The Sūtra of the Sublime Golden Light (2)
Chapter 5: The End of the Continuum of Creating Karma
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 5: The End of the Continuum of Creating Karma
Then the Bhagavat dwelled in correct analysis, and as soon as he rested in that extremely profound, supreme samādhi, from the pores of his body there came many hundreds of thousands of light rays of various colors and all buddha realms were illuminated within that light. [F.177.a] Their number 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, they immediately brought happiness upon touching those who had fallen into 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, and dishonoring ācāryas and brahmins. Whoever saw those light rays, through the power of that light became happy, delighted, and attained a perfectly excellent color and form. Adorned by perfect physical signs, and the accumulations of merit and wisdom, they saw the tathāgatas.
The gathered assembly of Śakra, the lord of devas, the Ganges goddess, and so on, were inspired by that wondrous light and went to where the Bhagavat was. When they arrived, they circumambulated the Bhagavat three times and then sat in their various places.130
Then Venerable Śāriputra rose from his seat and with his upper robe over one shoulder, he knelt on his right knee, placed his palms together in homage, bowed toward the Bhagavat, and inquired of the Bhagavat, “Bhagavat, how should a noble son or noble daughter who has entered the Śrāvakayāna, or who has entered the Pratyekabuddhayāna, or who has entered the Mahāyāna, or any other being who is seeking the highest, most complete enlightenment of buddhahood, confess their individual karmic obscurations?” [F.177.b]
After Venerable Śāriputra had asked that, the Bhagavat said these words to him: “Śāriputra, a noble son or noble daughter who has entered the Śrāvakayāna, or who has entered the Pratyekabuddhayāna, or who has entered the Mahāyāna, or any other being who wishes for the highest, most complete enlightenment of buddhahood, should three times each day and three times each night, with the upper robe over one shoulder, kneel on the right knee, place their palms together in homage, and say these words:
“ ‘For the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the benefit and healing and happiness of the multitudes of beings, devas and humans, I pay homage to the buddha bhagavats who in this present time have attained the highest, most complete enlightenment of buddhahood in worlds in the ten directions, those buddha bhagavats who conscientiously turn the wheel of the Dharma, teach the wheel of the Dharma, possess the way of the Dharma, give the gift of the Dharma, light the lamp of the Dharma, send down the rain of the Dharma, beat the drum of the Dharma, beat the great drum of the Dharma, blow the conch of the Dharma, raise the central pillar of the Dharma, and bring satisfaction to all beings with the gift of the Dharma. [B3]
“ ‘I pay homage with my head, voice, and mind to those who are the object of offering, the object of homage, and the object of respect, and who are wise, who are attentive, who are witnesses, who are valid, who have wisdom, and who have vision.
“ ‘While I have been circling in beginningless and endless saṃsāra, [F.178.a] tormented by desire, tormented by anger, and tormented by stupidity, I have accumulated karmic obstructions with my body, speech, and mind. I have not acknowledged the Buddha, I have not acknowledged the Dharma, and I have not acknowledged the Saṅgha. I have not acknowledged what are good actions and what are bad ones. With malicious intent, I have caused a tathāgata to bleed, I have forsaken the Dharma, I have caused a division of the Saṅgha, I have slain a bhikṣu arhat, I have slain my parents, and I have followed the path of the ten bad actions—the three physical, the four verbal, and the three mental. I have made others commit them, I have rejoiced in their accomplishment, and I have spoken harshly to certain beings. I have maligned. I have cheated with weights. I have cheated with measures. I have made my parents unhappy. I have stolen the wealth of individuals, of stūpas, of saṅghas, and of the saṅghas of bhikṣus in the four directions. I have transgressed the vinaya and the foundations of the training. I have disobeyed the upādhyāyas and the ācāryas. I have been unpleasant to those who have entered the Śrāvakayāna, entered the Pratyekabuddhayāna, entered the Mahāyāna, and every other being—I have reviled and beaten them with a mind that is obstinate, angry, envious, and miserly. I have spoken harsh words to buddha bhagavats, have said that the sublime Dharma is not the Dharma, and have said that that which is not the Dharma is the sublime Dharma.
“ ‘All of this I individually confess in the presence of the buddha bhagavats, who are wise, who are attentive, who are witnesses, who are valid, who have wisdom, and who have vision. I repent them, I do not conceal them, and I will not repeat them.
