The Sūtra of the Sublime Golden Light (2)
Chapter 6: The Purification of the Bhūmis
Toh 556
Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 151.b–273.a
Imprint
First published 2024
Current version v 1.0.8 (2025)
Generated by 84000 Reading Room v2.26.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
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 6: The Purification of the Bhūmis
[B4]
Then the bodhisattva mahāsattva [F.189.a] Akṣayamati149 rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, and bowed toward the Bhagavat. He offered the Bhagavat parasols of various jewels and flowers and baskets of flowers, and then he said to the Bhagavat, “Bhagavat, you have said repeatedly ‘the enlightenment mind, the enlightenment mind.’ Bhagavat, to what extent does a bodhisattva have an enlightenment mind? Bhagavat, what is an enlightenment mind? Bhagavat, if a bodhisattva has no aspiration or focus, has not focused, and will not focus on enlightenment because enlightenment is indescribable, and because aspiration has no form, cannot be shown, is immaterial and imperceivable, then how, Bhagavat, should the meaning of those Dharma teachings be understood?”
“Noble one,” replied the Bhagavat, “enlightenment should not be focused upon as an epithet, a designation, or a term. Enlightenment is indescribable; aspiration has no form, cannot be shown, is immaterial and imperceivable, and a bodhisattva has no focus. Why is that? Enlightenment is indescribable. Just as enlightenment is, that is what the aspiration is like. Just as the aspiration is, that is what enlightenment is like. Just as enlightenment and aspiration are, that is what the bodhisattvas are like. Just as the bodhisattvas are, that is what all past, future, and present phenomena are like.
“That is why, noble one, the bodhisattva mahāsattvas gain the name bodhisattvas. [F.189.b] The aspiration that follows all Dharmas is called the enlightenment mind. Enlightenment is not the past, the future, or the present, and the mind is the same. Because there is no focus on any phenomenon, there is nothing to be found in this. There is no enlightenment. There is no designation as enlightenment. There are no beings. There are no designations as beings. There are no śrāvakas. There are no designations as śrāvakas. There are no pratyekabuddhas. There are no designations as pratyekabuddhas. There are no bodhisattvas. There are no designations as bodhisattvas. There are no buddhas. There are no designations as buddhas. There are no composite phenomena. There are no designations as composite phenomena. There is no noncomposite. There is no designation as noncomposite.
“However, noble one, the development of the first noble aspiration is like Sumeru; it is truly high because of all the roots of merit. Its cause is the perfection of generosity.
“The second development of aspiration is like the earth in being the location of all activities in the Dharma. Its cause is the perfection of correct conduct.
“The third development of aspiration is like the maned lion, the king of animals, because it has no terror, no anxiety, and no fear. Its cause is the perfection of patience.
“The fourth development of aspiration is like the might, strength, force, diligence, and courage of Nārāyaṇa, because it is irreversible. Its cause is the perfection of diligence.
“The fifth development of aspiration is like someone who is truly noble through their various good actions because they are never satisfied with their merit. Its cause is the perfection of meditation.
“The sixth development of aspiration is like the bright disk of the sun because it dispels deep darkness. Its cause is the perfection of wisdom. [F.190.a]
“The seventh development of aspiration is like a head merchant who is wealthy with great treasure because it is a perfect adornment; it brings freedom from the wilderness of saṃsāra and fulfills all wishes. Its cause is the perfection of skill in methods.
“The eighth development of aspiration is like the pure disk of the full moon, because it completes purification from all obscurations. Its cause is the perfection of prayer.
“The ninth development of aspiration is like the fulfillment of all wishes, because it is the domain of all the displays of the qualities of the pure buddha realms. Its cause is the perfection of strength.
“The tenth development of aspiration is like space because it has the way of the characteristics of a cakravartin due to having attained the consecration of mastery over all qualities, wisdom, and Dharmas. Its cause is the perfection of knowledge.
“Noble one, those are a bodhisattva’s ten developments of aspiration. Through having these one is called a bodhisattva, but ultimately, there is no enlightenment, there is no bodhisattva, and there is no aspiration of enlightenment.
