Full title: Suvarṇaprabhāsa uttamarāja sūtra (Sūtra of the Most Excellent King of the Golden Light)
Chinese: 金光明經 Jīn Guāng Míng Jīng
Japanese: Konkomyō Saishōō Kyō 金光明最勝王經
Highly influential Mahāyāna Buddhist scripture known for its emphasis on state protection, the power of confession and repentance, and the cosmic significance of the Dharma.
Believed to have been originally written down in Buddhist-Hybrid-Sanskrit, there are numerous versions of this text. The first was translated into Chinese by Dharmakṣema (early 5th century), but the most complete (and most influential translation) was completed by Yijing (義淨) in 703 CE, titled 金光明最勝王經 (Sūtra of the Most Victorious King of Golden Light). Dharmakṣema’s version has thirteen chapters, and Yijing’s version having thirty one. Current available English translations mostly stem from the Tibetan Canon, with a 21 chapter, a 29 chapter and a 31 chapter version. The 31 Chapter version in the Tibetan Canon is based on Yijing’s Chinese version, and was translated by Gö Chödrup in the early ninth century. Some scholars suggest that the Tibetan version has elements different to Yijing’s version, with more emphasis being placed on ritual, as Chödrup also based his translation on Sanskrit fragments that were possibly of a later date that the source material used by Yijing. To my knowledge there is no full translation of either of the Chinese versions in English. Johannes Nobel translated Yijing’s version into German in 1958. (According to Sengyou’s early 6th c. catalogue 出三藏記集 (T2145) and later bibliographic records like the Kaiyuan Catalogue (T2154) list an earlier translation by Chinese monk Zhu Fonian 竺佛念, however there is scholarly debate over this, and this early translation no longer exists, making comparisons and fact checking difficult).
Zhiyi wrote two commentaries to the Golden Light Sūtra, with a third text planned, but never completed. ‘The Profound Meaning of the Golden Light Sūtra’ 金光明經玄義 (T 1783) is a short commentary completed towards the end of his life, modelled after his commentary master peace ‘The Profound Meaning of the Lotus Sūtra’. It is counted as one of the Five Minor Works of Tiantai (Tendai Goshobu 五小部). The second text ‘Textual Explanation of the Golden Light Sūtra’ 金光明經文句 (T 1785 – also one of the Five Minor Works), although traditionally attributed to Zhiyi is believed to have actually been written down after his death. The third text; ‘Meditation on the Golden Light Sūtra’ 金光明經止觀 is believed to have been planned but never written down. More on these commentaries later.
Zhiyi also wrote an influential ritual for state protection called Gōngfó Zhāitiān” (供佛齋天) which is often abbreviated to “Zhāitiān” (齋天), in which offerings are made to the various Buddhas, as well as the Twenty Four Protective Devas (二十四諸天) of the Golden Light Sūtra. This ritual in turn influenced Saichō in his establishment of Tendai Shu in Japan as a school to protect the nation. Furthermore, Ennin used the bases of this ritual in various other rituals for both state protection and to increase rainfall during droughts.
It should be noted that this sūtra was influential in Japan long before the establishment of Tendai Shu. In the 8th century, a monk called Myōichi 明一 of Tōdai-ji (東大寺) wrote the ‘Konkōmyō saishōōkyō chūshaku’ 金光明最勝王経註釈 (Annotations on the Golden Light Sūtra), which was based on a Chinese commentary by Huizhao 慧昭 (Jin guangming zuishengwang jing shu 金光明最勝王經疏).
MAIN TEACHINGS IF THE SŪTRA
State Protection
Arguably the most influential teaching of this sūtra is the emphasis on protection and prosperity of the nation in which the Sūtra is upheld. Reciting and enshrining the sūtra is said to invite the protection of the deities, such as the Four Heavenly Kings (Cāturmahārājika), as well as various devis, such as Sarasvatī, protecting against wars/invasion, famine, disease, etc. The Buddha urges rulers to revere the sūtra to ensure peace, rainful, success in harvests, and protection from enemies. This was so influential it become known as ‘State Protection Buddhism’ (Huguo Fojiao 護國佛敎), influencing not just China, but also Japan and Korea. The sūtra also covers how a king should rule their country, and thus became a major influence in many courts.