“ ‘Whatever karmic obscurations obscure me—those that will cause me to be in the hell realms, in the life of an animal, or in the land of the pretas; to be among the hosts of asuras; to not be able to please the Buddha, Dharma, and Saṅgha; and to be born in other unfortunate existences—that karma will ripen in this body and will not be experienced by anyone else. I confess each one in the presence of the buddha bhagavats, who are wise, who are attentive, who are witnesses, [F.178.b] who are valid, who have wisdom, and who have vision. I repent them, I do not conceal them, and I will not repeat them.
“ ‘Just as the bodhisattva mahāsattvas of the past, in practicing for enlightenment, confessed each of their karmic obscurations, repenting them and not concealing them, in the same way I confess each one of my karmic obscurations, repent them, do not conceal them, and will not repeat them.
“ ‘Just as the bodhisattva mahāsattvas in the future, in practicing for enlightenment, will confess each of their karmic obscurations, repent them, and not conceal them, in the same way I confess each one of my karmic obscurations, repent them, do not conceal them, and will not repeat them.
“ ‘Just as the bodhisattva mahāsattvas in the ten directions in 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, do not conceal them, and will not repeat them.
“ ‘Just as the bodhisattva mahāsattvas of the past, the future, and the present, [F.179.a] 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, do not conceal them, and will not repeat them.’
“Thus, Śāriputra, a noble son or noble daughter who wishes to attain purity and absence of obscuration in all Dharmas should in that way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to be reborn like a great sal tree among the kṣatriyas, rich, with great wealth—with great possessions, with gold, with herds, with many requisites, very happy, and riding in a great carriage—should also in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to be reborn like a great sal tree among the brahmins, in a family that is rich, with great wealth—great possessions, gold, herds, many requisites, very happy, and riding in a great carriage—should also in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to be reborn into the same way of life as that of the devas of the Cāturmahārājakāyika should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to be reborn among the devas of Trāyastriṃśa, with their same quality of life, should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“In the same way, those who wish to be reborn into the same way of life as that of the devas of Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, [F.179.b] Brahmakāyika, Brahmapurohita, Brahmapariṣadya,131 Mahābrahmā, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Asaṃjñasattva,132 Sudṛśa, Sudarśana, Avṛha, Atapa,133 or Akaniṣṭha should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to be reborn among the devas who have arrived in the state of infinite space, the state of infinite consciousness, the state of nothingness, or the state of neither perception nor nonperception, with their condition of life, should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to reach the result of a stream entrant, the result of a once-returner, the result of a non-returner, or to manifest arhathood should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to have the three knowledges, or the six higher cognitions, or the strengths, or the powers, or the final goal of the śrāvakas, or fame as a very powerful śrāvaka, or to manifest the enlightenment of a pratyekabuddha, should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Those who wish to accomplish omniscient wisdom, completely pure wisdom, inconceivable wisdom, unequaled wisdom, [F.180.a] and the wisdom of complete buddhahood should in this way confess their individual karmic obscurations, not conceal them, and state that they will not repeat them.
“Why is that? Śāriputra, the Tathāgata has taught, ‘All phenomena originate through dependence.’ Because of certain causes and conditions, there is creation or cessation. Those qualities that transcend this have no cessation or end, and they also do not have the slightest karmic obscuration. They arise from the absence of anything that is composite. Why is that? Śāriputra, the Tathāgata has taught, ‘All phenomena are empty, have no being, have no soul, have no individuality, are unborn, are unceasing, and are noncomposite.’
“Śāriputra, all phenomena do not134 arise from self or have a self. Śāriputra, the engagement by a noble son or noble daughter in the nature of the ultimate Dharma of no being is called the end of the continuity of karmic obscuration, and that, Śāriputra, is the confession.”
Venerable Śāriputra then asked the Bhagavat, “Bhagavat, how should a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who is seeking the highest, most complete enlightenment of buddhahood, rejoice in the roots of merit?”