“Noble one, there are ten qualities that are preliminaries to the perfection of generosity of a bodhisattva. What are the ten? They are (1) the preliminary of the power of faith; (2) the preliminary of contemplation; (3) the preliminary of superior aspiration; (4) the preliminary of the perfections; (5) the preliminary of great love; (6) the preliminary of great compassion; (7) the preliminary of being a support for beings; (8) the preliminary of the methods of gathering beings; (9) the preliminary of desiring the Dharma of the buddhas; and (10) the preliminary of wishing for omniscient wisdom. [F.190.b]
“Noble one, those are the ten qualities that are the preliminaries for the perfection of generosity of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of correct conduct of a bodhisattva. What are the ten? They are (1) the preliminary of pure physical conduct; (2) the preliminary of pure vocal conduct; (3) the preliminary of pure mental conduct; (4) the preliminary of nonviolence; (5) the preliminary of avoiding the lower existences; (6) the preliminary of avoiding the unfortunate states; (7) the preliminary of transcending the level of the śrāvakas and pratyekabuddhas; (8) the preliminary of establishing the qualities of buddhahood; (9) the preliminary of complete aspiration; and (10) the preliminary of complete prayer.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of correct conduct of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of patience of a bodhisattva. What are the ten? They are (1) the preliminary of forsaking desire; (2) the preliminary of forsaking anger; (3) the preliminary of having no concern for one’s body; (4) the preliminary of not being concerned with one’s life; (5) the preliminary of aspiration; (6) the preliminary of ripening beings; (7) the preliminary of the strength of love; (8) the preliminary of patience for profound Dharma; (9) the preliminary of aspiration for that which is vast; and (10) the preliminary of dispelling ignorance.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of patience of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of diligence of a bodhisattva. What are the ten? They are [F.191.a] (1) the preliminary that is thinking of what is to be done for all beings; (2) the preliminary that is rejoicing in the accomplishment of a virtuous body, speech, and mind; (3) the preliminary that is never being disheartened; (4) the preliminary that is the activity of attaining the level of irreversibility; (5) the preliminary that is correct effort; (6) the preliminary that is mindfulness; (7) the preliminary that is subjugating the enemy, which is the kleśas; (8) the preliminary that is being detached from all phenomena; (9) the preliminary that is the activity of ripening beings; and (10) the preliminary that is the accomplishment of omniscient knowledge.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of diligence of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of meditation of a bodhisattva. What are the ten? They are (1) the preliminary that is maintaining good qualities; (2) the preliminary that is samādhi; (3) the preliminary that is samāpatti; (4) the preliminary that is complete enlightenment; (5) the preliminary that is dhyāna and liberations; (6) the preliminary that is the faculty of samādhi; (7) the preliminary that is the strength of samādhi; (8) the preliminary that is forsaking the kleśas of all beings; (9) the preliminary that is completing the aggregation of samādhis; and (10) the preliminary that is guarding the Dharma.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of meditation of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of wisdom of a bodhisattva. What are the ten? They are (1) the preliminary that is being skilled in the skandhas; (2) the preliminary that is being skilled in the dhātus; (3) the preliminary that is being skilled in the āyatanas; (4) the preliminary that is being skilled in dependent origination; (5) the preliminary that is being skilled in the truths; [F.191.b] (6) the preliminary that is dispelling all wrong views; (7) the preliminary that is the faculty of wisdom; (8) the preliminary that is patience toward the quality of birthlessness; (9) the preliminary that is completing all the qualities of buddhahood; and (10) the preliminary that is seeing unobscured wisdom.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of wisdom of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of the skill in methods of a bodhisattva. What are the ten? They are (1) the preliminary that is engaging with the motivations and conduct of beings; (2) the preliminary that is becoming a support for beings; (3) the preliminary that is great love and compassion; (4) the preliminary that is the ripening of beings; (5) the preliminary that is engagement in all the qualities of buddhahood; (6) the preliminary that is seeing special wisdom; (7) the preliminary that is the purification of the perfections; (8) the preliminary that is the contemplation of things exactly as they are; (9) the preliminary that is the accomplishment of the strength of the mind; and (10) the preliminary that is the attainment of the level of irreversibility.