Toh 556The Sūtra of the Sublime Golden Light (2)

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.

Introduction

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 it
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. It is understood to be efficacious for personal purification and beneficial for the welfare of a
state and of the world.

The work translated here is the twenty-nine-chapter version (hereafter referenced as Toh 556) of The Sūtra of the Sublime Golden Light. There are also the twenty-one-chapter (hereafter referenced as Toh
557) and thirty-one-chapter (hereafter
referenced as Toh 555) versions. Both Toh 556 and Toh 557 were
translated into Tibetan from Sanskrit, so almost the entirety of Toh 557 is present in an identical translation in Toh
556.

This sūtra’s principal chapter is the fourth, which describes the lay bodhisattva Ruciraketu having a dream in which
he sees a brightly shining golden drum. When a brahmin beats the drum, Ruciraketu hears in the drumbeats a hundred-verse
prayer, and he subsequently recites that prayer to the Buddha.

Most of the following chapters are concerned with encouraging the recitation of this prayer and of the sūtra itself.
They describe how various divine beings in this world revere the sūtra and promise to protect it and its adherents. These
include the Four Mahārājas; Dṛḍhā, who is the goddess of the earth; Sarasvatī, the goddess of wisdom, learning, and music;
Śrī, the goddess of good fortune; and the yakṣa general Saṃjñeya.

This sūtra emphasizes its importance for kings. It states that if they honor the reciters of this sūtra and arrange
for its recitation and teaching, then their reign and their kingdom will prosper. They will avoid such calamities as invasion,
famine, and so on. The sūtra also warns that if they fail to show such devotion, there will be disastrous results for both
them and their kingdoms. Chapter 20 is dedicated to the subject of how to be a good king.

There are also chapters that deal with doctrine. Chapter 2 presents the view that a buddha never dies and so never
passes into nirvāṇa. Therefore, there is no body and no physical relics of his body after his cremation, and so the Dharma
never ceases to be taught. The passing of a buddha and the extinction of the Dharma are solely illusory manifestations,
skillful methods to inspire beings to practice and to provide them with relics as objects for their devotion. The longer
versions of the sūtra also contain chapter 3 (not present in Toh 557), which describes the nature of the three bodies, and
chapter 6, which describes the ten bodhisattva bhūmis (also not present in Toh 557). Chapters 9 and 10 teach the view of
emptiness.

Toward the end, there are two narratives that describe previous lives of the Buddha. Chapters 24 and 25 describe the
physician Jalavāhana, who, as a result of performing Dharma recitations while standing in a lake, ensured the rebirth of ten
thousand fish into the paradise of Trāyastriṃśa. In the preceding chapter, these same ten thousand devas receive the prophecy
of their buddhahood. When the goddess of the Bodhi tree objects that they have not accomplished the necessary bodhisattva
conduct in past lives to receive such a prophecy, the Buddha explains that this was unnecessary because they had devotion to
this Sūtra of the Sublime Golden Light.

The other past-life narrative, which is given in chapter 26, is one of the most famous in Buddhist literature—that of
the prince who gives his body to a hungry tigress and her cubs. An interesting feature of the story in this sūtra is that much
of the narrative is dedicated to an evocative description of the intense grief of parents who have lost their child,
emphasizing the sorrow that the prince’s action has brought them.

Tantric Rituals

As with other late Mahāyāna sūtras in which there is an emphasis on ritual, this text is classified in the Kangyur as
a tantra, specifically as a Kriyā tantra, a class of tantras in which there is an emphasis on external ritual. The sūtra
contains a description of how such rituals should be performed, and there are also passages that include lists of ingredients
to place in a bath, along with mantras to recite while bathing, in order to achieve purification. Toh 556 and Toh 555 also
supply a number of dhāraṇīs to be recited in order to gain specific results.

One can also see that the seed of the later maṇḍalas of the five buddha families is in this sūtra, for in chapters 2
and 3, buddhas of the four directions appear to a layman who has a visionary dream. They include Akṣobhya from the east and
Amitābha from the west, both buddhas and their realms already established in the Buddhist tradition with specific sūtras
dedicated to them. There also appear the buddhas Ratnaketu from the south and Dundubhisvara from the north, who in later
tantras are usually named Ratnasaṃbhava and Amoghasiddhi. In this sūtra, the central buddha in terms of these directions would
be Śākyamuni himself. In the
Buddhāvataṃsaka Sūtra
he is referred to as
Vairocana, as the Buddha Vairocana is the buddha who manifests as all the buddhas throughout this
trichiliocosm.

##
The Sūtra of the Sublime Golden Light in India

A version of The Sūtra of the Sublime Golden Light existed in India by the early fifth
century ce, when it was translated into Chinese by Dharmakṣema (385–433) in 420, in a form that
corresponds to the fragments of its translation into old Khotanese. The author of Precious Lamp of the
Middle Way
mentions that The
Sūtra of the Sublime Golden Light contains profound teachings in the section on the absence of relics, this
passage being within the chapter on the lifespan of the Buddha. The sūtra’s significance in later Indian Buddhism is evident
from the three tantras and ten commentaries that
specify that it should be the text recited in one of the four directions when performing a maṇḍala rite. There are also five
other texts in the Tengyur that emphasize the importance and status of The Sūtra of the Sublime Golden
Light and its recitation, including
Śāntideva’s eighth-century Compendium of Training in which he provides two extracts from the
sūtra that should be recited. There are also two recitation texts composed of extracts from the sūtra.

In addition to its importance for rites and recitations, the text is quoted on doctrinal points in Indian
commentaries. Passages indicating that the Buddha never dies, leaves no relics, and that the Dharma never ceases are quoted in
six texts, two of
which cite
the delightful verse that describes the impossibility of there being buddha relics, stating that there will be a buddha relic
only when a ladder to the moon is built from rabbit horns.

The descriptions of buddha nature and the nature of the bodies of a buddha, which are only in Toh 555 and Toh 556, are
quoted in two texts in the Tengyur, one written in Tibetan and one translated from Sanskrit by Rinchen Sangpo, although nothing is known about the author.

In Newar Buddhism, this sūtra became and remains one of the nine principal sūtras called “the nine Dharmas,” which are considered to be the most important
lengthy sūtras to be recited and offered to.

The Sanskrit text of the sūtra was first edited in 1898, in Calcutta, India, by S. C. Das and S. C. Shastri. That was
followed by the edition by B. Nanjio and H. Idzumi in Japan in 1931, and by the edition by Johannes Nobel (1887–1960) in 1937.
This translation refers to the 1967 S. Bagchi edition.

The Sūtra outside India

The widespread popularity of this sūtra outside India is also evident from its translation not only into Tibetan and
Chinese but also from Sanskrit into Khotanese; from Chinese into Tibetan, Sogdian, Uighur, Tangut, and Manchu; and from
Tibetan into Mongolian. Its importance continues in recent times, with new translations directly from Sanskrit into Mongolian,
Oirat, and Japanese.

There are three surviving translations of The Sūtra of the Sublime Golden Light in
Chinese. The earliest of these was translated by Dharmakṣema (385–433). He was an Indian who came to China in 414, living
first in Dunhuang. Then in 420 he went to Guzang, the capital of Northern Liang, one of the sixteen independent states of that
time, situated in what is now the Gansu region in China’s northwest. There he studied Chinese and engaged in translation under
the patronage of Juqu Mengxun (368–433), the ruler of Northern Liang. He also had the reputation of being “a master of
spells.” As a result of that reputation, Juqu Mengxun, toward the end of his reign, became afraid that Dharmakṣema might be
used against him by his adversaries and so he had him assassinated. Nobel believed that the Sanskrit in its
present form is not earlier than the mid-fifth century and that Dharmakṣema translated from an earlier version. This opinion
appears to be supported by the Sanskrit manuscript fragments discovered in Khotan.

The second surviving translation into Chinese is that by Bao Gui in 597. It is an amalgam of earlier translations that
no longer exist and four chapters that were translated by Paramārtha (499–569). As there is no surviving Sanskrit for the
additional chapters in the Chinese and Tibetan, Michael Radich has examined the evidence as to whether they are Indian or
Chinese in origin.

The third translation was by Yijing (635–713), which was published in 703. Because of its clarity and writing style,
this version became popular in China and was itself translated into Tibetan in the early ninth century. Yijing’s translation,
compared to the Sanskrit and the Tibetan translation from Sanskrit, is freer, to the extent that Emmerick has stated it could
not be used to reconstruct the original Sanskrit.
Yijing spent thirty years in India and Sumatra and returned to China in 695. He brought with him four hundred Sanskrit texts,
including The Sūtra of the Sublime Golden Light, and spent the first decade of the seventh
century translating them.

The Mogao caves of Dunhuang, which were sealed in the eleventh century, contained a great number of manuscripts of the
sūtra, particularly those of Yijing’s translation into Chinese. The sūtra became popular for its teachings on freeing oneself
from the effects of bad karma. For example, Yijing’s Chinese translation (and the Uighur and Tangut versions derived from it)
has a preface that states how the sūtra saved Zhang Judao, ruler of Tangut, from going to hell because he had slaughtered
cattle for a big feast. This narrative is illustrated in a twelfth-century Tangut woodcut that is preserved in St.
Petersburg.

The sūtra was of particular importance to monarchs, and starting in seventh-century Japan, the ritual of reciting this
sūtra was considered important to perform for the benefit of the state.

The Sūtra in Tibet

Toh 557 does not list its translators in the colophon. Toh 556 (the version translated here) was produced by
Jinamitra, Śilendrabodhi, and Yeshé Dé in the early ninth century. Almost the entirety of Toh 557 is present word for word in
Toh 556, so they either incorporated an earlier translation or extracted the shorter version from the longer.

By contrast, Toh 555 is a translation made by Gö Chödrup of Yijing’s Chinese version in the early ninth century. The
Tibetan is clearer and more readable than in the other two versions, perhaps because it is less constrained by conforming to
the Sanskrit, but also because the Chinese was a freer translation from the Sanskrit, which was done purposely to enhance its
readability.

There are some Tibetan texts included in the Tengyur that were authored by Tibetan translators active in the early
ninth century. The translator Kawa Paltsek quotes from the passages describing the Dharma body and the Buddha not leaving any
relics because he has no body with bones and blood.
Yeshé Dé wrote a text that has a number of references to this sūtra’s teaching on the three bodies of a buddha, buddha nature,
and the description of the bhūmis.

Dīpaṁkaraśrījñāna, also known as Atiśa, whose pupils founded the influential Kadampa tradition in Tibet, is the author
of three of the texts in the Tengyur that refer to this sūtra, including his most famous work, A Lamp for
the Path to Enlightenment, which contains an encouragement to use the sūtra’s prayer both for purification and as
a dedication prayer.

The commentary in the Tengyur that quotes from the sūtra more than any other—twenty times in all—is the translation by
Gö Chödrup of An Extensive Commentary on the Sūtra that Elucidates the Profound Intention by the
Korean monk Wŏnch’ŭk
(613–96), who had migrated to China. This commentary by Wŏnch’ŭk in Tibetan translation became a particular influence on the
thought of Tsongkhapa, the founder of the Gelukpa school. The sūtra has been quoted by great
masters in all the schools of Tibetan Buddhism and extracts from it were published in Tibet as numerous standalone texts—not
only the confession prayer but also other chapters, such as the treatise on kingship. Its continuing significance is indicated
by Pema Karpo (1527–92), the hierarch of the Drukpa Kagyü school, composing a confession prayer extracted from The Sūtra of the Sublime Golden Light at the request of Döndrup Dorjé, the ruler of Shigatsé.

An example of the way the sūtra was recited in Tibet is found in a version compiled by Ngawang Lobsang Chöden
(1642–1714), the second Changkya Rinpoché.

Comparing the Versions

Toh 556 and Toh 557 were both translated into Tibetan from Sanskrit. Chapter 4 in Toh 556 is the equivalent of
chapters 3 and 4 in Toh 557; chapters 9 and 10 in Toh 556 are the equivalent of chapter 6 in Toh 557; and chapters 11 and 12
in Toh 556 are the equivalent of chapter 12 in Toh 557. There are seven additional chapters in Toh 556 that are not found in
Toh 557: chapters 3, 5, 6, 13, 14, 17, and 28.

Chapter 5 is almost entirely composed of the contents of Putting an End to Karmic
Obscurations (Toh 219), differing only in its
introduction and conclusion. Toh 556’s chapter 5 is identical in its translation to the sūtra as it appears in the Kangyur.
Even where there are some minor differences between this chapter 5 and the sūtra in the Degé Kangyur versions, those
discrepancies do not exist in earlier Kangyurs. The translators of Putting an End to Karmic
Obscurations were Jinamitra, Dānaśīla, and Yeshé Dé, and their translation appears to have been incorporated into
the translation of this twenty-nine-chapter Sūtra of the Sublime Golden Light. Chapter 6
primarily comprises The Sūtra of Akṣayamati’s Questions (Toh 89), without the introductory setting and
with additional verses and an extra conclusion. That sūtra was translated by Silendrabodhi and Yeshé Dé, and their translation
has been incorporated word-for-word into this translation of The Sūtra of the Sublime Golden
Light by Jinamitra, Nalendrabodhi, and Yeshé Dé.

Only the Sanskrit that is equivalent to Toh 557 survives. It divides the equivalent of chapter 10 in the Tibetan
version into two, separating the homage to buddhas and bodhisattvas into its own small chapter. However, its final chapter is
divided into two in the Tibetan, resulting in both having twenty-one chapters. There is no surviving Sanskrit for additional
passages within the chapters or for the seven additional chapters in Toh 556.

Toh 556 appears to preserve passages that were lost from Toh 557. For example, chapter 12 in Toh 557, “The King’s
Treatise,” begins abruptly: “At that time…,” having evidently lost the introductory narrative—present in the equivalent
chapter (chapter 20) in Toh 556—that sets the action in a distant past.

Toh 555 was translated into Tibetan from Chinese. The source text was
Yijing’s seventh-century translation from Sanskrit into Chinese, and therefore the translation differs throughout, even though
the content is essentially the same. There are many passages that are actually shorter versions of those in the translations
from Sanskrit. Its greater length compared to Toh 556 is primarily due to the addition of chapters 29 and 30.

Translations into Western Languages

In 1958, Nobel published a German translation based on Yijing’s Chinese text. In 1970, Ronald Emmerick produced an
English translation of the Sanskrit. In 2007, Zopa Rinpoche’s FPMT (Foundation for the Preservation of the Mahayana Tradition)
produced a translation of Toh 557.