After Venerable Śāriputra had asked that, the Bhagavat said to him, [F.180.b] “Śāriputra, a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who is seeking the highest, most complete enlightenment of buddhahood, should three times each day and three times each night, with the upper robe over one shoulder, kneel on the right knee, place their palms together in homage, and say these words:
“ ‘I rejoice with the greatest joy in whatever merit has arisen from the generosity of beings in the ten directions, from their good conduct, and from the merit that has arisen from their meditation. I rejoice in that merit with a joy that is sublime, preeminent, superior, complete, perfect, excellent, the highest, unsurpassable, superlative, unequaled, and that has no equal.
“ ‘I rejoice with the greatest joy in whatever merit is arising from the generosity of beings in the ten directions, from their good conduct, and from the merit that is arising from their meditation. I rejoice in that merit with a joy that is … and so on, until and that has no equal.
“ ‘I rejoice with the greatest joy in whatever merit will arise from the generosity of beings in the ten directions, from their good conduct, and from the merit that will arise from their meditation. I rejoice in that merit with joy that is … and so on, until and that has no equal.
“ ‘I rejoice with the greatest joy in all the roots of merit possessed by those bodhisattvas who have first developed the enlightenment mind, in all the accumulations of merit of bodhisattvas that have been produced during a hundred eons, [F.181.a] in all the accumulations of merit of bodhisattvas who have attained patience toward the birthlessness of phenomena, in all the accumulations of merit of those who have become irreversible, and in all the accumulations of merit of bodhisattvas who have one life remaining. I rejoice in them with joy that is … and so on, until and that has no equal.
“ ‘I rejoice with the greatest joy in all the good roots from possessing the six perfections that were produced by the bodhisattva mahāsattvas during their past bodhisattva practice. I rejoice in them with a joy that is sublime, preeminent, superior, complete, perfect, excellent, the highest, unsurpassable, superlative, unequaled, and that has no equal.
“ ‘I rejoice with the greatest joy in all the accumulations of merit from possessing the six perfections that will be produced by the bodhisattva mahāsattvas in their bodhisattva practice in the future. I rejoice in them with a joy that is sublime, preeminent, superior, complete, perfect, excellent, the highest, unsurpassable, superlative, unequaled, and that has no equal.
“ ‘I rejoice with the greatest joy in all the roots of merit from possessing the six perfections that are being produced by the bodhisattva mahāsattvas in their bodhisattva practice in the present. I rejoice in them with a joy that is sublime, [F.181.b] preeminent, superior, complete, perfect, excellent, the highest, unsurpassable, superlative, unequaled, and that has no equal.
“ ‘I rejoice with the greatest joy in the conscientious conduct of the tathāgata arhat samyaksaṃbuddhas of the past, who for the sake of benefit135 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans, attained the highest, most complete enlightenment of buddhahood; turned the wheel of the Dharma; taught the wheel of the Dharma; possessed the way of the Dharma; gave the gift of the Dharma; lit the lamp of the Dharma; sent down the rain of the Dharma; beat the drum of the Dharma; beat the great drum of the Dharma; blew the conch of the Dharma; raised the central pillar of the Dharma; and brought satisfaction to all beings with the gift of the Dharma, through which roots of merit were generated by beings who entered the Śrāvakayāna, beings who entered the Pratyekabuddhayāna, [F.182.a] beings who entered the Bodhisattvayāna, or any other beings. I rejoice in them with a joy that is … and so on, until and that has no equal.
“ ‘I rejoice with the greatest joy in the conscientious conduct of the tathāgata arhat samyaksaṃbuddhas of the future, who for the sake of benefit136 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans, will attain the highest, most complete enlightenment of buddhahood; turn the wheel of the Dharma; teach the wheel of the Dharma; possess the way of the Dharma; give the gift of the Dharma; light the lamp of the Dharma; send down the rain of the Dharma; beat the drum of the Dharma; beat the great drum of the Dharma; blow the conch of the Dharma; raise the central pillar of the Dharma; and bring satisfaction to all beings with the gift of the Dharma, through which roots of merit will be generated by beings who have entered the Śrāvakayāna, beings who have entered the Pratyekabuddhayāna, beings who have entered the Bodhisattvayāna, or any other beings. I rejoice in them with a joy that is … and so on, until and that has no equal.