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of skill in methods of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of prayer of a bodhisattva. What are the ten? They are (1) the preliminary that is the knowledge of the movements of the massed mental conduct of all beings; (2) the preliminary that is the knowledge of the movements of the massed kleśas of all beings; (3) the preliminary that is the knowledge of the movements of the massed faculties of all beings; (4) the preliminary that is the knowledge of the movements of the massed motivations and aspirations of all beings; [F.192.a] (5) the preliminary that is the knowledge of the movements of the massed motivations, higher motivations, and aspirations of all beings; (6) the preliminary that is the knowledge of the movements in the separate world realms and the three realms; (7) the preliminary that is the knowledge of the movements of the massed motivations and propensities of all beings; (8) the preliminary that is the knowledge of the movements of the massed deaths and rebirths of all beings; (9) the preliminary that is the knowledge of the movements of the display of the three aggregations of all beings; and (10) the preliminary that is the knowledge of ripening beings who have untiring faculties.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of prayer of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of strength of a bodhisattva. What are the ten? They are (1) the preliminary that is the primordial nonorigination of all phenomena; (2) the preliminary that is the primordial nonexistence of the characteristics of all phenomena; (3) the preliminary that is the knowledge of the primordial birthlessness of all phenomena; (4) the preliminary that is the knowledge of the primordial nonexistence of all phenomena; (5) the preliminary that is the knowledge of the primordial nonformation of all phenomena; (6) the preliminary that is the knowledge that all phenomena do not enter; (7) the preliminary that is the knowledge that all phenomena do not turn back; (8) the preliminary that is the knowledge that all phenomena have the nature of nothingness; (9) the preliminary that is the knowledge that the beginning, middle, and end of all phenomena are the same; and (10) the preliminary that is the absence of concepts or thoughts engaging with the true nature of all phenomena.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of strength of the bodhisattvas.
“Noble one, there are ten qualities that are preliminaries to the perfection of knowledge of a bodhisattva. [F.192.b] What are these ten? They are (1) the preliminary that is the analysis that differentiates all phenomena; (2) the preliminary that is the completion of all good qualities; (3) the preliminary that is an immeasurable gathering of the accumulation of enlightenment; (4) the preliminary that is possessing a vast accumulation of merit and wisdom; (5) the preliminary that is the realization of vast great compassion; (6) the preliminary that is the knowledge that all phenomena do not enter; (7) the preliminary that is the knowledge of the levels of categories of the world realms; (8) the preliminary that is comprehending the realms of beings and the conduct motivated by the kleśas; (9) the preliminary that is the mental activity of comprehending and following the range of activity of the tathāgatas; and (10) the preliminary that is the higher perception and complete knowledge of the ten strengths, the fearlessnesses, and the unique qualities of a buddha.
“Noble one, those are the ten qualities that are the preliminaries for the perfection of knowledge of the bodhisattvas.
“Noble one, what is the meaning of perfection? The fulfillment of special conduct: that is the meaning of perfection. The fulfillment of vast and profound wisdom: that is the meaning of perfection. The absence of attachment to the composite and noncomposite: that is the meaning of perfection. The correct realization of the faults of saṃsāra: that is the meaning of perfection. Comprehending unwise beings: that is the meaning of perfection. Teaching the treasure of the Dharma that knows no cessation: that is the meaning of perfection. The fulfillment of unobscured liberation: that is the meaning of perfection. Knowing the realms of beings: that is the meaning of perfection. The realization of the sameness of generosity: that is the meaning of perfection. [F.193.a] The fulfillment of the sameness of correct conduct: that is the meaning of perfection. The fulfillment of the sameness of patience: that is the meaning of perfection. The fulfillment of the sameness of diligence: that is the meaning of perfection. The fulfillment of the sameness of meditation: that is the meaning of perfection. The fulfillment of skill in knowing the perfection of wisdom: that is the meaning of perfection. The fulfillment of special conduct: that is the meaning of perfection. Having perfect knowledge of all phenomena: that is the meaning of perfection. The fulfillment of patience toward the quality of birthlessness: that is the meaning of perfection. The attainment of the level of irreversibility: that is the meaning of perfection. The purification of a buddha realm: that is the meaning of perfection. Ripening completely all beings: that is the meaning of perfection. The fulfillment of the wisdom of buddhahood at a Bodhimaṇḍa: that is the meaning of perfection. The subjugation of all māras: that is the meaning of perfection. Liberating and manifesting the nonduality of saṃsāra and nirvāṇa: that is the meaning of perfection. Reaching the perfection of qualities: that is the meaning of perfection. The eradication of adversaries: that is the meaning of perfection. The fulfillment of the ten strengths, the fearlessnesses, and the eighteen unique qualities of a buddha: that is the meaning of perfection. The fulfillment of special conduct: that is the meaning of perfection. The fulfillment of all the qualities of buddhahood: that is the meaning of perfection. Complete enlightenment as the highest, most complete enlightenment: that is the meaning of perfection. Turning the wheel of the Dharma in twelve ways: that is the meaning of perfection. [F.193.b]
“Noble one, the omen of the first bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that the trichiliocosm world realm becomes filled with a hundred thousand quintillion treasures.