Detailed Summary of The Sūtra of the Sublime Golden Light

Chapter 1: The Introduction

The Buddha is on Vulture Peak Mountain at Rājagṛha with a great assembly of bhikṣus, bodhisattvas, and deities. He
states that he will teach a sūtra that will free beings from various worldly sufferings through its being recited and
listened to.

Chapter 2: The Teaching of the Lifespan of the Tathāgata

In the town of Rājagṛha, the bodhisattva Ruciraketu wonders why the Buddha has only an eighty-year lifespan if he
has no bad karma. His house miraculously transforms, and the buddhas of the four directions appear and tell him that the
Buddha’s lifespan is, in fact, inconceivably long. Ruciraketu goes to Vulture Peak and tells the Buddha what occurred. The
buddhas of the four directions appear on Vulture Peak and request the Buddha to teach The Sūtra of
the Sublime Golden Light. The Buddha states that he continues to teach on Vulture Peak and only appears to
pass into nirvāṇa.

The Kauṇḍinya brahmin Vyākaraṇa asks to be given a relic when the Buddha passes away so that he might make
offerings to it. A young man says to the Kauṇḍinya brahmin that the Buddha will not pass away and there will never be
relics. The Kauṇḍinya brahmin states that he knew this but made his request so that this truth would be revealed, and that
the appearance of passing away and leaving relics is simply a skillful method to benefit beings.

Ruciraketu then asks why it is taught that buddhas pass away and leave relics. The Buddha states that this is a
teaching with an implied meaning, and he then teaches on four sets of the true nirvāṇa’s ten qualities.

Then the four buddhas vanish, and Ruciraketu returns to his seat in the assembly.

Chapter 3: The Differentiation of the Three Bodies

This chapter is not included in Toh 557. In response to a question from the bodhisattva Ākāśagarbha, the Buddha
describes the three bodies—the Dharma body, enjoyment body, and emanation body—that complete buddhahood comprises. The
emanation body is the manifestation of various kinds of bodies of individuals in accordance with the various situations of
beings. The enjoyment body is the manifestation of perfect bodies that teach the ultimate truth to bodhisattvas. Neither
of these bodies, however, has ultimate reality, whereas the Dharma body is the ultimate, featureless, true nature that is
the basis of the other two bodies, which appear spontaneously without thought and can be described as having both
permanent and impermanent qualities. The Buddha gives various analogies to describe them. He also describes the progress
to buddhahood through the ten bhūmis and the ten perfections.

Then Ākāśagarbha and others in the assembly describe four benefits that come to a land where The Sūtra of the Sublime Golden Light is taught.

Chapter 4: The Confession in a Dream

This chapter corresponds to chapters 3 and 4 in Toh 557.

In his home in Rājagṛha, the bodhisattva Ruciraketu dreams of a brahmin beating a golden drum from which come a
number of verses that he is able to remember. He goes to the Buddha on Vulture Peak to repeat those verses to him.

He begins by describing the dream in verse and then repeats the verses he heard, which begin with a prayer for the
verses to benefit all beings. Then there are verses for the confession of past bad actions followed by a praise of the
Buddha, a prayer that beings be freed from suffering, and finally the dedication of merit so that the reciter will attain
enlightenment.

Chapter 5: The End of the Continuum of Creating Karma

This chapter is absent in Toh 557, and it is primarily composed of a word-for-word repetition, apart from the
introduction and conclusion, of Putting an End to Karmic Obscurations (Toh 219). Light rays
radiate from the Buddha, bringing happiness to all beings in the lower existences. On seeing that light, Śakra and other
deities come to the Buddha. When the deities are gathered, the Buddha’s principal human disciple, Śāriputra, asks the
Buddha how to confess their previous bad actions. The Buddha gives a recitation that should be done three times over the
course of the day and three times at night in order for the deities to free themselves of karmic obscuration and to attain
whatever is aspired to—from rebirth in a good human family or various paradises to the attainment of ultimate wisdom. The
Buddha explains that they should also recite the words of rejoicing in the good actions of others, requesting the buddhas
in all worlds to teach the Dharma, and requesting them to not pass away. The Buddha states that this creates greater merit
than any other kind of Dharma practice and that they should recite a dedication of their merit to the enlightenment of all
beings.

Then the assembly promises to promulgate this sūtra, and Śakra states that this sūtra can bring an end to the
obscurations of karma. In response, the Buddha describes a buddha in the distant past named Great Mass of Light and a
woman named Gaṅgadevī who received this very teaching from Great Mass of Light. Through her dedication to it, she was
subsequently always reborn as a man until she became a buddha by the name of Ratnārci. Ratnārci teaches in a realm a vast
distance away in the east, in the present time. Any woman who hears the name of this buddha will no longer be reborn as a
woman.

The Buddha then describes the four benefits to a king, the four benefits to his ministers, the four benefits to
mendicants, and the four benefits to brahmins that result from this sūtra being taught in their land.

Then Śakra and the others state that the Dharma will last in the world only as long as this sūtra does, and the
Buddha concurs and encourages its reading and practice.

Chapter 6: The Purification of the Bhūmis

This chapter is absent in Toh 557. It is The Sūtra of Akṣayamati’s Questions (Toh 89) but without the introduction and
with additional verses. The list of dhāraṇīs, of which only the names are given in that sūtra, are given in full in The Sūtra of the Sublime Golden Light together with their benefits. Also, Brahmā is added as an
interlocutor, and there is an extra conclusion following the one given in The Sūtra of Akṣayamati’s
Questions. In Toh 555, the corresponding chapter is called “The Dhāraṇīs of Complete Purification.”

In this chapter, Akṣayamati asks the Buddha what is meant by the term bodhicitta, “the enlightenment mind,” because the mind is not said to be an object of perception in
enlightenment.

The Buddha states that there is no reality to such designations but there are the ten stages of the development of
bodhicitta through the ten perfections. The Buddha then describes ten qualities that each of these perfections possesses,
and he describes what is meant by the term perfection.

He then describes the omens that precede each of the ten bhūmis, the reason for the names of each of those bhūmis,
the two kinds of ignorance that obscure each of the ten bhūmis, the perfection attained on each bhūmi, and the samādhi
that causes the development of each of the ten developments of bodhicitta.

The Buddha next gives the dhāraṇī mantra that is obtained on each bhūmi and explains what it protects against.

Then the bodhisattva Unobstructed Appearance of the Light of a Lion’s Ornament praises in verse the ultimate
nature and relative activity of the Buddha.

After this, the great king of Brahmā devas praises The Sūtra of the Sublime Golden
Light, and the Buddha states that only those with great merit can hear it and that those who hear it will
obtain the dhāraṇīs and gain the ultimate result. The assembly promises to gather where this sūtra is taught and to aid
its teacher.

Chapter 7: A Praise of All the Realms of the Past, Future, and Present Samyaksaṃbuddhas

This is the equivalent of chapter 5 in Toh 557. The Buddha repeats to a goddess a praise of the buddhas in
thirty-seven verses, made by a king in the distant past who has now been reborn as that goddess.

Chapter 8: The Dhāraṇī Called Golden

This chapter is absent in Toh 557.

The Buddha tells the bodhisattva Sukhavihāra that in order to make offerings to the buddhas of the past, present,
and future, one should have the dhāraṇī called golden. Its practitioner should first perform a
specific recitation of homage to certain buddhas and bodhisattvas. Then the dhāraṇī, which is the mother of all buddhas,
will fulfill all wishes and will bring protection. Fifteen days of practice in isolation should accomplish one’s wishes;
otherwise, one should continue until one’s wishes are fulfilled.

Chapter 9: Emptiness

This is the equivalent of chapter 6 in Toh 557.

The Buddha recites verses that describe emptiness, which, he states, he has taught extensively in other sūtras. He
describes how he has practiced the path for a long time and that it is impossible to calculate his wisdom.

Chapter 10: Fulfilling Wishes on the Basis of Emptiness

This chapter is absent in Toh 557.

The goddess Ratnārcī asks the Buddha about the equanimity of bodhisattva conduct. The Buddha teaches that the
dharmadhātu, or Dharma realm, is beyond the extremes of existence and nonexistence. He explains that the five skandhas are
neither separate from nor one with the Dharma realm, otherwise everyone would already be enlightened or never be able to
attain enlightenment. Therefore, bodhisattva conduct does not eliminate the relative and is never apart from the
ultimate.

Then Brahmā asks Ratnārcī how she could possibly accomplish this. She states that if she can do so, then all
beings will become golden, and there will be a divine rain of flowers and divine music. This instantly occurs, and
Ratnārcī’s body transforms, becoming identical to that of Brahmā. Ratnārcī describes to Brahmā how to practice bodhisattva
conduct while knowing it has no reality, like a magical illusion.

Following this, the Buddha tells Brahmā to practice as Ratnārcī has. Brahmā and his entourage bow down to the now
male bodhisattva Ratnārcī. The Buddha prophesies that in the future Ratnārcī will be a buddha named Essence of Illustrious
Precious Radiance.

Five hundred thousand bhikṣus in the assembly attain an irreversible state, and the Buddha prophesies that in the
distant future they will all become buddhas at the same time, all having the name King Array of Pure Prayers.

The Buddha then tells Brahmā of the great power of The Sūtra of the Sublime Golden
Light, and also that he himself had practiced and taught it in his previous lives, and that if it vanishes so
will all other sūtras.

All the devas promise to protect the sūtra, its teachers, and the land where it is taught.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

This and the following chapter are the equivalent of chapter 7 in Toh 557.

The Four Mahārājas, the protectors of the world, describe the sūtra as overcoming all calamities and how it
benefits them through its being taught. They describe themselves as protectors of the world and promise that they will
protect whoever teaches and recites this sūtra and will dispel problems for the king of that country and its population.

Chapter 12: The Four Mahārājas Protecting the Land

The Four Mahārājas and the Buddha describe the miraculous events that occur in the paradises when a king engages
in the ritual of venerating the sūtra, and how all buddhas will congratulate him and prophesy his buddhahood. The
Mahārājas describe how a king who wishes his realm to prosper and be happy should be devoted to the sūtra, and then they
praise the Buddha in verse, and the Buddha praises the sūtra in verse.

Chapter 13: The Dhāraṇī of Nonattachment

This chapter is absent in Toh 557.

The Buddha says to the bhikṣu Śāradvatīputra that the unbounded dhāraṇī is like a mother to
bodhisattvas and is practiced by them all. It has no location in any phenomenon or time and is without origination, but
its possession leads to the highest enlightenment. The chapter states that offering to the dhāraṇī is the same as offering
to a buddha. At Śāradvatīputra’s request, the Buddha recites the dhāraṇī. He describes its great benefit and its alternate
name as the dhāraṇī of nonattachment and states that it is the mother of all tathāgatas.

Chapter 14: The Wish-Fulfilling Jewel Dhāraṇī

This chapter is absent in Toh 557.

The Buddha teaches Ānanda the names of lightning in the four principal directions. Those who know the names and
write them down will be safe from lightning.

The Buddha then recites a Dravidian mantra. Avalokiteśvara recites another Dravidian mantra that protects from
premature death. Vajrapāṇi recites a dhāraṇī and promises to protect those who write it out. Brahmā then recites a mantra
that will protect from premature death and end bad karma. Śakra recites a dhāraṇī called hurled-down vajra
flames for freedom from danger and death. Then the Four Mahārājas recite a mantra that will protect from
danger and death. Nāga kings recite the dhāraṇī called the wish-fulfilling jewel (which gives this
chapter its name), which prevents all kinds of misfortune, and they recite another mantra that safeguards against poisons.
The Buddha congratulates them all, and everyone praises him.

Chapter 15: The Goddess Sarasvatī

The goddess Sarasvatī promises to aid those who recite the sūtra with wisdom and skills. She gives the recipe for
a cleansing liquid and a mantra that will prevent misfortune.

Then the Buddha praises her and teaches beneficial mantras. There then occurs a passage not included in Toh 557,
in which Sarasvatī recites verses describing how to perform a ritual for the fulfillment of wishes. Then the Kauṇḍinya
brahmin praises Sarasvatī in two sets of verses, the first of which is absent in Toh 557. In another passage absent in Toh
557, the Kauṇḍinya brahmin teaches a supplication to Sarasvatī for the purpose of attaining wisdom and eloquence, and the
chapter concludes with the Buddha congratulating the Kauṇḍinya brahmin and Sarasvatī.

Chapter 16: The Great Goddess Śrī

The goddess Śrī promises to aid those who recite the sūtra and its preservation so that beings will have good
fortune. She states that she had been a follower of the Buddha
Ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāñcanaprabhāsaśrī and that she brings good fortune to beings
wherever she goes and inspires them to make offerings to that buddha. She dwells in a palace in the paradise of Alakāvati
and says that offerings should be made to her and to that buddha. This chapter is equivalent to most of chapter 9 on Śrī
in Toh 557, with the last part here made into a separate chapter.

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

This chapter comprises the latter part of chapter 9 in Toh 557. It describes Śrī’s residence and teaches a mantra
for her invocation with additional prayers not found in the twenty-one-chapter version. It also provides instructions for
making offerings to her.

Chapter 18: Dṛḍhā, the Goddess of the Earth

This chapter does not have the homage to a series of buddhas and bodhisattvas that begins the equivalent chapter
(chapter 10) in Toh 557. Dṛḍhā, the goddess of the earth, promises the Buddha that she will go wherever The Sūtra of the Sublime Golden Light is taught, and with her head she will support the feet of
the dharmabhāṇaka. Having heard the sūtra, she will make the earth fertile and make what is grown in it nutritious and
life-enhancing, and the population will increase. She states that if someone who has heard the sūtra returns home and
repeats even a line of verse from it, that home will prosper. The Buddha states that anyone who has listened to even one
line of the sūtra, or makes offerings to it, will be reborn in a paradise after death, enjoy happiness for countless eons,
and eventually attain buddhahood. Toh 557 concludes at this point. Here in Toh 556, the chapter continues with Dṛḍhā
teaching mantras and rites to invoke her protection.

Chapter 19: Saṃjñeya, the Lord of Yakṣas

The yakṣa general Saṃjñeya promises to protect and defend whoever recites the sūtra. He describes his realization
and wisdom and promises to endow the teachers of the sūtra with eloquence and physical health. He states that those who
hear it will enjoy happiness in paradises for countless eons and eventually attain buddhahood. Toh 557 concludes at this
point. Here in Toh 556, the chapter continues with Saṃjñeya teaching mantras and rites to invoke his protection, and the
Buddha commends him for it.

