagavat:
“The Bhagavat then sat on the seat and said to the bhikṣus, ‘Bhikṣus, do you want to see the bones of a bodhisattva who did that which was difficult to do?’
“The Bhagavat then stamped on the ground’s surface with the sole of his foot, which was as soft as a newly blossomed lotus flower and had marked upon it the design of a wheel with a thousand spokes. As soon as he had pressed down on the earth, it shook in six ways and a stūpa made of silver and gold emerged from it.
“Venerable Ānanda, obeying the Bhagavat, opened the stūpa and saw inside some golden caskets covered with jewels and pearls that shone506 with a golden light. Having seen that, he told the Bhagavat, ‘Bhagavat, there are golden caskets.’
“He thus opened them all, and he saw in them bones that were the color of snow and white water lilies. Having seen them, he told the Bhagavat, ‘Bhagavat, there are bones.’
“Venerable Ānanda picked up those bones and gave them to the Buddha Bhagavat. The Bhagavat took the bones, held them in front of the saṅgha, and said:508 [F.265.a]
“The Bhagavat then said to the bhikṣus, ‘Bhikṣus, pay homage to the bones of a bodhisattva that are suffused with good conduct and good qualities, that are supremely difficult to see, and that are a field of merit.’
“Then Venerable Ānanda, with palms together, said to the Bhagavat, ‘The Bhagavat Tathāgata is higher than all worlds and is to be paid homage by all beings, so why does the Tathāgata pay homage to these bones?’
“The Bhagavat replied to Venerable Ānanda, ‘Ānanda, it is through these bones that I quickly attained the highest, most complete enlightenment of perfect buddhahood. Ānanda, in the past, in a time gone by, there was a king by the name of Mahāratha, who had many troops and vehicles, and unimpeded power, and who had subjugated his adversaries. He had three sons who were like young gods—Mahāpraṇāda, Mahādeva, and Mahāsattva.
“ ‘At a certain point the king, in order to amuse himself, went to a park; the boys, attracted to the qualities of that park, and desiring flowers, ran back and forth, and came to twelve great, dense forests, which the princes entered. The princes dismissed their attendants, who then went here and there, while the princes entered the twelve great, dense forests in the protected park. [F.265.b]
“ ‘Mahāpraṇāda said to his two younger brothers, “I am oppressed by the fear in my heart that we could be killed by wild beasts. Let’s go back!”
“ ‘Mahādeva said, “I am not afraid, but in my heart there is the thought of being separated from beloved people.”
“ ‘Mahāsattva said:
“ ‘As the young princes were wandering in the midst of those twelve great, dense forests, they saw a tigress who had given birth six or512 seven days before, encircled by her five cubs. She was so hungry and thirsty and exhausted that her body was completely weakened.
“ ‘When they saw her, Mahāpraṇāda said, “Alas, this afflicted creature has given birth to cubs some six or seven days ago. Now that she has not found food, she will eat her own cubs, or will die of hunger.”
“ ‘ “What does this tormented one eat?” asked Mahāsattva.
“ ‘ “Fresh meat and warm blood are said to be the food of tigers, black bears, brown bears,513 and lions,”514 answered Mahāpraṇāda.
“ ‘Mahādeva said, “She has a body that is tormented by hunger and thirst, and she has only a little life left. She is so weakened she will not be able to seek for food and drink in this place. Who would give up their own body to save her life?”
“ ‘ “Oh! To give up one’s body would be a difficult thing to do!” said Mahāpraṇāda.
“ ‘Mahāsattva said, “For us, who have small minds and are attached to life and body it would be difficult to do, but for supreme beings who give their bodies to others, who are dedicated to benefiting others it would not be difficult. [F.266.a]
“ ‘As they went away, the young prince516 was very unhappy and kept looking back at the tigress, staring at her from afar.
“ ‘Mahāsattva thought, “The time has come for me to give away my body. Why is that?
“ ‘ “It is in all respects impure and therefore cannot be kept alive, so I should use it for something better. Therefore, I will become like a great ship that crosses the ocean of births and deaths.517 It has no essence; it is like foam. It is filled with worms and is a waste. It has a hundred growths that are like boils. It is filled with urine and feces, and I will give it away.518
“ ‘ “I will obtain the Dharma body that is without misery, changeless, never ruined, stainless, completely filled with such qualities as meditation, filled with a hundred qualities, and free of all impurities.”519
“ ‘With a heart that was filled with perfect great520 compassion, and self-controlled in that way, he said, “You two go on. I have something of my own to do and will go back into the twelve dense forests,” and he sent them both away.
“ ‘The young prince then returned into the great forest and went to the location of the tigress. He hung his clothes on a branch, and prayed, “I wish to attain the unequaled peace of enlightenment in order to benefit beings. With unchanging, wise compassion I make a gift of the body, which others find hard to give away. May I attain the faultless, priceless enlightenment that bodhisattvas seek. May I free the three worlds from the terrifying ocean of existence.” [F.266.b]
“ ‘Mahāsattva then laid himself down before the tigress, but the tigress did nothing to the loving bodhisattva.