“The omen of the second bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that the trichiliocosm world realm becomes like the palm of the hand and is perfectly adorned by many hundred thousand quintillions of jewels.
“The omen of the third bodhisattva bhūmi of a bodhisattva mahāsattva is seeing oneself as a warrior holding weapons, wearing strong armor, and subjugating one’s foes.
“The omen of the fourth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing four circles of wind from the four directions scattering various flowers over the great circle of the all-possessing earth.
“The omen of the fifth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing a woman adorned in every kind of jewelry placing a garland of magnolia flowers on one’s head.
“The omen of the sixth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing a pool with four stairways, at the bottom of which is gold sand. The pool is filled with water that is not muddied, but clear, and it possesses the eight good qualities. Its water is adorned with blue lotuses, night lotuses, and white lotuses, and one uses it for one’s own pleasure.
“The omen of the seventh bodhisattva bhūmi of a bodhisattva mahāsattva is seeing the chasm of the hells to one’s right and left and returning from that unwounded and unharmed. [F.194.a]
“The omen of the eighth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing that one carries upon both shoulders lions, the kings of beasts, crowned with their manes, terrifying all the smaller beasts.
“The omen of the ninth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing oneself as a cakravartin king encircled by many hundred thousand quintillions of people, as one is looking straight ahead with a white parasol adorned with various jewels held above one’s head.
“The omen of the tenth bodhisattva bhūmi of a bodhisattva mahāsattva is seeing the body of a tathāgata who is looking straight ahead and teaching the Dharma, and who is the color of gold with a fathom-wide aura, encircled by many hundred thousand quintillions of Brahmās.
“Noble one, those ten are the omens of the ten bodhisattva bhūmis of the bodhisattva mahāsattvas.
“Noble one, why is the first bhūmi called Perfect Joy? The first bhūmi is called Perfect Joy because at the beginning, a mind that transcends the world, which had not previously been attained, is made manifest, and as the aspiration to a great goal has been fulfilled, there is a great joy that arises.
“The second bhūmi is called Stainless because it is purified of even the slightest stains of downfalls and of all faults in conduct.
“The third bhūmi is called Shining because there is the shining light of measureless wisdom and the wisdom of samādhi, which cannot be undermined, cannot be outshone by anything, and remains in the power of retention that holds what has been heard.
“The fourth bhūmi is called Blazing because the fire of wisdom incinerates all kleśas, and the blazing light of meditation on the qualities of the aspects of enlightenment increases. [F.194.b]
“The fifth bhūmi is called Difficult Training because the method of meditation and the supreme wisdom are difficult to master, and the kleśas that are difficult to subjugate through the paths of seeing and meditation have been subjugated.
“The sixth bhūmi is called Manifested because there is the manifestation of the absence of obstruction from composite phenomena, and the manifestation of all featureless mentation.
“The seventh bhūmi is called Gone Far because there is a long, continuous meditation in liberated samādhi, because of there being no obstacles to stainless qualities and because of featureless mentation.
“The eighth bhūmi is called Unwavering because, through attainment of the mastery of featureless mentation, the kleśas are unable to cause instability.
“The ninth bhūmi is called Perfect Understanding because, through the mastery of teaching the Dharma in all its aspects, there are no transgressions and there is the attainment of unimpeded, vast understanding.
“The tenth bhūmi is called Cloud of Dharma because the Dharma body is like the sky covered by the clouds of great wisdom.
“Noble one, the first bhūmi is obscured by these two kinds of ignorance: the ignorance of attachment to the features of phenomena and individuals, and the ignorance of being terrified by the torments of saṃsāra and the lower realms.