Chapter 20: The King’s Treatise: The Commitment of the Lord of Devas

This chapter begins with an introduction that is missing from Toh 557. Dṛḍhā, the goddess of the earth, requests
the Buddha to teach a treatise on kingship. The Buddha tells her that in the past there was a king named Balendraketu who
told his son Ruciraketu that he had received a treatise on kingship called The Commitment of the Lord
of Devas from his own father, King Pinnacle of Lords. For twenty thousand years he had ruled following this
treatise.

King Balendraketu then teaches, as in Toh 557, the treatise in verse on kingship called The
Commitment of the Lord of Devas. The treatise explains why a king is called a deva even though he is a human:
it is because he is a deva sent to the human world to govern it. A king should therefore fulfill that duty, particularly
by punishing the wicked. If he does not do so, calamities of all kinds will befall him and his kingdom. A righteous king
will cause all kinds of good fortune to occur.

Chapter 21: Susaṃbhava

In this chapter, which is entirely in verse, the Buddha recounts a previous life as a cakravartin by the name of
Susaṃbhava, who lived while the teaching of a buddha named Ratnaśikhin was still present. In a dream, he saw the
dharmabhāṇaka Ratnoccaya teaching The Sūtra of the Sublime Golden Light. He then sought out
that dharmabhāṇaka and requested him to teach the sūtra, arranging a throne and making many offerings to him. At the
conclusion of the teaching, Susaṃbhava, through his possession of a wish-fulfilling jewel, caused a rain of jewels and
necessities to fall on the four continents he ruled, and he made an offering of it all to the Three Jewels. Śākyamuni
states that he was Susaṃbhava at that time, and that Ratnoccaya became the Buddha Akṣobhya. He states that it is through
the merit of hearing the sūtra that he has been a cakravartin king and a lord of devas countless times and has finally
attained enlightenment.

Chapter 22: The Protection Given by Yakṣas

The Buddha instructs the goddess Śrī, first in prose and then in verse, on how someone should teach the sūtra and
how someone should listen to it, and the benefits that will accrue from such activities. He adds that the throne upon
which the sūtra has been recited will subsequently become the setting for various miraculous manifestations. The devas
will praise those who teach and listen to the Dharma. In particular, the yakṣas will give their protection, as will nāgas,
asuras, Hārītī and her sons, and the various goddesses, including Sarasvatī, Śrī, and the goddesses of the earth,
harvests, and trees. This will bring bountiful harvests and a plenitude of fruits and flowers. Sūrya, the sun god, will
also be pleased and will bring wonderful light to the world.

Chapter 23: The Prophecy to Ten Thousand Devas

The goddess Bodhisattvasamuccayā asks the Buddha about what merit had been accrued by the ten thousand devas from
Trāyastriṃśa who came to hear the teaching on hearing the prophecies given to three people.

She describes the prophecy of the bodhisattva Ruciraketu becoming the Buddha Suvarṇaratnākaracchatrakūṭa in the
distant future and how his son Rūpyaketu will become the Buddha Suvarṇajambudhvajakāñcanābha. After him, the other son
Rūpyaprabha will be the Buddha Essence of the Radiance of a Hundred Golden Lights. The goddess Bodhisattvasamuccayā then
states that Jvalanāntaratejorāja and the other ten thousand Trāyastriṃśa devas have not in their past lives had such
great bodhisattva conduct as those three, and yet the Buddha has prophesied their becoming buddhas. The Buddha explains
that they gained the necessary merit simply through hearing and believing in The Sūtra of the Sublime
Golden Light. In a future time, all ten thousand will attain buddhahood in the same world, and each one will
have the name Prasannavadanotpalagandhakūṭa.

Chapter 24: Ending All Illness

The Buddha tells the goddess Bodhisattvasamuccayā that in a distant past, when the Dharma of a buddha named
Ratnaśikhin had disappeared, there was a virtuous king named Sureśvaraprabha. At that time, a head merchant by the name of
Jaṭiṃdhara had a son by the name of Jalavāhana, who learns medicine from him and is able to cure the many illnesses
prevalent in the kingdom.

Chapter 25: The Story of the Fish Guided by Jalavāhana

The Buddha tells the goddess Bodhisattvasamuccayā that Jalavāhana had a wife, Jalāmbujagarbhā, and two sons,
Jalāmbara and Jalagarbha. He and his sons went into the wilderness where they discovered a lake that was drying up, and
the ten thousand fish in it were in danger of dying. A tree goddess appeared who told Jalavāhana that he should save the
fish, so he constructed a shade made from branches for the fish. Then he went to King Sureśvaraprabha and obtained twenty
elephants from him, and he used them to carry water to replenish the lake. He then sent his son Jalāmbara home to obtain
as much food as possible, and he used that to feed the fish. Finally, he waded into the lake and recited the Dharma of
dependent origination and the name of the Buddha Ratnaśikhin. At another time, he became intoxicated with alcohol and fell
asleep. The ten thousand fish had died, and because of Jalavāhana’s recitation, they had been reborn in the Trāyastriṃśa
paradise. They came to the sleeping Jalavāhana and made offerings of many pearls and caused flowers to rain on his home,
upon the lake, and other places in the kingdom. The king summoned Jalavāhana, who believed these omens occurred because of
the death of the fish. His son Jalāmbara went to the lake and saw that they had all died. The Buddha states that he was
Jalavāhana; his father, Śuddhodana, was Jaṭiṃdhara, Jalavāhana’s father; his sons Rāhula and Ānanda were Jalāmbara and
Jalagarbha, Jalavāhana’s sons; his wife Gopā was Jalāmbujagarbhā, Jalavāhana’s wife; his father-in-law, Daṇḍapāṇi, was the
king; and the ten thousand devas from Trāyastriṃśa were the ten thousand fish. In Toh 557 the tree goddess is identified
as being a previous life of the goddess Bodhisattvasamuccayā.

Chapter 26: The Gift of the Body to a Tigress

The Buddha gives the goddess an account of when he went to the land of Pañcāla with a thousand bhikṣus. He asked
Ānanda to prepare a seat at a particular spot, and when he stamped the ground with his foot, a stūpa emerged. Inside were
golden caskets containing bones. The Buddha tells the bhikṣus to pay homage to them, because these bones are from one of
his previous lives, and it was through the sacrifice of his life that he was able to attain buddhahood. He relates that in
the past, King Mahāratha had three sons, Mahāpraṇāda, Mahādeva, and Mahāsattva. The three princes wandered into a forest
and saw a tigress that had given birth to five cubs but was starving and might soon eat her cubs. Mahāsattva decided to
give his body to the tigress, and therefore, as they were leaving the forest, he told his brothers he would follow them
later and turned back. He then cut his throat in front of the tigress and fell before her. The other two princes searched
for their younger brother and discovered he had been eaten. The queen had nightmares and was distressed, thinking that
something had happened to her sons. Therefore, the king and queen went in search of their sons and found the two princes,
who told them of Mahāsattva’s death. In great distress, they went to his remains and placed them in the stūpa. The Buddha
states that he was Mahāsattva. The story is then retold in verse, in which it is also stated that the Buddha’s father,
Śuddhodana, was the king; his mother, Māya, was the queen; the two other princes were Maitreya and Mañjuśrī; the tigress
was his stepmother, Mahāprajāpatī; and the tiger cubs were his first five bhikṣus.

Chapter 27: Praise by All Bodhisattvas

Hundreds of thousands of bodhisattvas go to the Buddha Suvarṇaratnākaracchatrakūṭa and praise him in verse.

Chapter 28: Praise of All Tathāgatas

The bodhisattva Ruciraketu comes before the Buddha Śākyamuni and praises him in verse.

Chapter 29: The Conclusion

The goddess Bodhisattvasamuccayā praises the Buddha Śākyamuni in verse. The Buddha rises from his seat and says,
“Well done!” and the multitudes of beings rejoice and praise his words.

The Translation

The Noble Mahāyāna Sūtra

The Lord King of Sūtras, The Sublime Golden Light

Chapter 1: The Introduction

I pay homage to all the buddhas, bodhisattvas,
pratyekabuddhas, and noble śrāvakas of the past, future, and present.

Thus did I hear at one time. The Bhagavat was within the
profound, completely pure Dharma realm that is the sublime field of activity of the tathāgatas, dwelling at Vulture Peak
Mountain at Rājagṛha, together with a saṅgha of ninety-eight thousand great bhikṣus. All of them were great arhats, perfectly tamed like
the king of elephants. Their defilements had ceased, they were devoid of kleśas, their minds were completely liberated, their
wisdom was completely liberated, they had done what had to be done, they had put down their burdens, they had attained their
goals, they had cut through engagement with existence, they had attained supreme and sublime power, they had perfectly
maintained pure conduct, they were arrayed with methods and wisdom, they had manifested the eight liberations, and they had
reached the farther shore.

Their names were Venerable Kauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Venerable Mahānāman, Venerable Bhadrika,
Venerable Mahākāśyapa, Venerable Uruvilvakāśyapa, Venerable Gayākāśyapa, Venerable Nadīkāśyapa, Venerable Śāriputra,
Venerable Mahāmaudgalyāyana, and Ānanda. These and the other great śrāvakas had each risen in the afternoon from resting
inwardly and had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated
him three times, and sat to one side.

A trillion bodhisattva mahāsattvas
were also gathered there. They were renowned because of being endowed with great brilliance and glory like the great kings of
the nāgas. They aspired to always maintain generosity and pure conduct; they had practiced patience and diligence for
countless eons; they manifested the mindfulness that transcends all dhyānas; they had opened the door to wisdom; they had
accomplished skill in methods; they enjoyed sublime sensory powers and had acquired clairvoyance; they had attained the great
power of mental retention; they had unceasing eloquence; they had eliminated all kleśas and afflictions; they had quickly
attained omniscient wisdom and defeated Māra and the hosts of adversaries; through beating the drum of the Dharma they subdued
all tīrthikas and caused them to develop clear minds; through turning the wheel of the Dharma they liberated devas and humans;
they adorned all the buddha realms in the ten directions; they brought benefit to those who dwelled in the six existences;
they had consummate great wisdom; they were endowed with great patience; they were endowed with love; they maintained the
motivation of great compassion; they had enduring great might; they served all the buddhas; they did not pass into nirvāṇa,
but instead maintained the great commitment to remain until the future’s end; they had developed pure causes in the presence
of many buddhas; they had attained patience toward the quality of birthlessness of the phenomena of the three times; they had
completely transcended the field of activity of the śrāvakas and pratyekabuddhas; with great skill in methods they were
skilled in explaining the implied meaning of the profound Dharma taught by the great teachers, the guides of the world; and
they had cut through all doubts through the direct perception of emptiness.

Among them were the bodhisattva Anāvaraṇadharmacakravarta, the bodhisattva Aspiring to Always Turn the Dharma Wheel, the bodhisattva Nityodyukta, the
bodhisattva Anikṣiptadhura, the bodhisattva Maitreya, the bodhisattva Mañjuśrī, the bodhisattva Avalokiteśvara, the
bodhisattva Dharaṇīśvararāja, the bodhisattva King Fearless Powerful Array, the bodhisattva King of Supreme Mount Meru, the
bodhisattva Great Ocean Profound King, the bodhisattva Ratnaketu, the bodhisattva Mahāratnaketu, the bodhisattva
Kṣitigarbha, the bodhisattva Ākāśagarbha, the bodhisattva Lord with Jeweled Hands, the bodhisattva Vajrapāṇi, the bodhisattva
Ratibala, the bodhisattva Great Dharma Power,
the bodhisattva Extremely Radiant Array, the bodhisattva Great Golden Radiant Array, the bodhisattva Pure Ethics, the
bodhisattva Always Concentrated, the bodhisattva Extremely Pure Intelligence, the bodhisattva Firm Effort, the bodhisattva Ākāśavat, the bodhisattva Anikṣiptamahāpraṇidhāna, the bodhisattva
Bhaiṣajyadatta, the bodhisattva Curing Affliction, the bodhisattva Bhaiṣajyarāja, the bodhisattva Joyful High King, the bodhisattva Prophesied Attainment, the
bodhisattva Great Cloud Completely Pure Radiance, the bodhisattva Great Cloud Dharma Holder, the bodhisattva Great Cloud Renowned Joy,
the bodhisattva Great Cloud Renowned Limitless Revealer, the bodhisattva Great Cloud Lion’s Roar, the bodhisattva Great Cloud Supreme Bull’s Sound,
the bodhisattva Great Cloud Good Fortune, the bodhisattva
Great Cloud Precious Glory,
the bodhisattva Great Cloud Sun’s Essence, the bodhisattva Great Cloud Moon’s Essence, the bodhisattva Great Cloud Starlight,
the bodhisattva Great Cloud Firelight, the bodhisattva Great Cloud Lightning, the bodhisattva Great Cloud Thunder, the
bodhisattva Great Cloud Constant Wisdom Rain, the bodhisattva Great Cloud King Completely Pure Rain, the bodhisattva Great Cloud Flower
Tree King, the bodhisattva Great Cloud Utpala Scent, the bodhisattva Precious Cloud Sandalwood Cool Body, the bodhisattva
Great Cloud Clearing Darkness, the bodhisattva Great Cloud Clearing Obscured Vision, and so on—countless, numberless
bodhisattva mahāsattvas, who, during that afternoon, had arisen from resting internally and come into the presence of the
Bhagavat. They bowed down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their
right, and sat to one side.

There were also 580,000 Licchavī youths. Among them were Kumāra Lion’s Light, Kumāra Siṃhamati,
Kumāra Dharmadatta, Kumāra Powerful Bestower, Kumāra Mahāprabha, Kumāra Great Glory, Kumāra Buddhapālita, Kumāra Dharmapāla,
Kumāra Sustaining the Saṅgha, Kumāra Vajra Guard, Kumāra Ākāśapāla, Kumāra Ākāśaghoṣa, Kumāra Ratnagarbha, Kumāra Supreme
Auspicious Essence, and so on. They were pleasantly established in the highest, most complete enlightenment and had perfect
aspiration for the Mahāyāna. During that afternoon they had come into the presence of the Bhagavat, bowed down their heads to
the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and sat to one side.