“ ‘I rejoice with the greatest joy in the conscientious conduct of the tathāgata arhat samyaksaṃbuddhas of the present time in the worlds of the ten directions who, for the sake of benefit137 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans, have attained the highest, most complete enlightenment of buddhahood; turn the wheel of the Dharma; teach the wheel of the Dharma; possess the way of the Dharma; give the gift of the Dharma; light the lamp of the Dharma; send down the rain of the Dharma; beat the drum of the Dharma; beat the great drum of the Dharma; blow the conch of the Dharma; raise the central pillar of the Dharma; and bring satisfaction to all beings with the gift of the Dharma, through which the roots of merit are generated by beings who have entered the Śrāvakayāna, beings who have entered the Pratyekabuddhayāna, beings who have entered the Bodhisattvayāna or any other beings. I rejoice in them with a joy that is … and so on, until and that has no equal.’
“Śāriputra, this is rejoicing’s aggregation of merit. If a noble son or noble daughter rejoices with this merit from rejoicing, they will generate many incalculable, measureless aggregations of merit.
“Śāriputra, if the beings in not only this trichiliocosm world realm, but in as many world realms as there are grains of sand in the Ganges River, [F.182.b] were all arhats whose defilements had ceased, and if a noble son or noble daughter were to serve them for as long as they lived, with clothing, food, medicines when ill, and other requisites, even then someone who rejoices through this rejoicing would create immeasurably, incalculably greater merit.
“Therefore, Śāriputra, a noble son or noble daughter who wishes for the highest, most complete enlightenment of buddhahood should rejoice with this kind of rejoicing. A woman who wishes to attain a male’s organs, who wishes to exchange her female organs for them, should rejoice with this kind of rejoicing.”
When the Bhagavat had said that, Venerable Śāriputra replied to him, “Bhagavat, I pray that you teach the accumulation of supplications that illuminates the bodhisattva mahāsattvas of the future and gives rise to aspiration in the bodhisattvas of the present.”
When Venerable Śāriputra had said that, the Bhagavat replied to him, “Śāriputra, a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who wishes for the highest, most complete enlightenment of buddhahood, should three times each day and three times each night, with the upper robe over one shoulder, kneel on the right knee, place their palms together in homage, and say these words:
“ ‘I pay homage to the buddha bhagavats, who in this present time in the worlds of the ten directions have attained the highest, most complete enlightenment of buddhahood. [F.183.a]
“ ‘Through my paying homage to those buddha bhagavats, and requesting them to turn the wheel of the Dharma, I pray that those buddha bhagavats, for the sake of benefit138 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas, and humans, turn the wheel of the Dharma. I pray that they teach the wheel of the Dharma. I pray that they possess the way of the Dharma. I pray that they give the gift of the Dharma. I pray that they light the lamp of the Dharma. I pray that they send down the rain of the Dharma. I pray that they let fall the rain of the Dharma. I pray that they beat the drum of the Dharma. I pray that they beat the great drum of the Dharma. I pray that they blow the conch of the Dharma. I pray that they raise the central pillar of the Dharma.’
“Śāriputra, a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who wishes for the highest, most complete enlightenment of buddhahood, should three times each day and three times each night, with the upper robe over one shoulder, kneel on the right knee, place palms together in homage, and say these words:
“ ‘I pay homage to the buddha bhagavats, who in this present time in the worlds of the ten directions are giving up their composite life.
“ ‘Through my paying homage to those buddha bhagavats, and requesting them to turn the wheel of the Dharma, I pray that those buddha bhagavats, for the sake of benefit for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas, and humans, turn the wheel of the Dharma, light the lamp of the Dharma, [F.183.b] send down the rain of the Dharma, let fall the rain of the Dharma, beat the drum of the Dharma, beat the great drum of the Dharma, blow the conch of the Dharma, raise the central pillar of the Dharma, increase the lamp of the Dharma, and satisfy all beings with the gift of the Dharma.
“ ‘I also dedicate this accumulation of supplications to the highest, most complete enlightenment. I dedicate this in such a way that it is dedicated to the highest, most complete enlightenment.’
“Śāriputra, this is the accumulation of supplications. If a noble son or noble daughter were to supplicate with this accumulation of supplications, they would create immeasurably, incalculably greater merit.
“Śāriputra, if a noble son or noble daughter were to make an offering to the tathāgatas of the entire trichiliocosm world realm filled with the seven jewels, someone who supplicates the tathāgatas to turn the wheel of the Dharma would create immeasurably, incalculably greater merit than that.