“The second bhūmi is obscured by these two kinds of ignorance: the ignorance of the delusion of subtle downfalls, and the ignorance that gives rise to various kinds of actions and conduct.
“The third bhūmi is obscured by these two kinds of ignorance: the ignorance of wishing to attain what has not been attained, and ignorance concerning attaining the supreme, sublime power of retention.
“The fourth bhūmi is obscured by these two kinds of ignorance: the ignorance of craving for the delight of resting in meditation, and the ignorance of craving for pure Dharma.
“The fifth bhūmi is obscured by these two kinds of ignorance: the ignorance of being saddened by saṃsāra, and the ignorance of exerting oneself for nirvāṇa. [F.195.a]
“The sixth bhūmi is obscured by these two kinds of ignorance: the ignorance of perceiving the movement of the composite, and the ignorance of perceiving evident features.
“The seventh bhūmi is obscured by these two kinds of ignorance: the ignorance of manifest subtle features, and the ignorance of featureless mentation.
“The eighth bhūmi is obscured by these two kinds of ignorance: the ignorance of exertion toward featurelessness, and the ignorance of attaining power over the grasping of features.
“The ninth bhūmi is obscured by these two kinds of ignorance: the ignorance of not being skilled in whatever Dharma is taught as being limitless, with limitless words and letters, and the ignorance of not having attained the power of eloquence.
“The tenth bhūmi is obscured by these two kinds of ignorance: the ignorance of not having attained the power of great higher cognitions, and the ignorance of not being skilled in subtle, secret meanings and actions.
“The bhūmi of buddhahood is obscured by these two kinds of ignorance: the ignorance of the obscuration of knowledge and the ignorance of the negative propensities of extremely subtle kleśas.
“Noble one, the bodhisattva who is on the first bodhisattva bhūmi has ascended to the perfection of generosity.
“The bodhisattva who is on the second bodhisattva bhūmi has ascended to the perfection of correct conduct.
“The bodhisattva who is on the third bodhisattva bhūmi has ascended to the perfection of patience.
“The bodhisattva who is on the fourth bodhisattva bhūmi has ascended to the perfection of diligence.
“The bodhisattva who is on the fifth bodhisattva bhūmi has ascended to the perfection of meditation.
“The bodhisattva who is on the sixth bodhisattva bhūmi has ascended to the perfection of wisdom.
“The bodhisattva who is on the seventh bodhisattva bhūmi has ascended to the perfection of skill in methods.
“The bodhisattva who is on the eighth bodhisattva bhūmi has ascended to the perfection of prayer.
“The bodhisattva who is on the ninth bodhisattva bhūmi has ascended to the perfection of strength.
“The bodhisattva who is on the tenth bodhisattva bhūmi has ascended to the perfection of knowledge. [F.195.b]
“Noble one, the first development of aspiration of a bodhisattva mahāsattva is obtained and arises through the samādhi that is a superior jewel.
“The second development of aspiration is obtained and arises through the samādhi that has no location.
“The third development of aspiration is obtained and arises through samādhi that is unwavering.
“The fourth development of aspiration is obtained and arises through samādhi that is irreversible.
“The fifth development of aspiration is obtained and arises through the samādhi of precious flowers.
“The sixth development of aspiration is obtained and arises through the samādhi of the brilliance of sunlight.
“The seventh development of aspiration is obtained and arises through the samādhi that accomplishes all goals.
“The eighth development of aspiration is obtained and arises through the samādhi of the directly perceived presence of the present buddhas.
“The ninth development of aspiration is obtained and developed through the samādhi of the lamp of wisdom.
“The tenth development of aspiration is obtained and arises through the samādhi that is heroic.
“Noble one, on the first bodhisattva bhūmi of the bodhisattva mahāsattvas there arises and is obtained the dhāraṇī called consecration:
tadyathā | pūrṇamno rathe duhu duhu duhu yāvat sūryāvabhāsatā yāvat candra daudatte dāvād arakṣamān daṇạparihāram kuru svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in a Ganges River will protect the bodhisattvas on the first bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all fears, which means freed from vicious beasts such as tigers and lions; [F.196.a] freed from all pretas, humans, nonhumans, and so on; and freed from enemies, robbers, the planets, the kleśas, and the five kinds of obscurations, and they will remember the first bhūmi.