There were also 42,000 devas. Among them were Deva Beautiful to See, Deva Pramudita, Deva Sūryaprabha, Deva Moon
Crest, Deva Clear Insight, Deva Ākāśaviśuddhaprajña, Deva Remover of Affliction, Deva Maṅgala,
and so on. They had made the vast prayer to guard the Mahāyāna Dharma, to hold the true Dharma, and to prevent its
discontinuation. During that afternoon they had come into the presence of the Bhagavat, bowed down their heads to the feet of
the Bhagavat, circumambulated him three times, keeping him to their right, and then sat to one side.

There were also 28,000 nāga kings. Among them were Nāga King Padma, Nāga King Elapatra, Nāga King
Mahābala, Nāga King Mahāghoṣa, Nāga King Alpormika, Nāga King River Holder, Nāga King Golden Face, Nāga King Manasvī, and so
on. They had all aspired to possess and hold the Mahāyāna and had developed the motivation to spread and protect it. During
that afternoon, each of them had come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat,
circumambulated him three times, keeping him to their right, and sat to one side.

There was also the yakṣa king Vaiśravaṇa with 36,000 yakṣas. Among them were Yakṣa Amra, Yakṣa Amradhara, Yakṣa
Essence of Lotus Radiance, Yakṣa Lotus Face, Yakṣa Bhṛkuṭi, Yakṣa Manifesting Great Fear, Yakṣa Bhūmikampa, Yakṣa Annaharaṇa,
and so on. All those yakṣas had faith in the Dharma of the
Tathāgata and were dedicated to guarding it. During that afternoon, all of them came into the presence of the Bhagavat, bowed
down their heads to the feet of the Bhagavat, circumambulated him three times, keeping him to their right, and sat to one
side.

There were also 49,000 garuḍas, such as the garuḍa king Powerful King of Elephants.

There were also gandharvas, asuras, kinnaras, kumbhāṇḍas, and mahoragas; divine ṛṣis of mountains, forests, rivers,
and seas; great kings and their retinues, queens, attendants, sons, noblemen, and noblewomen; and devas, humans, and so on.
They had all prayed to read, recite, possess and hold, question, spread, guard, and protect this unsurpassable Mahāyāna Dharma. During that afternoon all of them had
come into the presence of the Bhagavat, bowed down their heads to the feet of the Bhagavat, circumambulated him three times,
keeping him to their right, and sat to one side.

In that way, those śrāvakas, bodhisattvas, devas, humans, asuras, garuḍas, and so on—all those eight classes of
beings—had gathered like clouds. With one-pointed minds, with palms together in homage, and with unblinking eyes, they gazed
at the Bhagavat’s face, and wishing that he would teach the Dharma, they supplicated him.

Then, during the afternoon, the Bhagavat arose from samādhi, looked upon the multitude that had assembled, and
recited these verses:

“I will teach this Sublime Golden Light,

Which is the lord of the kings of sūtras.

“If you listen to it, it is profound;

If you analyze it, it is profound.

“It has received the blessings

Of the buddhas in the four directions:

“The Buddha Akṣobhya in the east,

The Buddha Ratnaketu in the south,

The Buddha Amitābha in the west,

And the Buddha Dundubhisvara in the north.

“This auspicious, sublime teaching

Is in order to eliminate all bad actions.

It causes all bad karma to cease.

“It will bestow every happiness;

It will eliminate all suffering.

It is the basis of omniscience,

And it is adorned by every splendor.

“Beings with impaired faculties,

Whose lives are in decline and ending;

Those who are beset by misfortune,

Who have been forsaken by the devas,

“Who are hated by their spouses and other people,

Who are tormented by family and servants,

Who are in conflict with others,

And who are oppressed by loss of wealth;

“Those who are miserable, tired, and ruined,

Who are frightened and in distress,

Who are oppressed by planets and lunar asterisms,

And who are afflicted by dreadful demons;

“And those who see evil in their dreams

Arising from misery and fatigue

Should wash themselves clean

And listen to this supreme sūtra.

“For those who listen to this sūtra,

This profound field of the buddhas,

With a lucid mind and good motivation,

And dressed in clean clothes—

“For all those beings,

All those dreadful misfortunes

Will always come to an end

Through the brilliance of this sūtra.

“The guardians of the world themselves

And their ministers and army generals,

As well as a multitude of millions of yakṣas,

Will be their protectors.

“The great goddess Sarasvatī

And Nairañjanāvasinī,

Hārītī, the mother of spirits,

And Dṛḍhā, the goddess of the earth;

“The lords of Brahmā devas, lords of the devas;

The greatly powerful lords of the nāgas;

And the lords of the kinnaras, the lords of the asuras,

And similarly the lords of the garuḍas

“Will come to the place where those people are,

Accompanied by troops and steeds,

And will be their protectors,

Attentive day and night.

“I will elucidate this sūtra,

Which is the profound field of the buddhas,

Which is the secret of all buddhas,

And which is difficult to obtain in a million eons.

“Those who hear this sūtra

And cause others to hear it,

And those who rejoice in this sūtra,

And those who make offerings to it,

“Throughout millions of eons

Will themselves receive offerings

From devas, nāgas, and humans,

And from kinnaras, asuras, and yakṣas.

“For beings who create this merit,

There will arise for them

An infinite, incalculable,

Inconceivable mass of merit.

“They will be taken into the care

Of the perfect buddhas in the ten directions,

And similarly by the bodhisattvas

Who have profound activity.

“Having put on clean clothes,

Wearing perfumed clothing,

And having a loving mind,

They should offer without distraction.

“They should make their

Own minds pure and vast,

And with minds filled with faith,

They should listen to this sublime sūtra.

“Those who listen to this sūtra

Will be welcomed among humans,

Will attain an excellent human existence,

And will live happy lives.

“Those in whose ears

This teaching sounds

Will plant good roots

And be praised by many buddhas.”

This concludes “The Introduction,” the first chapter of “The Lord King of Sūtras, the
Sublime Golden Light.”

Chapter 2: The Teaching of the Lifespan of the Tathāgata

Also, at that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu.
He had served past jinas, had developed roots of merit, and had attended upon many hundreds of thousands of quintillions of buddhas. He
thought, “Through what causes and what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”

Then he thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. What are those two? Forsaking killing and giving food.’ The
Bhagavat Śākyamuni has forsaken killing and has correctly adopted the path of the ten good actions for
countless hundreds of thousands of quintillions of eons. He has given external and internal substances as food to beings, even
to the extent of satisfying hungry beings with his own body, blood, bones, and limbs, to say nothing of every
other kind of food.”

When that sublime being’s mind had thought that, with his attention focused upon the Buddha, his house became
immense, vast, and made of blue beryl. It was adorned with many divine jewels, its color transformed by the Tathāgata, and it was pervaded by
a perfume that transcended the divine.

In the four directions of that house there appeared four thrones made of divine jewels. The thrones were overspread
with layers of precious, divine cloth decorated with divine jewels.

Upon those thrones appeared divine lotus flowers, their
colors transformed by the Tathāgata, and adorned by many jewels. Upon those lotuses there appeared the four buddha bhagavats. To the east
appeared the Tathāgata Akṣobhya. To the south appeared the Tathāgata Ratnaketu. To the west appeared the Tathāgata Amitābha.
To the north appeared the Tathāgata Dundubhisvara. At the moment when those buddha bhagavats appeared upon those lion thrones,
the great city of Rājagṛha was filled by a great illuminating light. That light spread throughout the trichiliocosm world
realm, throughout as many world realms in the ten directions as there are grains of sand in the Ganges
River. A rain of flowers fell. There came the sound of divine music. Through the power of the Buddha, all beings in this trichiliocosm world realm
gained divine happiness. Those who had incomplete faculties gained all their faculties. The blind saw forms with their eyes;
the deaf heard sounds with their ears; the insane gained their sanity; those with distracted minds became undistracted; the naked became clothed; the hungry had their stomachs
filled; the thirsty found drink; beings afflicted by illness were healed; and those with impaired physical faculties became possessed of
complete faculties. In those worlds there appeared vast, astonishing, wonderful qualities.

The bodhisattva
Ruciraketu was amazed to see those buddha bhagavats, and, filled with joy, delighted, elated, pleased, and happy, with his
palms together in homage, he bowed toward those buddha bhagavats. Mindful of those buddha bhagavats and mindful of the
qualities of the Buddha Bhagavat Śākyamuni, he had doubts concerning the lifespan of the Bhagavat Śākyamuni. In his mind was
the thought, “Why is it that the Bhagavat Śākyamuni has this short lifespan of eighty years?”

Those buddha bhagavats were aware of and understood these thoughts and said to the bodhisattva Ruciraketu, “Noble
one, do not think, ‘The Bhagavat Śākyamuni has such a short lifespan.’ Why is that? Noble one, except for the tathāgata arhat
samyaksaṃbuddhas, we do not see anyone within the world with
its devas, with its Māra, with its Brahmā, with its many beings who are mendicants and brahmins, and with its devas, humans,
and asuras who has the ability to know the Bhagavat Tathāgata Śākyamuni’s lifespan to its future limit.”

As soon as those buddha bhagavats described the Tathāgata’s lifespan, at that moment, through the power of the
buddhas, the devas in the desire realm, the devas in the form realm, the nāgas, the yakṣas, the gandharvas, the asuras, the
garuḍas, the kinnaras, the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas arrived in
the house of the bodhisattva Ruciraketu.

Those tathāgatas then recited verses that taught in brief the length of the lifespan of the Bhagavat Śākyamuni to
that complete assembly:

“The drops of water in all

The oceans can be calculated,

But no one can calculate

The lifespan of Śākyamuni.

“If all Sumerus were reduced to atoms,

Their number could be calculated,

But no one can calculate

The lifespan of Śākyamuni.

“Someone might calculate

The number of atoms in the earth,

But no one can calculate

The entire lifespan of the Jina.

“Someone might calculate

The extent of space,

But no one can calculate

The lifespan of Śākyamuni.

“One cannot reach a number

By saying that the perfect Buddha

Will remain for this number of eons,

Or for a hundred million eons,

“This is because of two causes

And because of two conditions:

He has forsaken violence toward others,

And he has given food numerous times.

“Therefore, the length of the great being’s

Lifespan cannot be calculated

By saying it is a certain number of eons,

Or likewise by saying it is countless eons.

“Therefore, do not doubt, do not have any doubt whatsoever.

No one can conceive of the final extent of a jina’s lifespan.”

Then the bodhisattva Ruciraketu, having heard that teaching on the lifespan of Bhagavat Śākyamuni, asked those
bhagavats, “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”

The bhagavats said to the bodhisattva Ruciraketu, “The Bhagavat Śākyamuni, the Tathāgata, has been born at a time
when beings could live for a hundred years in a world that has the five degenerations. Therefore, the Tathāgata Śākyamuni has
manifested a short lifespan in order to benefit beings with inferior aspiration, beings with little roots of merit and faith,
and ordinary foolish beings who have the view that there is a being, the view that there is a soul, the view that there is a
spirit, the view that there is an individual, erroneous views, the belief in ‘me’ and ‘mine,’ the views of eternalism and
nihilism, and so on. It is also to inspire the true view in tīrthikas so that they will quickly attain the highest
enlightenment.

“Moreover, noble one, the Tathāgata, by manifesting passing into nirvāṇa, causes beings to perceive him as rare and
difficult to meet; causes them to perceive misery, suffering, and so on; and inspires them to quickly obtain, possess, read,
comprehend, and teach widely to others these sūtras that have been taught by the Buddha Bhagavat, and to not malign them. That is why the Tathāgata manifests a short lifespan. If the
Tathāgata were always present and did not pass into nirvāṇa, beings would have no reverence—they would not perceive him as
being difficult to meet, and they would not obtain, possess, read, comprehend, and teach widely to others these sūtras that
have been taught by the Tathāgata. Why is that? Because they would believe that the Bhagavat would always remain in the world.

“As an analogy, noble one, someone who sees that his parents have many precious jewels would not perceive that wealth
as being rare or wonderful. Why is that? It is because he perceives that his parents’ wealth will always be present. In the
same way, if the Bhagavat never passed into nirvāṇa, he would not be perceived as rare and difficult to meet.

“Moreover, noble one, as another analogy, if someone who had poor parents, who had no wealth, went to the dwelling of
a king or great minister and saw their vast, numerous treasuries, wealth, jewels and so on, he would perceive them as rare and
difficult to obtain, and he would dedicate himself to accomplishing the methods for seeking wealth, because he would wish to
leave poverty behind and to accomplish happiness and prosperity.

“In the same way, noble one, if the Tathāgata is seen to pass into nirvāṇa, there will be the perception of how rare
and difficult he is to meet, and the perception of misery and suffering. The Bhagavat Tathāgata only appears a few times in
countless eons, just as a fig tree flower hardly ever appears, just a few times, so that beings will perceive him as rare and
difficult to meet, and they will have veneration for him, perceive the sūtras he teaches to be the truth, and perceive them as something to be possessed and not to be maligned.

“Therefore, noble one, because of those causes and conditions, the Tathāgata does not remain long in the world but
quickly passes into nirvāṇa. It is through such a perfection of skillful methods that the tathāgatas ripen beings.”

Then those four tathāgatas vanished.

Then the bodhisattva Ruciraketu, the countless hundreds of thousands of bodhisattvas, and the countless trillions of
beings went together to Vulture Peak Mountain. They bowed their heads to the feet of the Bhagavat Śākyamuni, the Tathāgata,
and seated themselves.

The bodhisattva Ruciraketu described what had occurred, and those four tathāgatas came to where the Bhagavat
Śākyamuni was dwelling on Vulture Peak Mountain, sat upon the thrones in their own directions, and addressed their entourages
of bodhisattvas: “Noble ones, go and ask the Bhagavat Śākyamuni, ‘Are you unharmed, unafraid, undisturbed, and feeling happy?’
Also make this request to the Bhagavat Tathāgata Śākyamuni: ‘If you were to teach this very profound lord of sūtras, The Sūtra of the Sublime Golden Light, for the benefit of beings, to dispel the distress of famine,
and to bring happiness to all, that would be excellent and would bring joy!’ ”

The bodhisattvas who were their attendants went toward the Bhagavat Śākyamuni, and, having approached him, bowed
their heads down to his feet, and they made the request that the four tathāgatas had instructed.

Then the Bhagavat Śākyamuni, the tathāgata, the arhat samyaksaṃbuddha, said, “Well done!” to those bodhisattvas.
“Well done! Well done!”

At that time, because the four tathāgatas had invoked him to teach this sublime Dharma in order to bring benefit and
happiness to all beings, the Bhagavat recited these verses:

“I dwell upon Vulture Peak Mountain

Where I teach this precious sūtra,

But in order to liberate these many beings,

I will also manifest passing into nirvāṇa.