“Śāriputra, let alone this trichiliocosm world realm—Śāriputra, if a noble son or noble daughter were to make an offering to the tathāgatas of as many trichiliocosm world realms filled with the seven jewels as there are grains of sand in the Ganges River, still, someone who supplicates the tathāgatas to turn the wheel of the Dharma would create immeasurably, incalculably greater merit than that.
“Why is that? Śāriputra, when in the past I was practicing bodhisattva conduct, I supplicated the tathāgatas to turn the wheel of the Dharma. It is because of that root of merit that Śakra, the lord of the devas, [F.184.a] and Brahmā, the lord of Sahā, supplicated me to turn the wheel of the Dharma, saying, ‘Bhagavat, we pray that you turn the wheel of the Dharma for the sake of benefit139 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans.’
“Śāriputra, when in the past I was practicing bodhisattva conduct, I prayed that the tathāgatas remain for a long time. It is because of that root of merit that I have attained the four confidences, the ten strengths of the tathāgatas, the eighteen unique qualities of a buddha, the four discernments, great love, great compassion, and complete nirvāṇa, and that my Dharma will remain for a long time.”
When the Bhagavat had said that, Venerable Śāriputra asked the Bhagavat, “Bhagavat, how should a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who wishes for the highest, most complete enlightenment of buddhahood, dedicate their roots of merit in order to gain omniscience?”
When Venerable Śāriputra had asked that, the Bhagavat said to him, “Śāriputra, a noble son or noble daughter who has entered the Śrāvakayāna, or has entered the Pratyekabuddhayāna, or has entered the Mahāyāna, or any other being who wishes for the highest, most complete enlightenment of buddhahood, [F.184.b] should three times each day and three times each night say these words:
“ ‘Whatever good roots I have created while circling in beginningless and endless saṃsāra—whatever good roots I have from giving even a handful of food to the Buddha, to the Dharma, to the Saṅgha, or even to those reborn as an animal, or to any other being; whatever good roots I have from confession, from supplication, from taking refuge, or from possessing the basis of the training; whatever good roots I have from individual confessions; whatever merit I have from rejoicing; and whatever good roots I have from supplication—I gather them all into one, and with a mind that is tamed, liberated, and without grasping, I bestow all of that together on all beings.
“ ‘Just as the buddha bhagavats, with the unimpeded wisdom of buddhahood, know their giving of the roots of merit to all beings, I give the roots of merit in the same way.
“ ‘May all beings have jewels in their hands. May they attain the treasury of space, enjoyment that knows no end, merit that knows no end, Dharma that knows no end, knowledge that knows no end, eloquence that knows no end, the highest, most complete enlightenment of buddhahood, and omniscient wisdom.
“ ‘I combine into one and unify whatever merit arises from my bestowing the roots of merit on all beings, and I dedicate it to the highest, most complete enlightenment.
“ ‘Through this root of merit may I and all beings attain the highest, most complete enlightenment of buddhahood and may we attain omniscient wisdom. [F.185.a]
“ ‘Just as the bodhisattva mahāsattvas of the past, practicing for the sake of enlightenment, dedicated their roots of merit for the sake of omniscience, in that same way I also dedicate my roots of merit for the sake of omniscience.
“ ‘Through this root of merit may I and all beings attain the highest, most complete enlightenment of buddhahood and may we attain omniscient wisdom.
“ ‘Just as the bodhisattva mahāsattvas of the future, practicing for the sake of enlightenment, will dedicate their roots of merit for the sake of omniscience, in that same way I also will dedicate my roots of merit for the sake of omniscience.
“ ‘Through this root of merit may I and all beings attain the highest, most complete enlightenment of buddhahood and may we attain omniscient wisdom.
“ ‘Just as the bodhisattva mahāsattvas of the present, practicing for the sake of enlightenment, dedicate their roots of merit for the sake of omniscience, in that same way I also dedicate my roots of merit for the sake of omniscience.
“ ‘Through this root of merit may I and all beings attain the highest, most complete enlightenment of buddhahood, [F.185.b] and may we attain omniscient wisdom.