“Noble one, on the second bodhisattva mahāsattva bhūmi, the dhāraṇī called invincibility arises and is obtained:
tadyathā | uttoli ciriciri uttorā toranaṃ śānto śānto attoli hulu hulu svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in two Ganges Rivers will protect the bodhisattvas on the second bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors, which means freed from vicious beasts, vicious pretas, human and nonhuman attacks, opposing enemies, the planets, the kleśas, suffering, and the five kinds of obscurations, and they will remember the second bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the third bodhisattva bhūmi, the dhāraṇī called firm presence will arise and be obtained:
tadyathā | daṇṭhike vaṇṭhike karaṭhī kauraṭhi kaiyūre tantili svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in three Ganges Rivers will protect the bodhisattvas on the third bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—vicious beasts, vicious demons, attacks from humans and nonhumans and so on, the planets, opposing enemies, various kinds of suffering, and the five kinds of obscurations—and [F.196.b] they will remember the third bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the fourth bodhisattva bhūmi, the dhāraṇī called unsubjugated will arise and be obtained:
tadyathā | śiriśiri dimi dimini dari darini śiri śiriṇi viśalā viśālā paśa paśani bandhniye svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in four Ganges Rivers will protect the bodhisattvas on the fourth bhūmi.
“Whoever possesses and recites this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the fourth bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the fifth bodhisattva bhūmi, the dhāraṇī called the array of various qualities will arise and be obtained:
tadyathā | hari hariṇi ciri ciriṇi karimāṇi saṅkarimāṇi sambāsani jambhani stambhani mohani svamūkke svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in five Ganges Rivers will protect the bodhisattvas on the fifth bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the fifth bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the sixth bodhisattva bhūmi, the dhāraṇī called the lamp of the field of wisdom will arise and be obtained: [F.197.a]
tadyathā | vitori vitori mariṇi kali kali vidho hanati lulu lulu culu culu toluva toluva śaśa śaccha variśa svasti sarva satvānāṃ siddhyantu mama mantravādāni svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in six Ganges Rivers will protect the bodhisattvas on the sixth bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the sixth bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the seventh bodhisattva bhūmi, the dhāraṇī called superiority will arise and be obtained:
tadyathā | jaha jaharu jaha jaha jaharu vailuke amṛteghaṇe puruśaṇe vairutike varubatte vidhi hike vinda vilini amṛlutike bhaijuyu bhaijuyu svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in seven Ganges Rivers will protect the bodhisattvas on the seventh bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the seventh bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the eighth bodhisattva bhūmi, the dhāraṇī called unpolluted thought will arise and be obtained:
tadyathā | sari [F.197.b] śari śiriṇi mitemite kari kari heru heru curu curu bandhani svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in eight Ganges Rivers will protect the bodhisattvas on the eighth bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the eighth bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the ninth bodhisattva bhūmi, the dhāraṇī called infinite adornment will arise and be obtained:
tadyathā | haricaṇḍalike kulamābhate toraśipata patasi śiri śiri gaśiri gaviśiri svasti sarvasatvānāṃ svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in nine Ganges Rivers will protect the bodhisattvas on the ninth bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the ninth bhūmi.
“Noble one, for the bodhisattva mahāsattva who is on the tenth bodhisattva bhūmi, the dhāraṇī called the unceasing casket will arise and be obtained:
tadyathā | siddhe susiddhe mocani mokṣani mukte vimukte amale vimale damale māṅgale hiraṇyagarbhe ratnagarbhe samantabhadre sarvārtha sādhana manasi mahāmanasi adbhute atyadbhute araje [F.198.a] viraje ucyute amṛte araje viraje brahme brahma sārwpūraṇi pūraṇa manorathe svāhā |
“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in ten Ganges Rivers will protect the bodhisattvas on the tenth bhūmi.
“Those who recite and possess this dhāraṇī mantra will be freed from all terrors—fierce beasts, malevolent pretas, humans and nonhumans and so on, opposing enemies, the torments of various kinds of suffering, the planets, and the five kinds of obscurations—and they will remember the tenth bhūmi.”