“The foolish with incorrect views

Will not aspire to my teachings,

So in order to liberate them all,

I will manifest passing into nirvāṇa.”

At that time, in that assembly, there was the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, who, together with
countless thousands of brahmins, had made offerings to the Bhagavat. On hearing these words concerning the great nirvāṇa of the Tathāgata, he immediately wept,
bowed down to the feet of the Bhagavat, and said to the Bhagavat, “If you have love for all beings, if you have great
compassion, if you wish to benefit them, if you are a mother and father for all beings, if you are unequaled, if you are like
the moon radiating light, if you are like a risen sun of great wisdom and knowledge, and if you look upon all beings as you do
upon Rāhula, then I pray that you grant me something sacred.”

The Bhagavat remained silent.

Then, through the power of the Buddha, there arose confident eloquence in a Licchavī youth who was in that assembly,
whose name was Sarvasattvapriyadarśana. He asked the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, “Great brahmin, why do
you ask the Bhagavat for something sacred? I will give you something sacred.”

“Licchavī youth,” said the brahmin, “I wish for a relic of the Bhagavat the size of a mustard seed in order to make
offerings to the Bhagavat. It is known that if one makes offerings to a relic the size of a mustard seed that one has received
as a share of the ashes that are the relics of the Bhagavat, one will become the sole lord of the devas of Trāyastriṃśa.

“O Licchavī youth, it is difficult for śrāvakas and pratyekabuddhas to know The Sūtra of the
Sublime Golden Light. It is difficult for them to comprehend it. The Sūtra of the Sublime
Golden Light, which has those characteristics and qualities, is going to be spoken, so listen!

“O Licchavī youth, The Sūtra of the Sublime Golden Light is thus difficult to know and
difficult to understand. Therefore, it is appropriate that we brahmins from an outlying island should keep a relic the size of
a mustard seed in a casket, for by possessing it, beings will soon become lords of Trāyastriṃśa.

“O Licchavī youth, don’t you want to request a relic the size of a mustard seed from the Tathāgata, place the relic
in a casket, and possess it so that beings will become lords of Trāyastriṃśa?

“O Licchavī youth, that is the sublime thing that I have requested.”

Then Sarvasattvapriyadarśana, the Licchavī youth, recited these verses to the Kauṇḍinya brahmin, the Dharma master
Vyākaraṇa:

“When flowers grow

On the Ganges River,

Crows become red,

And cuckoos become conch-colored;

“When palm-tree fruit grow on rose-apple trees;

And when bunches of mangoes grown on date trees,

That will be the time when a relic

The size of a mustard seed will appear.

“When clothes made from

The hair of turtles are worn,

And they dispel the cold of winter,

Then there will be a relic.

“When roofs are made

From the legs of flies

And are solid and stable,

Then there will be a relic.

“When all the leeches

Grow teeth that are

Long, white, and sharp,

Then there will be a relic.

“When a ladder is built

From the horns of hares

For climbing to the upper realms,

Then there will be a relic.

“When a mouse climbs that ladder

And then eats the moon

And attacks the eclipse,

Then there will be a relic.

“When a village-dwelling fly

Drinks a pitcher of beer

And lives in a house,

Then there will be a relic.

“When a happy donkey

Has lips as red as a bimba fruit

And is expert in song and dance,

Then there will be a relic.

“When owls and crows

Cavort together in private

And live together in harmony,

Then there will be a relic.

“When the leaves of the palash tree

Become a parasol of three kinds of jewels

And provide shelter from the falling rain,

Then there will be a relic.

“When a great oceangoing ship,

With its instruments and sails,

Comes onto and travels over dry land,

Then there will be a relic.

“When an owl picks up

Gandhamādana Mountain

In its beak and flies away,

Then there will be a relic.”

On hearing those verses, the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa, replied to the Licchavī youth
Sarvasattvapriyadarśana with these verses:

“Good! Good! Best of youths,

Son of the jinas, with great words,

Skilled in methods, heroic,

Who has received the highest prophecy,

“Young man, listen to me describe,

In order, the inconceivable

Greatness of the world’s lord,

The protector, the Tathāgata.

“The scope of the buddhas is inconceivable.

The tathāgatas are without any equal.

All buddhas are always in peace.

All buddhas appear perfectly.

“All buddhas have the same color;

That is the intrinsic nature of the buddhas.

The Bhagavat is not fabricated,

And the Tathāgata is not produced.

“He has a body like a vajra.

He manifests an illusory body.

The great Ṛṣi does not have relics,

Not even of the size of a mustard seed.

“How could there be relics

From a body without bones or blood?

Relics are left through skillful methods

In order to bring benefit to beings.

“The perfect Buddha is a Dharma body.

The Tathāgata is a Dharma realm.

That is what the Bhagavat’s body is like.

That is what teaching the Dharma is like.

“I made that request for the sacred object

Having already heard and understood that.

I spoke in
that way

In order to reveal the truth.”

Then thirty-two thousand devas, having heard that profound teaching on the lifespan of the Tathāgata, all developed
the aspiration for the highest, most complete enlightenment. With joyful mental thoughts and with one voice, they recited these verses:

“The Buddha does not pass away.

The Dharma does not disappear.

Passing into nirvāṇa is manifested

In order to bring beings to maturity.

“The Bhagavat is inconceivable;

The Tathāgata’s body is eternal.

He demonstrates a variety of displays

In order to bring benefit to beings.”

Then the bodhisattva Ruciraketu, having heard the teaching on the lifespan of the Bhagavat Śākyamuni from both those
buddha bhagavats and those excellent individuals, arose from his seat, and with his palms together in homage, bowed and said, “Bhagavat, if in that way the buddha bhagavats do
not pass into nirvāṇa and do not leave relics in the world, why is it that in the sūtras it is taught that the buddhas pass
into nirvāṇa and leave their relics in the world so that if devas and humans have veneration and respect toward the relics of
past buddhas that have been left in the world, and if the world with its devas and humans makes offerings to them, they will
attain immeasurable benefit? And why is it said here that there are no relics, Bhagavat? I pray that with compassion you will
explain and teach this.”

The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the rest of the gathered assembly, “Know that
when it is said that the bhagavats pass into nirvāṇa and leave relics in the world that this is a teaching with an implied
meaning.

“Noble ones, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat Samyaksaṃbuddha
correctly and truly teaches that there is a great passing into nirvāṇa.

“What are these ten?

“First, nirvāṇa means that the tathāgatas have completely eliminated the obscuration of the
kleśas and the obscuration of knowledge.

“Second, nirvāṇa means that the tathāgatas know that there is no self in the individual and no
self in phenomena.

“Third, nirvāṇa means that there is a transformation of the body and of qualities.

“Fourth, nirvāṇa means that there is a spontaneous guidance of beings.

“Fifth, nirvāṇa means that there is sameness in the Dharma body because there is no
differentiation of characteristics through the truth becoming manifest.

“Sixth, nirvāṇa means that there is no duality between the nature of saṃsāra and nirvāṇa.

“Seventh, nirvāṇa means that purity is manifested through the realization of the essence of
phenomena.

“Eighth, nirvāṇa means that there has been the skillful accomplishment of all phenomena being
devoid of birth and devoid of destruction.

“Ninth, nirvāṇa means that there is the attainment of the wisdom of the equality of the true
nature, the realm of phenomena, and the ultimate conclusion.

“Tenth, nirvāṇa means that there is the knowledge that there is no difference between the nature
of all phenomena and the nature of nirvāṇa.

“Also, noble one, the bodhisattva mahāsattvas know through these ten qualities that the Tathāgata Arhat
Samyaksaṃbuddha correctly and truly teaches that there is a great passing into nirvāṇa.

“What are these ten?

“First, aspiration and desire are the basis of the kleśas; whatever one aspires to creates desire. The buddha
bhagavats are free of aspiration and desire, and this is called nirvāṇa.

“Second, the tathāgatas are free of all aspiration and desire; they do not acquire any phenomena and therefore have
no possessions, no going, no coming, and nothing to be acquired. Therefore, this is called nirvāṇa.

“Third, that absence of going and coming and acquisition is the Dharma body, which has no birth and no cessation;
this absence of birth and cessation is called nirvāṇa.

“Fourth, that absence of birth and cessation is indescribable by words and transcends the scope of words. Therefore,
this is called nirvāṇa.

“Fifth, there is the attainment of a transference from one state of existence to another merely through the phenomena
of birth and cessation, without there being a self or an individual. Therefore, this is called nirvāṇa.

“Sixth, the buddha bhagavats directly see that the kleśas and the proximate kleśas are incidental and that the true
nature, which has no coming or going, remains. Therefore, this is called nirvāṇa.

“Seventh, that which is valid is true, and everything else is false. That which is true is valid, and that validity
is the nature of a tathāgata. Therefore, this is called nirvāṇa.

“Eighth, the ultimate conclusion is free of complication; a tathāgata alone manifests that ultimate conclusion, and
this ceasing of complication is called nirvāṇa.

“Ninth, birthlessness is truth, and birth is falsity; therefore, foolish ordinary beings sink into the swamp of
saṃsāra, while the body of a tathāgata is the truth without any invalidity. This is called nirvāṇa.

“Tenth, invalid phenomena are born from conditions; the phenomenon that is the valid truth is not created by
conditions, and the Dharma body of a tathāgata is valid and is truth. Therefore, this is called nirvāṇa.

“Also, noble one, a bodhisattva mahāsattva will realize the way of validity and truth of the tathāgata arhat
samyaksaṃbuddhas through ten qualities, and therefore they are called the great nirvāṇa.

“What are these ten?

“First, the tathāgatas have rejected incorrect concepts of generosity and its results because they know that there is
no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore; this is called nirvāṇa.

“Second, the tathāgatas have rejected incorrect concepts of correct conduct and its results because they know that
there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, this is called
nirvāṇa.

“Third, the tathāgatas have rejected incorrect concepts of patience and its results because they know that there is
no ‘me’ or ‘mine’ in patience or the results of patience; therefore, this is called nirvāṇa.

“Fourth, the tathāgatas have rejected incorrect concepts of diligence and its results because they know that there is
no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore; that is called nirvāṇa.

“Fifth, the tathāgatas have rejected incorrect concepts of meditation and its results because they know that there is
no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, this is called nirvāṇa.

“Sixth, the tathāgatas have rejected incorrect concepts of wisdom and its results because they know that there is no
‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, this is called nirvāṇa.

“Seventh, the tathāgatas have rejected incorrect concepts concerning beings, the absence of beings, and the absence
of an intrinsic nature in all phenomena because they know these; therefore, this is called nirvāṇa.

“Eighth, the tathāgatas know that someone whose nature is characterized by craving is engaged in seeking. Through the power of being engaged in
seeking there will be the experience of various sufferings. The tathāgatas have eliminated fixation on ‘me’
and ‘mine’ and have no seeking; therefore, this is called nirvāṇa.

“Ninth, all composite phenomena have a number and measure, but noncomposite phenomena are devoid of all number and
measure. The buddhas have rejected composite phenomena and manifested noncomposite qualities, and so they have no number or
measure; therefore, this is called nirvāṇa.

“Tenth, the tathāgatas know that the nature of all beings and phenomena is empty, and they know there is nothing that
exists that is other than that emptiness, and that the nature of that emptiness is the true Dharma body. Therefore, this is
called nirvāṇa.

“Noble one, it is through those ten qualities that there is what is called nirvāṇa.

“Also, noble one, the fact that the tathāgatas do not pass into nirvāṇa is not the only marvel. There are ten other
qualities that are called marvelous. They are the conduct of the tathāgatas.

“What are these ten?

“First, saṃsāra has defects; nirvāṇa is peace and withdrawal. Through knowing that saṃsāra and nirvāṇa are the same,
they do not remain in saṃsāra and do not dwell in nirvāṇa. Not wearying of benefiting beings is the conduct of the
tathāgatas.

“Second, even though the tathāgatas see the incorrect conduct of foolish ordinary beings and that they are overcome
by various kleśas, they do not think, ‘I will liberate these beings.’ Instead, through the power of their previous compassion
and roots of merit, without thoughts concerning the individual faculties, natures, wishes, or aspirations of beings, they
spontaneously benefit and teach them throughout the endless future. That is the conduct of the tathāgatas.

“Third, even though the tathāgatas do not think, ‘I will benefit beings by teaching them extensively through the
twelve forms of the teaching,’ through the power of their previous compassion and roots of merit they teach them extensively
throughout the endless future. That is the conduct of the tathāgatas.

“Fourth, even though the tathāgatas do not think, ‘I will go to the villages, towns, and outlying areas of towns to obtain alms from the homes of the kings, ministers,
brahmins, kṣatriyas, vaiśyas, śūdras, and so on,’ through the power of previous habituation to conduct of body, speech, and
mind, they spontaneously go to receive alms and accomplish the goal of benefiting others. That is the conduct of the
tathāgatas.

“Fifth, the bodies of the tathāgatas have no hunger or thirst, no feces or urine, and no physical weakness; and,
although they appear to receive alms, they do not consume them, and have no such thought, but in order to benefit beings they
appear to consume alms. That is the spontaneous conduct of the tathāgatas.

“Sixth, even though the tathāgatas do not think, ‘I will teach the Dharma according to the higher, medium, and lesser
capabilities of these beings,’ they teach the Dharma, knowing without thought what the individual capabilities and capacities
are. That is the conduct of the tathāgatas.

“Seventh, the tathāgatas do not think, ‘These beings have no reverence and always speak badly, using harsh words, and
so I will not speak with them.’ And they do not think, ‘These beings are always reverential toward me, praise me, and speak
pleasantly to me, and so I will speak with them.’ Instead, they regard them all equally with compassion. That nonduality is
the conduct of the tathāgatas.

“Eighth, the buddha bhagavats do not have the kleśas of love and hate, pride, desire, avarice, and so on, but instead
they always praise delighting in solitude, avoiding all crowds, and having little desire. That is the conduct of the
tathāgatas.

“Ninth, the tathāgatas have no knowledge or comprehension of any phenomena whatsoever, but instead they have wisdom
that is like a mirror in which everything manifests. Even though the tathāgatas therefore have no thoughts, they nevertheless
see the actions and conduct of beings and engage with them in accord with their aspirations, employ methods to lead them, and
liberate them from saṃsāra. That is the conduct of the tathāgatas.