“ ‘The bodhisattva thought, “Oh! She is too weak to do anything!” and got up. With the wisdom of compassion, he sought a weapon. He could not find a weapon anywhere, so he took the branch of a bamboo that was a hundred years old and hard, cut his throat with it, and fell before the tigress.
“ ‘As soon as the bodhisattva fell, the earth shook six times like a ship in the middle of water being shaken by the wind. The sun also was eclipsed, and the beauty of its light rays vanished. There also fell a rain of flowers mixed with divine incense and powders.
“ ‘The tigress saw521 the bodhisattva’s body soaked in blood, and soon there was nothing left of the body but bones without flesh or blood.
“ ‘Then Mahāpraṇāda, thinking about the earthquake, said to Mahādeva:
“ ‘Then those two young princes, oppressed by sadness, their eyes filled with tears, returned along their path and reached the tigress. [F.267.a] They saw all their brother’s clothes were hung upon a bamboo branch, his bones were torn apart and separated, his blood had muddied the ground, and his hair was scattered here and there.
“ ‘When they saw that, they fainted, falling on his bones, where they lay for a while until they revived, stood up, stretched out their arms, and emitted cries of despair.
“ ‘Then the two young princes, weeping and crying out pitifully in many ways, returned.
“ ‘The attendants of the young princes had gone in search of them, running around in all directions, and when they saw one another they asked, “Where is the boy? Where is the boy?”
“ ‘At that time, the queen was sleeping in her bed, and in a dream she became separated from a loved one in this way: her breasts were both cut off, her teeth fell out, and she saw a hawk carry off one of three frightened dove chicks. Then the queen, alarmed by the earth shaking, woke up at that moment and became deep in thought:
“ ‘As she was thinking in this way, a servant, deeply distressed,522 came and said to the queen, “Your Majesty, the attendants of the princes say that they are searching for the boys, that the lords are lost!”
“ ‘The moment the queen heard that her heartbeat quivered, and her eyes and face streamed with tears. She went to the king and said, “Your Majesty, I have heard that our beloved sons are lost!”
“ ‘The king’s heart quivered also, and he was very distressed and cried, [F.267.b] “Alas! I have lost my beloved sons!”
“ ‘Then the king, in order to reassure the queen, said, “I will diligently search for the boys, so do not distress yourself, Your Majesty.”523
“ ‘He then went in search of the boys, with many people busily engaged in it. Before long, the king saw the two princes coming in the distance. When he saw them, he cried out, “Those are the boys coming, but not all of them are there! Oh! It seems we have lost a son!” In suffering, he said:
“ ‘Then the queen, oppressed by misery like a heart-broken she-camel,525 emitted dreadful cries.
“ ‘Then the two princes arrived, and the king questioned them. He asked the two youths, “Where is your youngest brother?”
“ ‘They were so devastated by misery, their eyes filled with tears, and their palates, lips, mouths, and teeth having become dry, that they could not say anything.
“ ‘The queen asked:
“ ‘The two youths then related in detail what had occurred, and as soon as the king and queen526 heard it, they swooned.527 When they recovered from their swoon, they cried piteously and went to that place.
“ ‘When the king and queen saw those bones with no flesh, blood, or entrails remaining and the hair scattered here and there, they collapsed as if blown over by a wind.
“ ‘When the principal attendants and ministers saw that, they soothed the king’s and queen’s bodies with a balm made of water and Malaya Mountain sandalwood. [F.268.a]
“ ‘After a long time had passed, they recovered consciousness, and the king stood and cried out piteously:
“ ‘The queen also, when she had recovered from her faint, loosened her hair, beat her breast with both hands, writhed on the ground like a fish on dry land, and cried out piteously like a female buffalo or a female camel that has lost her offspring:
“ ‘Then the king and queen, crying out pitifully many times, cast off their jewelry and together with a great crowd of beings made offerings to the boy’s bones, and then they placed the bones in this spot.
“ ‘Ānanda, if you think that at that time, in that time, the prince called Mahāsattva was anyone else, do not have that view. Why is that? At that time, I was the prince called Mahāsattva.
“ ‘Ānanda, even at that time, when I was not completely freed from desire, anger, and ignorance, I helped every being, such as those in the hells, be freed from suffering, [F.268.b] let alone now when I am a samyaksaṃbuddha who is free of all faults.
“ ‘In that way, for the sake of each being I would gladly remain in hell for eons and liberate that being from saṃsāra. Those who are dedicated to beings accomplish numerous different kinds of difficult actions so as to benefit all beings.’
“ ‘Then King Mahāratha and the queen, wailing pitifully many times, removed their jewelry and, together with a great gathering of people, made offerings to the bones of their son. The bones of Mahāsattva they placed in this area, and they constructed this stūpa of seven precious materials.
“ ‘This Mahāsattva, having given his body to the tigress, prayed, “Through this gift of my body, may I afterward, in a future time, after countless eons have passed, accomplish the deeds of a buddha for beings.” ’
“When this teaching was given, countless, innumerable beings, including humans and devas, developed the aspiration to attain the highest, most complete enlightenment.
“This was the cause and condition for the appearance of that stūpa. Then, through the blessing of the Buddha, the stūpa went back down into the ground.”
This concludes “The Gift of the Body to a Tigress,” the twenty-sixth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
Bibliography
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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.