Just as the Bhagavat Tathāgata Śākyamuni sat upon the Bodhimaṇḍa; remained in the inconceivable, stainless, and extremely difficult samādhi of buddhahood; defeated evil Māra, and at dawn obtained the amṛta of wisdom that in an instant had all knowledge, had the view, had realization, had complete enlightenment, and had gained the buddhahood of the path to deathlessness, in that same way may I and all beings attain the highest, most complete enlightenment of buddhahood. May we attain omniscient wisdom.
“ ‘Just as the tathāgata arhat samyaksaṃbuddhas including the Bhagavat Tathāgata Amitābha,140 Varaprabha, Virtue of Light, Puṇyaprabha, Akṣobhya, Siṃha,141 Śatakiraṇa, Exalted Light Rays, Net of Light, Ratnārci, Prabhājvala, King of Illumination, Vibhūṣita, Ratnaketu,142 Dharmadhvaja, and Varāṅga, and other buddha bhagavats who attained the highest, most complete enlightenment of buddhahood, turned the wheel of the Dharma for the sake of benefit143 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans, in the same way may I and all beings attain the highest, most complete enlightenment of buddhahood [F.186.a] and turn the wheel of the Dharma for the sake of benefit144 for many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of multitudes of beings, devas and humans.’
“Śāriputra, that is the accumulation of dedication. The previous accumulations of merit cannot approach the vastness of this accumulation of dedication and cannot even serve as an analogy for it.
“Śāriputra, a noble son or noble daughter who obtains this sūtra, learns it, possesses it, reads it, and teaches it widely to others will develop an even greater, incalculable, measureless accumulation of merit.
“Śāriputra, if all the past and future beings that are in a trichiliocosm world realm were to attain human bodies, and having gained human bodies, without distinction between past and future, were to each attain enlightenment, and if a noble son or noble daughter were to serve them throughout their lives with robes, food, bedding, medicine when ill, and requisites in order to honor them and revere them; and if they were to spend a heap of jewels the size of Sumeru each time they attended them; and if, when they had passed into nirvāṇa, they were to create stūpas for them ten yojanas high and made of the seven precious materials—gold, silver, pearls, beryl, crystal, white coral, and red pearls—and then make offerings to them with parasols, banners, flags, and streamers, then, Śāriputra, what do you think? Would that noble son or noble daughter generate much merit upon that basis?”
“Śāriputra,” continued the Bhagavat, “a noble son or noble daughter who possesses this sūtra, learns it, recites it, reads it, teaches it to many people, and prays for the highest, most complete enlightenment will generate even greater merit. The previous accumulations of merit cannot approach the vastness of this accumulation of merit; they cannot even serve as an analogy for it.
“Why is that? Śāriputra, it is because a noble son or noble daughter who is established in this practice requests the buddha bhagavats in the world realms in the ten directions to turn the wheel of the Dharma.
Then ten thousand beings within that assembly rose from their seats, and with their upper robes over one shoulder, knelt on their right knees, placed their palms together in homage, and bowed toward the Bhagavat. They said to the Bhagavat, “Bhagavat, we will possess this sūtra. We will teach it widely to others. We will maintain its practice. Why is that? Bhagavat, it is because we are intent upon attaining the highest, most complete enlightenment of buddhahood through that kind of virtuous Dharma.”
Then Śakra, the lord of the devas, cast coral tree flowers over the Bhagavat and this Dharma teaching. Having scattered them, he said, “Bhagavat, this is a greatly cherished Dharma teaching that creates the roots of merit for bodhisattvas and ends the continuity of the obscuration of karma.” [F.187.a]
“It is like that, Kauśika, it is like that,” said the Bhagavat. “Why is that? Lord of devas, I remember that innumerable eons beyond innumerable eons in the past, there appeared in the world a tathāgata arhat samyaksaṃbuddha, one with wisdom and pure conduct,145 a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of gods and humans, a buddha, a bhagavat named Great Mass of Light.
“Lord of devas, the lifespan of the tathāgata arhat samyaksaṃbuddha Great Mass of Light was six hundred million years. His first assembly of śrāvakas numbered a trillion,146 and they were all arhats whose defilements had ceased. His second assembly of śrāvakas numbered ninety-eight trillion, and they were all arhats whose defilements had ceased. His third assembly of śrāvakas numbered ninety-nine trillion, and they were all arhats whose defilements had ceased.