“Tenth, the tathāgatas do not delight in seeing beings becoming wealthy and prospering, and they do not become
distressed when they see beings deteriorating and worsening. Nevertheless, the tathāgatas protect with unimpeded compassion
those beings they see accomplishing correct conduct, and although they see beings with incorrect conduct, they protect and
care for them with a great compassion that is without attachment. That is the conduct of the tathāgatas.

“Noble one, understand the infinite manifestation of the valid conduct of the tathāgata arhat samyaksaṃbuddhas and
the quality of valid truth of their nirvāṇas. When, in other times, it is said, ‘They pass into nirvāṇa and leave relics in
the world,’ view that as the manifestation of a skillful method. Consider that it is through the power of the compassion and
good roots of the tathāgatas that beings are able to make offerings to relics and revere them.

“Someone who makes an offering to the relics and reveres them will, in a future time, become free of the eight
unfavorable states, will meet the tathāgatas, will have a kalyāṇamitra, will not abandon the enlightenment mind, will increase
their merit immeasurably, will quickly transcend saṃsāra, and will not be overcome by the bondage of saṃsāra. That is sublime
conduct and therefore you should earnestly accomplish it without distraction.”

The bodhisattva Ruciraketu, having heard from the Bhagavat the meaning of the Bhagavat’s not passing into nirvāṇa and
his teaching of profound deeds, placed his palms together in homage and bowed down to him. He said, “Having on this day been taught
that the Tathāgata, the Great Teacher, does not pass into nirvāṇa and that he creates great benefit for beings through leaving
relics in the world, I am joyful, delighted, and amazed in body and mind.”

When this teaching on the lifespan of the tathāgatas was given, all those innumerable, countless beings developed the
aspiration for the highest, most complete enlightenment. The tathāgatas vanished. The bodhisattva Ruciraketu rose from his
seat, bowed down to the Bhagavat’s feet, and returned to sit in his place.

This concludes “The Teaching of the Lifespan of the Tathāgata,” the second chapter of “The
Lord King of Sūtras, the Sublime Golden Light.”

Chapter 3: The Differentiation of the Three Bodies

The bodhisattva mahāsattva Ākāśagarbha rose from his seat among that assembly and, with his upper robe over one
shoulder, knelt on his right knee, placed his palms together in homage, and bowed to the Bhagavat’s feet. He made offerings of
flowers made of gold and jewels, precious banners, and sublime parasols, and asked the Bhagavat, “How can the bodhisattva
mahāsattvas correctly accomplish the very profound intention of the tathāgatas?”

The Bhagavat replied, “Noble one, listen and remember! I will reveal to you its meaning. Noble one, all tathāgatas have three kinds of bodies. What are these three?
They are the emanation body, the perfect enjoyment body, and the Dharma body. Through the spontaneous accomplishment of three
such bodies, they possess the highest, most complete enlightenment. Whoever manifests that has emerged from saṃsāra.

“How should bodhisattvas understand the emanation body? Noble one, in the past when they were purifying the bhūmis,
the tathāgatas practiced all kinds of Dharma for the sake of all beings. Through purifying their conduct in that way, they
reached the ultimate conclusion of their practice. Through the strength of that practice, they attained great power. Through
the might of that great power, they directly perceive the aspirations of beings, their conduct, and their natures, and without
engaging in time but always being on time, they manifest various kinds of bodies that are in accord with certain locations
that accord with certain times, which accord with certain types of conduct, and accord with certain Dharma teachings. Those
are what are called emanation bodies.

“Noble one, how should bodhisattvas understand the enjoyment body? All the tathāgatas, in order to enable
bodhisattvas to have unimpeded attainment, in order to teach the ultimate truth so that they would know the one taste
of saṃsāra and nirvāṇa, in order to dispel the view of belief in a self, and in order to make terrified beings become happy,
in accord with truth and with the wisdom of the true nature—which are the cause of the infinite qualities of the buddhas—and
through the power of past prayers, they manifest bodies that are beautified by the thirty-two signs and eighty features of a
great being, with auras of light around their bodies. Those are called the enjoyment bodies.

“Noble one, how should bodhisattva mahāsattvas understand the Dharma body? Solely remaining in the true nature and in
valid wisdom, in order to be free of all the kleśa obscurations and to have a perfection of good qualities, is what is called the Dharma body.

“The first two bodies are merely designations, while the Dharma body is true and the basis for those two other
bodies. Why is that? It is because there are no other qualities of buddhahood separate from the Dharma body, the true nature,
and nonconceptual wisdom. The tathāgatas have reached the ultimate conclusion because of consummate wisdom and the elimination
of all kleśas. Thereby, they have attained the purity of buddhahood, and so they possess all the buddha qualities of the true
nature and valid wisdom.

“Moreover, noble one, all buddhas have reached the ultimate conclusion of benefiting themselves and others: the
benefit for themselves is accomplished through the true nature of phenomena, and benefit for others is accomplished through
the wisdom of the true nature. Because they have attained the power to benefit themselves and others, there is a spontaneous
accomplishment of infinite deeds. Therefore, they specifically reveal the endless, countless kinds of qualities of all the
buddhas.

“As an analogy, noble one, on the basis of a conceptual mind there are manifested many kleśas, many actions, and many
results; in the same way, on the basis of the true nature of phenomena and the wisdom of the true nature, there are manifested
the various kinds of qualities of the buddhas, the various kinds of qualities of the pratyekabuddhas, and the various kinds of
qualities of the śrāvakas.

“On the basis of the true nature of phenomena and the wisdom of the true nature, there is the attainment of the
perfect power of the qualities of buddhahood, which are sublime and impossible to comprehend. As an analogy, painting and
adorning the sky is impossible to comprehend; in the same way, the accomplishment of the qualities of buddhahood on the basis
of the true nature of phenomena and the wisdom of the true nature is impossible to comprehend.

“Noble one, how is it that there is the attainment of the possession of activity when there is no possession of
conceptualization in the true nature of phenomena and in the wisdom of the true nature?

“As an analogy, noble one, although the tathāgatas pass into nirvāṇa, it is through the attainment of the possession
of prayer that they accomplish all the various kinds of activities. In that same way, the true nature and the wisdom of the
true nature possess the accomplishment of all benefits.

“Moreover, through the power of their previous prayers, the bodhisattva mahāsattvas who are resting in samādhi arise
from that meditation and accomplish all benefits and activities. In that way, both the true nature and the wisdom of the true
nature have the accomplishment, without conceptualization, of all benefits.

“As an analogy, noble one, the sun and moon have no thoughts, water and mirrors have no thoughts, and light has no
thoughts, yet through the combination of these three, there appear reflections. In the same way, there are no thoughts in the
true nature of phenomena and the wisdom of the true nature, yet through the power of prayer, like the reflections of the sun
and moon, there arise for worthy beings, through causes and conditions, the enjoyment bodies and the emanation bodies.

“In the same way, noble one, through the power of prayers both the enjoyment and the emanation bodies manifest the
reflections of the Dharma body to followers. Even though they appear with a variety of characteristics, there are no different
characteristics in the state of the Dharma body.

“Noble one, in those two bodies the buddha bhagavats have what is called nirvāṇa with residual
bodies. It is in relation to the Dharma body that the term nirvāṇa without a residual body
is used. Why is that? It is because the Dharma body is the final cessation of all phenomena. It is taught that the buddha
bhagavats remain in nirvāṇa without location because of the totality of the three bodies.

“Because there is no buddhahood other than the Dharma body, it is taught that the two other bodies are not nirvāṇa.
Why are the two bodies said not to be nirvāṇa? Those two bodies have no true validity; they are merely designations. They
arise and cease with each instant and are not constantly present. Because they arise again and again, they are not definitive.
That is not what the Dharma body is like.

“Therefore, those two bodies are not nirvāṇa. The Dharma body is also not located within nirvāṇa because the Dharma
body and those two bodies are not dual. Therefore, because of these three bodies it is taught that there is nirvāṇa
without location.

“Noble one, foolish ordinary beings are in bondage and have obscurations because of three characteristics and as a
result are far from the three bodies. What are these three? They are the characteristic of the imputed, the characteristic of
the dependent, and the characteristic of the ultimately real. As long as those characteristics are not understood, have not
ceased, and are not purified, the three bodies are not attained. When those characteristics are understood, cease, and are
purified, the buddha bhagavats have all three bodies.

“Noble one, foolish ordinary beings are far from the three bodies because they have not freed themselves from the
three consciousnesses. What are those three? They are the consciousness that engages with things, the mentation that resides
on the basis, and the basis consciousness. Through following the path of purification, the engaging consciousness is purified.
Through following the path of elimination, the mentation that resides on the basis is purified. Through the path of supreme
victory, the basis consciousness is purified. When the engaging consciousness is purified, the emanation body is manifested.
When the mentation that resides on the basis is purified, the enjoyment body is manifested. When the basis consciousness is purified, the Dharma body is attained. In that way, there
is what is called the spontaneous accomplishment of the three bodies by all the tathāgatas.

“Noble one, the emanation bodies of all buddhas have the same buddha conduct, the enjoyment bodies of all the buddhas
have the same intention, and the Dharma body of all the buddhas is the same body.

“Noble one, because the emanation body manifests various characteristics in various forms in accord with the minds of
ordinary beings, it is said to be multiple. Because the enjoyment body has a single characteristic and
because its assemblies have a single aspiration, it is said to be possessing a single characteristic.
Because the Dharma body has transcended the variety of characteristics and is not within the field of experience of those who
perceive characteristics, it is said to be neither single nor diverse.

“Noble one, the emanation body appears on the basis of the enjoyment body. The enjoyment body appears on the basis of
the Dharma body. The Dharma body is true and is not based on anything.

“Noble one, there is a classification that teaches that those three bodies are permanent, and there is a
classification that teaches that they are impermanent.

“The emanation body is said to be permanent because, through skillful methods in all forms, in accordance with
perceptions, it continuously turns the wheel of the Dharma. It is said to be impermanent because, as it is not the basis, the
perfection of great deeds does not manifest.

“The enjoyment body is said to be permanent because throughout beginningless time it has the accumulation and
possession of the unique qualities of the buddhas, and there is no end to its conduct because there is no end to beings. It is
said to be impermanent because, as it is not the basis, the perfection of great deeds does not manifest.

“The Dharma body is said to be permanent because it is not a composite phenomenon, it does not have diverse
characteristics, it is the root and basis, and it is like space.

“Noble one, there is no other wisdom that is superior to nonconceptual wisdom. There is no field of activity that is
superior to that of the true nature of phenomena. There is the true nature of phenomena and the true nature of wisdom, and the
true nature of those two true natures is not one and not different. Therefore, the Dharma body is pure wisdom and pure
elimination, and because of those two, the Dharma body is the perfection of purity.

“Moreover, noble one, there are four ways to categorize these three bodies: that which is the emanation body but not
the enjoyment body; that which is the enjoyment body but not the emanation body; that which is both the emanation body and the
enjoyment body; and that which is neither the emanation body nor the enjoyment body.

“What is the emanation body but not the enjoyment body? The emanation body is when the
tathāgatas, even though they have passed into nirvāṇa, through the power of their prayers benefit beings in accordance with
their worthiness.

“What is the enjoyment body and not the emanation body? That is a body that is seen on the bhūmis.

“What is both the emanation body and the enjoyment body? That is the body of nirvāṇa with a
residue.

“What is neither the emanation body nor the enjoyment body? That is the Dharma body.

“Noble one, the Dharma body is the direct perception of the nonduality of phenomena. What is nonduality? In the Dharma body, there are no
characteristics, nor any basis for characteristics; there is no existence and there is no nonexistence; there is no
singularity and no differences; there is no number and there is nothing to be enumerated; and there is no light and there is
no darkness.

“In that way, in the wisdom of the true nature there is no perception of characteristics or any basis for
characteristics; there is no perception of existence or
nonexistence; there is no perception of singularity or differences; there is no perception of number or absence of number; and
there is no perception of light or darkness.

“In that way there is an inseparability of the pure field of activity and pure wisdom, there is no gap between them,
and they are the basis of cessation and the path. Therefore, a Dharma body manifests the various deeds of a tathāgata.

“Noble one, the cause, condition, field of activity, location, and result and basis of this body are impossible to
calculate. If that meaning is known, that body is the Mahāyāna. That is the nature of the tathāgatas. That is the essence of
the tathāgatas. On the basis of that body, there is the first development of aspiration, there is the arising of the mind that
trains on the bhūmis, and there is the manifestation of the mind that does not regress, the mind that has one life remaining,
the arising of the vajra-like samādhi, the view of the tathāgatas, and the arising of all the countless, innumerable Dharma
teachings of the tathāgatas. On the basis of the Dharma body there is also the arising of countless great samādhis. Also, all
great wisdom arises on the basis of this Dharma body. Therefore, the two bodies arise on the basis of samādhi and wisdom. This
Dharma body, because it depends upon its own nature, is called eternal. It is called
self. As it depends upon great samādhi, it is called bliss. As it depends upon
great wisdom, it is called purity. Therefore, a tathāgata has attained and always remains in bliss and
purity.

“On the basis of great samādhi there manifest all samādhis, such as the heroic samādhi; all mindfulnesses such as the
mindfulness of phenomena; and all the qualities of the buddhas, such as great love, great compassion, all retentions, all higher cognitions, all powers, and the possession of all the
qualities of equality.

“On the basis of great wisdom there manifest the hundred and eighty unique qualities, such as the ten strengths, the
four fearlessnesses, the four discernments, and so on—all the wonders, and all inconceivable qualities.

“As an analogy, on the basis of a precious wish-fulfilling jewel appear all the countless, innumerable jewels of
various kinds. In a similar way, on the basis of the great samādhi and great wisdom manifest various countless, innumerable
sublime qualities of all the buddhas.

“Noble one, in that way the Dharma body, samādhi, and wisdom transcend all characteristics, are unstained by
characteristics, are nonconceptual, and are neither eternal nor destructible. This is called the accomplishment of
the path of the Middle Way. Although the Dharma body appears to have thoughts, in essence it is without
thought. Although there is a threefold enumeration, there are no three entities. There is no increase or diminution. It is
like an illusion or a dream; there is no object and no subject. The true nature, the essence of the Dharma, is the basis of
liberation. It completely transcends Yama’s scope of activity. It has crossed over the darkness of saṃsāra. All beings are
unable to accomplish it, unable to reach it. It is the state for all buddhas and bodhisattvas to dwell in.