Power of Confession and Purification
Another major theme in the sūtra is the act of confession to purify negative karma. In the sūtra, Bodhisattva Ruciraketu confesses his past misdeeds to the Buddha and receives teachings on the act of confession as a means to spiritually progress, and for peace of the nation (and by extension, the world). This chapter is also the name-sake of the Sūtra, as Ruciraketu based his confession on a dream he had that featured a golden drum.
Upholding the Sūtra
Also a common narrative throughout numerous Mahayana Sūtras, the Golden Light Sūtra emphasises the importance of reading, reciting, copying and teaching this sūtra to others, thus ensuring its preservation. Those who do this receive great merit as well as protection from the numerous deities mentioned in the Sūtra. This mirrors the teaching of the Lotus Sūtra in which the Buddha tells us to again, read, recite, copy and teach the Lotus Sūtra – those who do this receive numerous blessings from the Lotus Sūtra, and are assured to attain Buddhahood in the future.
Lifespan of the Buddha
Another similarity to the Lotus Sūtra is the teaching that the Buddha’s lifespan is incredibly long (incalculable/unknowable), had attained enlightenment in the remote past, and his birth, Nirvana and Parinirvana are all “acts”. These acts are a skilful device to enable us unenlightened beings to strive for enlightenment. If the Buddha had not died, we’d become complacent and lazy (more so than we are right now!). The idea presented in the sutra is that if we see the Buddha as rare (i.e., precious), then we’d do everything in our power to attain enlightenment and meet with the Buddha again.
Collective karma
Although officially there is no such thing as collective karma, the sūtra describes how people with similar karma often live together, thus it is possible for karmic retribution to be applied on a populous such as a nation. By extension, a nation that works together for the betterment of all will reap the karmic rewards.
Power of language
The sūtra emphasises the use of dhāraṇīs, mantras and other verses for protection, blessings, and peace, etc.
Teaching on the Three Bodies
Chapter 3 of the Thirty One Chapter version contains a description of the Three Bodies (Trikāya); dharmakāya, saṃbhogakāya, and nirmāṇakāya. The nirmāṇakāya is described the manifest or emanation in various forms in accordance with the needs of sentient beings. The saṃbhogakāya is the ‘enjoyment body’, a non-corporal body attained by bodhisattvas who have attained the Buddhahood. This is often described as ‘celestial’. The dharmakāya is described as ’ultimate reality’ that is the featureless true nature of all Buddhas, and is often described as ‘eternal’.
Curing illness, personal protection, generating wealth, create a fertile land, fulfil wishes and more!
Some other topics that are raised in the sūtra include the curing of illness through reciting chapter 24. Reciting chapter 19 brings personal protection & health from yakṣa general Saṃjñeya, and Devi Śrī (chapter 22). One can increase/generate wealth by reciting chapters 16 & 17 and making dedications to Devi Śrī. Create a fertile land by invoking goddess of the earth Sthāvarā and reciting chapter 18. Fulfil ones wishes and prevent misfortune by invoking Devi Sarasvatī and reciting chapter 15. And much more!
NOTES ON SCHOLASTIC VIEWS
Scholars such as Gregory Schopen and Paul Groner have noted the important contribution this sūtra has made to ‘State Protection Buddhism’ and its influence in the courts of both Tang China and Nara Japan, and beyond, serving as a ritual for kingship and governance.
In China, Japan, but especially Tibet, it was a bridge between early Mahayana ethics and later Esoteric ritualism, due to its emphasis on deity invocation, mantra and dhāraṇī.
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