Then the bodhisattva mahāsattva by the name of Unobstructed Appearance of the Light of a Lion’s Ornament, having heard the Bhagavat teach those dhāraṇīs, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s two feet, and praised him with these verses:
Then Maheśvara, the king of the Brahmā devas, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s two feet, and said to the Bhagavat, “This Lord King of Sūtras, the Sublime Golden Light, is very rare; it is beyond evaluation. It is good in the beginning, good in the middle, and good in the end; it has a good meaning; it has good words; it is unmixed and perfect; and it makes perfect all the Buddhadharma. Whoever possesses and holds it is someone who fulfills the deeds of the buddha bhagavats.”
“Noble one, it is as you have said,” replied the Bhagavat. “Noble one, whoever listens to this sūtra will progress irreversibly to the highest, most complete enlightenment.
“Why is that? [F.199.a] Noble one, it ripens the supreme roots of merit of the bodhisattvas who are irreversibly upon the bhūmis, it is the sublime seal of the Dharma, and it is the king of all sūtras. Therefore, it should be listened to, obtained, read, and recited.
“Noble one, beings who have not planted roots of merit, who have not ripened their roots of merit, and who have not served many buddhas will not be able to hear this sublime Dharma.
“Noble one, just by hearing this Dharma teaching, noble sons or noble daughters will have a higher motivation and will never be apart from seeing the buddhas. They will never be apart from hearing the sublime Dharma. They will never be apart from honoring the saṅgha. They will never be apart from the dhāraṇī of the accomplishment of the unceasing seal of the ocean. They will never be apart from the dhāraṇī of engaging in the motivations, conduct, and languages of beings. They will never be apart from the dhāraṇī of the shining crest of the sun. They will never be apart from the dhāraṇī of accomplishing the suppression of all that arises. They will never be apart from the dhāraṇī that is as hard as a vajra and destroys mountains. They will never be apart from the dhāraṇī that enters into the teaching of the inexpressible meaning. They will never be apart from the dhāraṇī that engages in all languages. They will never be apart from the dhāraṇī that applies the seal of the accomplishment of the stainless domain of space. They will never be apart from the dhāraṇī that accomplishes the complete, infinite body of a buddha.
“Son of the devas, through obtaining these dhāraṇīs, the bodhisattvas emanate buddha bodies into the buddha realms in the ten directions and teach the Dharma. [F.199.b] They will not deviate from the true nature, with no going and no coming. They will ripen beings without having a perception of beings. They will teach the Dharma without deviating from the sameness of all words. Although they manifest death and birth, they do not pass away, and have no birth. Because they have no thoughts toward all phenomena, that which is composite does not go anywhere and does not come from anywhere.”
When this Dharma teaching was given, three thousand bodhisattvas attained patience toward the quality of birthlessness; innumerable bodhisattvas became irreversible from the enlightenment mind; innumerable bhikṣus and bhikṣuṇīs attained the pure Dharma eyes for the Dharma; and innumerable beings developed the aspiration for the highest, most complete enlightenment.
That gathered assembly then rose from their seats, bowed their heads to the Bhagavat’s feet, and said, “Bhagavat, we will go to where someone is reading, reciting, or teaching this Lord King of Sūtras, the Sublime Golden Light, and we will form the assembly for that Dharma teacher and will benefit him, bestow happiness upon him, and make him physically and mentally happy. We will, with single-pointed minds, make offerings to him, and we will satisfy with happiness the assembly that listens to him. In the land of that king there will be no suffering because of fear of invading enemies, violence, or the anxiety of famine. The people will multiply and spread. [F.200.a] Why is that? We will make offerings as to a stūpa, with parasols, banners, flowers, incense, and ornaments, to this place where the Dharma is taught. We will always protect it so that it will not deteriorate.”
Then the Bhagavat said to that gathered assembly, “Noble ones, be diligent in accomplishing this sublime sūtra, and this sublime Dharma will remain for a long time in this world.”
This concludes “The Purification of the Bhūmis,” the sixth 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).
Jin guangming jin 金光明經. Taishō 663 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Dharmakṣema, a.k.a. Tan Wuchen 曇無讖).
Jin guangming zuisheng wang jin 金光明最勝王經. Taishō 665 (CBETA, SAT). (Translation of Suvarṇaprabhāsottamasūtra by Yijing 義淨).
Secondary References—Kangyur
dkyil ’khor thams cad kyi spyi’i cho 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.