“As an analogy, noble one, if someone who wanted gold searched for it and found a nugget of gold, he would grind it,
extract the essence, smelt it, and purify it so that it became pure. Then he would make it into various kinds of jewelry, such
as gold rings, but the nature of the gold would never
change.

“Also, noble one, if any noble men or noble women who wished to practice worldly good actions saw a tathāgata and the
tathāgata’s assembly, they would approach and they would say, ‘Bhagavat, what is a good action and what is a bad action? What
is true accomplishment through which one attains pure conduct?’ They would ask such questions of that buddha bhagavat and his
assembly. Then they would think, ‘These noble men and noble women aspire to hear the Dharma, they wish for purification, so I
will teach them the Dharma.’

“Then, when they heard it, and remembered it correctly, they would develop a determined motivation, and through the
power of their diligence they would dispel the obscuration of idleness and all sinful, bad qualities. They would follow with
reverence all the fields of training and dispel all dullness and agitation of the mind. Thereby they would enter the first
bhūmi.

“Through the mind of the first bhūmi they would eliminate that which obscures being dedicated to benefiting many
beings, and thereby they would enter the second bhūmi. On that bhūmi they would eliminate obscuration by the kleśas, and
thereby they would enter the third bhūmi. On that bhūmi they would eliminate that which obscures purifying the mind, and
thereby they would enter the fourth bhūmi. On that bhūmi they would eliminate that which obscures skillful methods, and
thereby they would enter the fifth bhūmi. On that bhūmi they would eliminate that which obscures perceiving ultimate and
relative truth, and thereby they would enter the sixth bhūmi. On that bhūmi they would eliminate that which obscures
perceiving characteristics and conduct, and thereby they would enter the seventh bhūmi. On that bhūmi they would eliminate
that which obscures the nonperception of the cessation of characteristics, and thereby they would enter the eighth bhūmi. On
that bhūmi they would eliminate that which obscures the nonperception of the arising of characteristics, and thereby they
would enter the ninth bhūmi. On that bhūmi they would eliminate that which obscures the six higher cognitions, and thereby
they would enter the tenth bhūmi. On that bhūmi they would
eliminate that which obscures knowledge, and thereby would eliminate the basis-consciousness and enter the bhūmi of the
tathāgatas.

“Because the bhūmi of the tathāgatas has three purities it is called the perfectly pure. What
are those three? Being pure of kleśas, being pure of suffering, and being pure of characteristics. This is like when good gold
has been smelted and treated so that it is purified, is subsequently unstained by dirt and impurities, and its natural purity
has appeared. It is not that the pure substance of gold had not existed.

“As an analogy, when turbid water becomes clear, then on becoming clear, the nature of water is revealed; it’s not
that the water was not present. In that same way, the Dharma body has eliminated the aggregation of kleśas and suffering, and
has eliminated all negative tendencies without exception, so that the pure nature of buddhahood appears, yet it does not
become nothingness.

“As another analogy, the element of space becomes pure when the sky is not obscured by smoke, clouds, dust, or mist,
but it’s not that space was not present. In the same way, the Dharma body is pure when all the kleśas have ceased, but it’s not that the Dharma body was not present.

“Also, as a further analogy, someone in a dream who is swept away by a great river uses their body, legs, and arms,
and with physical and mental effort reaches the far shore. On waking from that dream, the river and its banks are seen to not
have separate existences, but it is not that the mind that dreamed them was not present.

“The mind is purified when thoughts of saṃsāra cease, but it is not that buddhahood was not present. In the same way,
when no thoughts arise in the Dharma realm, that is called purity, but it is not that the true bodies of
the buddhas were not present.

“Also, noble one, through the Dharma body being purified of the kleśa obscurations, the enjoyment body appears.
Through being purified of karma obscurations, the emanation body appears. Through being purified of that which obscures
wisdom, the Dharma body appears. As an analogy, from the empty sky there appears lightning; from lightning there appears
light. In the same way, the enjoyment body appears from the Dharma body, and the emanation body appears from the enjoyment
body. The Dharma body appears because of its pure nature. The enjoyment body appears because of pure wisdom. The emanation
body appears because of pure samādhi.

“The purity of those three is the true nature of the Dharma body—the true nature that is not anything else, the true
nature of one taste, the true nature of liberation, the true nature of infinity—and therefore there is no difference in the
bodies of the buddhas.

“The noble men or noble women who say, ‘The Tathāgata is our great teacher,’ and have that aspiration, know with
certainty that the Tathāgata’s bodies are nondual.

“Therefore, noble one, the superior ones, through dispelling invalid thoughts in all fields of activity, will have
the accomplishment of nonduality and nonconceptualization in those phenomena, and as they accomplish that correctly through
the way of nonduality, they will purify themselves of all obscurations.

“To the extent that they are purified of obscurations, to that extent they will attain the true nature and the pure
wisdom of the true nature.

“To the extent that there is the Dharma realm, the true nature and true wisdom become pure. To that extent there will
be the possession and completion of all perfected powers. There will also be purification from all obscurations, and because there is purification from all obscurations, the
truth, true wisdom, and the characteristics of truth will be seen, and that is called validity, and
the superior vision, and seeing buddhas in the truly correct way. Why is that?
Because the true nature of phenomena is seen correctly, so that the buddhas also see all the tathāgatas. Why is that? Because
such ārya individuals as the śrāvakas and pratyekabuddhas who have renounced the three realms and seek the ultimate conclusion
are unable to see that true nature. Because they do not see it, childlike ordinary beings become polluted by error and,
through having incorrect thoughts, are unable to know it.

“As an analogy, just as a weak rabbit is unable to leap over an ocean, the knowledge of foolish ordinary beings is
incapable of knowing the true nature. However, it is the realm of activity of the tathāgatas who have attained, without
conceptualization, great power over all phenomena and possess profound, pure wisdom. They are not the same as others.
Therefore, the buddha bhagavats, having endured hardships for countless, innumerable eons without care for their body or life,
have attained the bodies that are sublime and supreme, are unsurpassable and inconceivable, are beyond the scope of words and
speech, are complete peace, and are free from all fears.

“Noble one, the one who knows and sees the true nature of phenomena has no birth, aging, sickness, and death, and
therefore lives for a long time, does not sleep, has no hunger, has no thirst, and has a mind that remains always in samādhi
without distraction or conceptual elaboration. Whoever develops an aspiration to have conceptual discourse with
the Tathāgata will not see the Tathāgata. Whatever is taught
by the tathāgatas is beneficial. Whoever hears this sūtra will never encounter wild beasts, malevolent spirits, or vicious people.
There is no end to the ripening of results from listening to this Dharma.

“The tathāgatas are not neutral and do not think, ‘I will know all realms.’ The tathāgatas do not have different
viewpoints for saṃsāra and nirvāṇa. They do not give unexamined teachings. The buddha bhagavats carry out all four kinds of
physical actions with wisdom. They have compassion for all phenomena. They care for the happiness and benefit of all
beings.

“Noble one, someone who hears and believes in this Sūtra of the Sublime Golden Light
will never fall into an existence as a hell being, an animal, a preta, or an asura, but will always be reborn into existence
as a deva or a human. They will not have a low birth, and they will always honor the buddha bhagavats; they will listen to and
possess the Dharma, and they will be reborn into pure buddha realms. Why is that? It is because they have heard this extremely
profound Dharma.

“Those noble men and noble women are known by a tathāgata to be irreversibly progressing to the highest, most
complete enlightenment and they are given that prophecy.

“The noble men and noble women who hear just once this profound, sublime Dharma will not defame the Tathāgata, will
not denigrate the Dharma, and will not malign the superior beings, but they will develop the roots of merit of all beings that
have not been developed, they will increase the roots of merit that have been developed, they will ripen those beings, and
they will teach perfect conduct to as many beings are there are in world realms.”

Then the bodhisattva Ākāśagarbha, Śakra, Brahmā, the
Four Mahārājas, and all the other devas rose from their seats, and with their robes over one shoulder, placed their palms
together, and with great veneration bowed down their heads to the Bhagavat’s feet. Then they said to the Bhagavat, “There will
come these four kinds of beneficial qualities in those places and lands where this Lord King of Sūtras,
the Sublime Golden Light is taught. What are those four?

“First, in those lands there will be no harm from an increase of the king’s enemies and their forces; all illness
will also be dispelled, and there will be long lives, good fortune, and happiness, and the true Dharma will be taught.

“Second, the queens, attendants, princes, princesses, and ministers will be in harmony, they will not quarrel, they
will avoid livelihoods through lies and deception, and they will be authorized and honored by the king.

“Third, mendicants, brahmins, and so on will practice the Dharma, will have no illness, will be happy, will have no
premature deaths, and they will accomplish and possess all aggregations of merit.

“Fourth, at all times there will be no adversity from the four elements, they will be continually guarded and
protected by devas, they will all equally have love and compassion, they will not cause harm and will have no malice, and
beings will go for refuge to the Three Jewels and will pray to have the conduct of bodhisattvas.

“Bhagavat, so that we may cause this sūtra to continually spread, we will go to the locations of the individuals who
possess this sūtra and will benefit them.”

The Bhagavat said to them, “Well done! Well done! Noble ones, in order that this lord and king of sūtras will thus
remain for a long time in the world, dedicate yourselves to its spread and increase!”

This concludes “The Differentiation of the Three Bodies,” the third chapter of “The Lord
King of Sūtras, the Sublime Golden Light.”

Chapter 4: The Confession in a Dream

The bodhisattva Ruciraketu then went to sleep and in a dream saw a golden drum that was shining like
the disk of the sun. In all directions there were countless, innumerable buddha bhagavats seated upon precious beryl thrones
at the foot of precious wish-fulfilling trees, encircled by assemblies of many hundreds of thousands. Looking straight ahead,
they were teaching the Dharma.

Then he saw a person who appeared to be a brahmin beating that drum, and he heard a teaching in verse come from the
drumbeats.

As soon as the bodhisattva Ruciraketu awoke from his sleep, he remembered the verses that were taught. Having
remembered them, when the night was over, he left the city of Rājagṛha, and together with many thousands of people he went to
Vulture Peak Mountain and into the presence of the Bhagavat. He bowed down to the feet of the Bhagavat and circumambulated the
Bhagavat three times, keeping him to his right, and then sat down to one side.

Seated to one side, the bodhisattva Ruciraketu, with his palms together in homage, bowed toward the Bhagavat and
recited the teaching in verse that he had heard from the sound of the drum in his dream.

“One night, though I was not

Sleepy, I
entered a dream.

I saw a large, beautiful drum

Entirely of golden light.

“It was shining like the sun

And completely bright,

Illuminating the ten directions.

I saw buddhas everywhere,

“Seated beneath precious trees

On precious beryl thrones,

Looking straight ahead in the middle

Of many hundreds of thousands of followers.

“I saw someone resembling a brahmin

Who beat that big drum.

As he was beating it,

There came these verses:

“ ‘Through the sound of the great drum of sublime golden light,

May all the suffering of the lower existences,

The suffering in Yama’s realm, and the suffering of poverty

Cease in the three realms within this trichiliocosm.

“ ‘Through the sound and words of the great drum,

May all the ignorance in the world cease;

Just as the lord of sages is without fear and his fear has ceased,

So may all beings be without fear and have their fears cease.

“ ‘Just like the omniscient lord of sages in saṃsāra

Possesses all the qualities of the āryas,

In that way may beings be oceans of qualities,

Possessing the qualities of the branches of enlightenment.

“ ‘Through the sound and words of the great drum,

May all beings possess the voice of Brahmā

And reach the supreme enlightenment of

Sublime buddhahood and turn the good Dharma wheel.

“ ‘May they remain for countless eons.

May they teach the Dharma to benefit beings.

May they defeat the kleśas and dispel suffering.

May desire, anger, and ignorance cease.

“ ‘Those beings who are in the lower realms,

Whose skeleton bodies are burning in fire,

May they hear the sound of the great drum.

May all their suffering cease completely

And may they hear the words, “Homage to the buddhas!”

“ ‘May all beings remember hundreds of lifetimes—

Thousands of millions of
lifetimes.

May they always remember the Munīndra,

And may they hear his vast teaching.

“ ‘Through the sound and words of the great drum,

May they always be together with buddhas

And completely forsake bad actions.

May they accomplish good actions.

“ ‘May the sound of the great drum

Completely bring to fulfillment

Whatever wishes and prayers are made

By humans, devas, and all beings.

“ ‘May the fires be extinguished

For the beings born in the terrible hells,

Where their bodies burn completely in fire,

And they wander in anguish without a savior.

“ ‘May the sound of the great drum

Bring an end to the sufferings of those beings

Who are experiencing intense, unendurable suffering

In the hells, among the pretas, and in the human world.

“ ‘For those who have no support,

No protection, and no refuge,

May there be protection and support,

And may there be the supreme refuge.

“ ‘The buddhas, the supreme among two-legged beings,

Who have minds of love and compassion,

Who are in the worlds in the ten directions,

I pray that you turn your regard upon me.

“ ‘The extremely dreadful bad actions

That I have carried out in the past,

I confess all of them in the presence

Of those who have the ten strengths.

“ ‘Whatever bad actions I have done,

Such as ignoring my mother and father,

Not acknowledging the buddhas,

And not acknowledging good actions;

“ ‘Whatever bad actions I have done,

Such as being arrogant with pride in my wealth,

Andr arrogant with pride in my family,

My possessions, or my youth;

“ ‘Whatever bad thoughts, bad words,

And harmful actions I have produced;

Whatever bad actions I have done,

Not viewing them as being harmful;

“ ‘Whatever bad actions I have done

Through foolishness of mind,

My mind being darkened by ignorance,

Or being under the influence of bad friends,

“ ‘Or through my mind being disturbed by kleśas,

Because of delighting in amusements,

Or through being in misery, being ill,

Or through the evil of dissatisfaction with wealth;

“ ‘Whatever bad actions I have done

Because of associating with ignoble beings,

Or caused by my jealousy and miserliness,

Or by my dishonesty and neediness;

“ ‘Whatever bad actions I have done

During the times when I was in misfortune,

Or through fears concerning my desires,

Or when I was parted from my wealth;

“ ‘Whatever bad actions I have done

Under the power of a deceitful mind,

Under the power of desire and anger,

Or because of hunger and thirst;

“ ‘Whatever bad actions I have done

For the sake of food and drink,

For the sake of women and clothes,

Or from being tormented by various kleśas—

“ ‘The bad actions of body, speech, and mind,

My accumulation of those three kinds of bad conduct,

Whatever I have done of that kind,

I make a confession of it all.