“Lord of devas, the tathāgata arhat samyaksaṃbuddha Great Mass of Light was active in order to benefit beings of the world with its devas, with its Brahmā, and with its mendicants and brahmins.
“Lord of devas, at that time, the female Gaṅgadevī entered the gathered assembly of his followers, and present there she obtained from the Tathāgata Great Mass of Light this Dharma teaching. She learned it and, having acquired it, taught it to many beings and set forth toward the highest, most complete enlightenment. When she passed away, she left behind a female body and obtained a male’s faculties [F.187.b] and was always thereafter reborn among devas or humans, became a cakravartin king eighty-four thousand times, and then became the Tathāgata Ratnārci.
“Kauśika, anyone who hears the name of the tathāgata arhat samyaksaṃbuddha Ratnārci will definitely pass into nirvāṇa. Any woman who hears the name of the tathāgata arhat samyaksaṃbuddha Ratnārci, or perceives him at the time of death, will have been in her last female existence.148
“Noble one, many kinds of benefits arise from this Lord King of Sūtras, the Sublime Golden Light. It increases the good qualities of enlightenment, and it ends all continuities of karmic obscuration. Also, there are four benefits that arise in the location and environs where a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā explains and teaches this Lord King of Sūtras, the Sublime Golden Light. What are those four? (1) In that land the king will be healthy and free from all harm; (2) he will have a long life and be free of obstacles; (3) he will not be defeated by the armies of adversaries or enemies; and (4) he will enjoy happiness and spread the Dharma. This is because that human king will be guarded by Śakra, Brahmā, the four world guardians, the lords of the yakṣas, and so on.”
Śakra, Brahmā, and the rest of the innumerable assembly each said in answer, [F.188.a] “It is so. Bhagavat, in whatever land this lord of sūtras is read, recited, and taught, we will go to that king and that land, and there we will continuously guard them and remain with them. And we will prevent there being any opposing enemies, harm, obstacles, illness, misery, and so on. We will cause there to be long life, happiness, good fortune, and the fulfillment of all wishes so that there will be continuous happiness. We will make that king’s army courageous and heroic.”
When they had said that, the Bhagavat exclaimed, “Excellent! Excellent! Excellent! Noble ones, accomplish what you have said you will do! Through the king acting in accord with the Dharma, his subjects also will, like the king, act in accord with the Dharma. Your power and color will become perfect, and through that sublime benefit, your residences, entourages, and so on will become radiant.”
Then the Bhagavat said, “There are four benefits that will arise for the king’s ministers in the location and environs where this lord of sūtras is taught and promulgated. What are those four? (1) They will respect each other and be friendly to each other; (2) they will have the authorization of the king and be held in esteem by mendicants, brahmins, minor kings, and so on; (3) dedicated to the Dharma and not seeking gain and fame, they will nevertheless have great fame that spreads through every direction and they will be praised by all; and (4) they will enjoy long life and happiness. Those are the four. [F.188.b]
“Moreover, there are four benefits that will arise for the mendicants and brahmins in the land where this sublime Dharma is taught. What are the four? (1) They will not lack robes, alms, bedding, medicine, and so on; (2) they will be happy in wishing to read and recite; (3) they will be happy dwelling in mountains, forests, and so on; and (4) whatever intention they have in mind will be perfectly fulfilled.
“Moreover, the people in the land where this sūtra is recited will be healthy, have increasing happiness, and they will quickly acquire wealth, requisites, precious materials, and so on. Their merit will increase, and so on, so that they will have such benefits.”
Then that assembly of Śakra, Brahmā, the Four Mahārājas, and the rest said, “Bhagavat, for as long as this sūtra that teaches a profound meaning remains in this world, for that long the qualities of the thirty-seven aspects of enlightenment will remain. When this sūtra no longer remains, then the Dharma will cease to exist.”
“It is so,” said the Bhagavat. “Therefore, noble ones, recite correctly; possess, contemplate, and practice at least one word, or one verse, or one chapter, or the entirety of this Sūtra of the Sublime Golden Light and teach it widely to all for the sake of the long-lasting welfare, benefit, and happiness of many beings.”
This concludes “The End of the Continuum of Creating Karma,” the fifth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”
Bibliography
Primary Sources in Tibetan and Chinese
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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.
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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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.