“ ‘I make a confession of all

Disrespect I have shown

To the buddhas, the Dharma,

And likewise to the śrāvakas.

“ ‘I make a confession of all

Disrespect I have shown

To pratyekabuddhas

And to bodhisattvas.

“ ‘I make a confession of all

Disrespect I have shown

To teachers of the Dharma and

Disrespect I have shown to the Dharma itself.

“ ‘I make a confession of all

My rejection of the Dharma,

And disrespect to my parents,

Through being in constant ignorance.

“ ‘I make a confession of all

Obscuration through stupidity and foolishness;

Through desire, anger, and ignorance;

And through pride and arrogance.

“ ‘May I make offerings to those with the ten strengths

In the worlds in the ten directions.

I will save from all suffering

Those worlds in the ten directions.

“ ‘May I bring all the

Countless beings onto the ten bhūmis.

When they have reached the ten bhūmis

May they all become tathāgatas.

“ ‘Until I can free them all

From the ocean of suffering,

For millions of eons may I be active

For the sake of every single being.

“ ‘May I teach those beings

This profound teaching

That is called The Sublime Golden Light

And purifies one of all karma.

“ ‘Those who have committed dreadful evil acts

Throughout a thousand eons

Will purify themselves of them

Through one single confession.

“ ‘Those who are obscured by bad karma

Will quickly become purified of it

Through confessing with these confessions

Through the good Sublime Golden Light.

“ ‘May I dwell upon the ten bhūmis,

The supreme ten that are the source of jewels.

May the qualities of a buddha appear

And may I liberate others from the ocean of existence.

“ ‘Through the inconceivable qualities of a buddha,

The flow of the ocean of buddhahood,

And the deep ocean of buddha qualities,

May I have the perfection of omniscience.

“ ‘Through a hundred thousand samādhis,

Through countless powers of mental retention,

And through the strengths, powers, and branches of enlightenment,

May I become a sublime one with the ten strengths.

“ ‘I pray that the buddhas look upon me

And regard me with their minds.

I pray that with their minds of great compassion

They apprehend the errors I have made.

“ ‘I am tormented by a sorrowful mind,

By wretchedness, misery, and terror

Concerning the bad actions I have done

In the past, throughout a hundred eons.

“ ‘I am terrified of my bad actions;

My mind is always low.

Wherever it is that I go,

I find no happiness.

“ ‘All the compassionate buddhas

Dispel the fear of all beings.

I pray that you apprehend my faults

And free me from fear.

“ ‘May the tathāgatas remove

The stain of my kleśas and karma.

I pray that the buddhas wash me

With the water of their compassion.

“ ‘I confess all my bad actions;

Those that I have done in the past

And those that are my present bad actions,

I make a confession of them all.

“ ‘I make the commitment that I will not do again

All the wrong actions that I have done.

I will not conceal those bad actions,

Those wrong actions that I have done.

“ ‘There are three kinds of physical actions;

There are four kinds of verbal actions;

There are three kinds of mental actions—

I make a confession of them all.

“ ‘Those actions done physically, those done verbally,

And those done mentally—

The ten kinds of karma I have created—

I make a confession of them all.

“ ‘Having forsaken the ten bad actions,

I will practice the ten that are good.

I will dwell upon the ten bhūmis

And be endowed with the ten supreme strengths.

“ ‘Whatever bad karma I possess

Will bring undesirable results.

I make a confession of all of it

In the presence of the buddhas.

“ ‘Whatever good actions have been done,

Whether in this Jambudvīpa

Or in other world realms,

I rejoice in them all.

“ ‘Whatever merit I have created

Through my body, speech, and mind,

Through those meritorious roots

May I reach the highest enlightenment.

“ ‘Whatever dreadful bad actions have been made

By a foolish mind distressed within existences,

I confess each one of those bad actions

Before the unequaled one with the ten strengths.

“ ‘I confess whatever bad karma I have accumulated

In dangerous lives, in dangerous existences,

In dangerous worlds with a dangerous and unstable mind,

Through various kinds of dangerous physical behavior.

“ ‘In the presence of the unequaled jinas,

I confess every single bad action I have done

Because of perilous, foolish stupidity and kleśas,

Because of perilous association with wicked friends,

“ ‘Because of perilous saṃsāra and perilous desire,

Because of perilous anger and perilous ignorance,

Because of perilous fatigue and perilous times,

And because of a perilous lack of producing merit.

“ ‘I praise the buddhas, who are like shining golden mountains—

Who are like Sumeru, and like oceans of qualities.

I go for refuge to those jinas

And bow my head to all those jinas.

“ ‘Golden in color, stainless gold, golden light,

With the feature of eyes of pure, stainless beryl—

A buddha sun, the source of glorious brilliance and blazing fame

Dispels deep darkness with the light rays of compassion.

“ ‘With perfectly stainless, very beautiful, excellent limbs,

The buddha sun’s limbs are as if covered with stainless gold.

The light rays of the muni moon bring pleasure

To minds pained by the fires of the kleśas, which are like blazing fires.

“ ‘With faculties and limbs beautified by the thirty-two supreme signs,

Limbs beautified by the excellent features,

And with a net of light rays producing blazing, glorious, brilliant merit,

You are present like the sun in the darkness of the three worlds.

“ ‘Body aspects the color of vast, beautiful, stainless beryl;

The red of dawn, silver, crystal, and copper-red;

Adorned by a net of light rays of various colors,

You, great Muni, are beautiful like the sun.

“ ‘The multitude of light rays from the sun of the sugatas dry up

The intensely fierce and violent ocean of suffering.

Falling into the river of distress, the great river of saṃsāra,

Waters of death and waves of aging
churn with misery.

“ ‘I praise the buddhas, who have golden bodies,

The source of wisdom, supreme within the three worlds.

Their limbs shine with the color of gold;

Their limbs are adorned by beautiful signs.

“ ‘Just as the water of the ocean is immeasurable,

Just as the particles in the earth are infinite,

Just as there is no end of stones in Meru,

And just as there is an endless extent to space,

“ ‘The qualities of a buddha are similarly infinite.

There is no one among all beings who can know them.

Even if they examined and contemplated for many eons,

They still would not know the end of those qualities.

“ ‘By counting for eons one may know how many measures,

Each the size of a drop of water on the tip of a hair,

There are in the earth, with its stones, mountains, and oceans,

But one could never perceive a limit to the qualities of a buddha.

“ ‘May all beings become like that,

With those qualities, colors, fame, and renown,

With bodies adorned by the signs of goodness

And beautified by the eighty features.

“ ‘May I, through this good karma,

Become before long a buddha in the world.

May I teach the Dharma for the benefit of beings,

And may I free beings afflicted by many sufferings.

“ ‘May I be victorious over powerful Māra and his army.

May I turn the good wheel of the Dharma.

May I remain for countless eons,

And may I satisfy beings with the water of amṛta.

“ ‘May I bring to completion the supreme six perfections,

Just as the jinas of the past have completed them.

May I destroy the kleśas, clear away suffering,

And bring desire, anger, and ignorance to an end.

“ ‘May I always remember lifetimes—

A hundred lifetimes, ten billion lifetimes.

May I constantly recollect the lords of munis,

And may I listen to their vast speech.

“ ‘May I through these good actions

Always succeed in meeting with buddhas.

May I completely forsake bad actions

And may I practice good actions, the source of merit.

“ ‘May all the bad karma of all beings

In every realm come to an end in their worlds.

May those beings with impaired faculties and defective limbs

All possess complete faculties on this day.

“ ‘May those in the ten directions who have no protector,

And are sick, weak, and feeble in body,

All be quickly freed from illness

And gain health, strength, and their faculties.

“ ‘May those whose lives are endangered by attacks from kings and robbers,

And are in distress from hundreds of various kinds of suffering—

All those beings in misfortune and who are suffering—

Become freed from hundreds of the greatest, most dreadful terrors.

“ ‘Those who are beaten, who are in painful bondage,

Who remain in various kinds of distress,

Who are disturbed by thousands of tribulations

And meet various kinds of dreadful terrors and miseries,

“ ‘May they all become free from their bonds.

May those who are beaten be freed from beatings.

May those who are to be killed gain their lives,

And may they be free from all distress and fear.

“ ‘May the beings who are pained by hunger and thirst

Obtain various kinds of food and drink.

May the blind see the variety of forms.

May the deaf hear pleasant sounds.

“ ‘May the naked find a variety of clothes.

May poor beings discover treasures.

May all beings become happily possessed

Of many kinds of wealth, grain, and jewels.

“ ‘May no one be afflicted with the experience of suffering.

May all beings become beautiful,

With excellent, attractive, pleasant bodies,

And always fully possess many kinds of happiness.

“ ‘May beings, completely endowed with merit, have food and drink

As soon as they think of them.

May they have melodious vīnas, mṛdaṅga drums, and paṭaha drums;

Springs, lakes, ponds, and reservoirs,

“ ‘With golden lotuses, and blue and red lotuses;

Food and drink, clothes, wealth, pearls, jewels, and other treasures;

And jewelry of gold and various other jewels and beryls—

May they have them all as soon as they are thought of.

“ ‘May the word suffering not exist in any world.

May not a single inimical being be seen.

May they all have an illustrious color

And may they illuminate each other.

“ ‘May that which is perfect in the human world,

And arises in the minds of beings,

Be complete as the result of their merit

As soon as they have wished for it.

“ ‘May various perfumes, garlands, ointments,

Clothes,
powders, and flowers

Rain down from trees throughout the three times,

And may beings obtain them and be made happy.

“ ‘May they make offerings in the ten directions

To all the countless tathāgatas,

Perfect bodhisattvas, śrāvakas,

And the eternal, spotless, stainless Dharma.

“ ‘May they always avoid lower existences,

May they transcend the eight unfortunate states,

May they attain the king of fortunate states,

And may they always reach the presence of the buddhas.

“ ‘May they always be born into a high family.

May they possess a treasure of wealth and grain.

May they be perfectly adorned throughout many eons

By fame, renown, and excellent bodies and color.

“ ‘May all women always be males,

Who are heroic, courageous, and wise.

May they all practice for the sake of enlightenment

And may they practice the six perfections.

“ ‘May they see the buddhas in the ten directions

Seated blissfully on thrones of beryl jewels

Beneath supreme, precious trees,

And may they hear their teaching of the Dharma.

“ ‘The bad karma that I have created

In perilous lifetimes I previously obtained,

And the undesirable results accrued by bad karma,

May all of that vanish without any remainder.

“ ‘All those beings
who are in the bondage of existence,

Tightly bound by the noose of saṃsāra,

May the hands of wisdom untie their bonds,

And may they attain freedom from suffering.

“ ‘I rejoice in the entirety

Of the various, profound merits

Accomplished by beings in this Jambudvīpa

And by those who are in other world realms.

“ ‘Through the merit that is created

By my rejoicing in body, speech, and mind,

May I reach the spotless, highest enlightenment,

The result and fulfillment of my prayers.

“ ‘Someone who pays homage and praises

With a mind that is always clear, pure, and unstained,

Will through this recitation of a dedication

Avoid the lower realms for sixty eons.

“ ‘The men, women, brahmins, and kṣatriyas

Who praise the jinas, with palms together in homage,

Through the recitation of these verses

Will remember their lifetimes in all their lives.

“ ‘Their limbs will be adorned by all aspects and attributes.

They will be endowed with various merits and qualities.

They will be continually offered to by kings, the lords of men.

That is what they will be like wherever they are.

“ ‘Those into whose ears the sound of this confession has entered

Have not accomplished goodness in the presence of only one buddha,

Nor in the presence of only two, or four, or five, or ten,

But rather have accomplished goodness in the presence of a thousand buddhas.’ ”

At that time, the Bhagavat, having listened to those verses, said to the bodhisattva Ruciraketu, “Well done! Well
done! Noble one, know that all those who hear these praises of the true qualities of the tathāgatas, and the confession of bad
actions that came from a golden drum in your dream, possess a vast aggregation of merit. They will benefit many beings, will
bring them the satisfaction of happiness, and will be purified of all obscurations. All of these who possess this kind of
special conduct have heard those verses because they have previously, in past times, praised the tathāgatas, made vast
prayers, and received the blessing of the tathāgatas.”

The entire gathered assembly then praised the words of the Bhagavat.

This concludes “The Confession in a Dream,” the fourth chapter of “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. 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.

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?”

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.

“ ‘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, 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,
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, 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, Brahmakāyika,
Brahmapurohita, Brahmapariṣadya,
Mahābrahmā, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka,
Puṇyaprasava, Bṛhatphala, Asaṃjñasattva, Sudṛśa, Sudarśana, Avṛha, Atapa, 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, 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 not 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, “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, 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, 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 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, 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, 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 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, 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 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, 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, 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.

“ ‘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. 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, 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, 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 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.’

“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,
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.

“ ‘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,
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, Varaprabha, Virtue of Light, Puṇyaprabha, Akṣobhya, Siṃha, Śatakiraṇa, Exalted Light Rays, Net of Light,
Ratnārci, Prabhājvala, King of Illumination, Vibhūṣita, Ratnaketu, 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 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, in the same way may I and all beings attain the highest,
most complete enlightenment of buddhahood and turn the wheel
of the Dharma 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.’

“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?”

“Bhagavat, there would be much,” replied Śāriputra.
“Sugata, there would be much.”

“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.

“Śāriputra, I have taught that the giving of the Dharma is the supreme act of generosity.”

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.”

“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, 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, 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 and was always thereafter
reborn among devas or humans, became a cakravartin king eighty-four thousand times, and then became the Tathāgata
Ratnārci.

“Kauśika, even now I see him teaching the Dharma in the east beyond a trillion buddha realms.

“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.

“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.”

Then the Bhagavat addressed the assembly of devas, asking, “Noble ones, is it so?”

Śakra, Brahmā, and the rest of the innumerable assembly each said in answer, “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.”

Śakra, Brahmā, and the others then said that they would fulfill the instructions of the Bhagavat.

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.

“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.”

When he had said that, they praised the words of the Bhagavat.

This concludes “The End of the Continuum of Creating Karma,” the fifth chapter of “The
Lord King of Sūtras, the Sublime Golden Light.”

Chapter 6: The Purification of the Bhūmis

Then the bodhisattva mahāsattva Akṣayamati 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. 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.

“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.

“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 ⁽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; ⁽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; ⁽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. 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.
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.

“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.

“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.

“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.

“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.