The Profound Meaning of the Golden Light Sutra (part 2)

National Institutes for Cultural Heritage

The Profound Meaning of the Golden Light Sūtra 金光明經玄義 is one in a series of ‘Profound Meaning’ (玄義) texts attributed to Zhiyi, a model established by his famous ‘Profound Meaning of the Lotus Sūtra (法華玄義, T 1716).

Unlike commentaries that go line by line, this text gives a broad systematic introduction to the meaning, purpose and structure of the Golden Light Sūtra (金光明經 Jīnguāngmíng Jīng, T 663). It is relatively short, and much shorter than the Profound Meaning of the Lotus Sūtra.

It was lectured by Zhiyi towards the end of his life, and like many of Zhiyi’s texts, was written down by his disciple Guanding (灌頂), however this specific text wasn’t written down until after Zhiyi’s death.

It is believed that Zhiyi based his commentary on Zhu Fonian’s (J. Jiku Butsunen; K. Ch’uk Pullyǒm 竺佛念) version of the Golden Light Sutra (T663), which is often subdivided into five main sections; ‘Introduction, the Lifespan of the Tathagata, the Dream (in which the Bodhisattva witness the golden drum), the Confession (to purify karma), and the Source of Lotus Flowers (which praises Buddhas and Bodhisattvas). However, Zhiyi’s commentary contains elements that are found in Dharmakṣema’s translation. It is possible, then, that Zhu Fonian’s was expanded before Zhiyi’s time to include the chapters that were missing. Scholars such as Sakaino Kōyō 境野黄洋 (Studies on the Golden Light Sūtra), Paul Groner (Ryōgen and Mount Hiei) and Lucia Dolce suggest Zhiyi based his commentary on Zhu Fonian’s translation.

STRUCTURE

The structure of this commentary follows the framework of Profound Meaning of the Lotus Sūtra by using the “Fivefold Profound Meaning” framework (五重玄義, wǔchóng xuányì)

  1. Name (名) – Analysis of the title
  2. Substance/essence (體) – The ‘True Nature’ (法體) that is revealed by the Sutra
  3. Gist/significance (宗) – The essential message (宗旨)
  4. Teaching (教) – The doctrinal classification (教相) of the sutra
  5. Function (用) – The “benefits” of the sutra

These are further subdivided into two sections; General Interpretation (總釋) and Specific Interpretation (別釋). The General Interpretation is then further divided into two sections; the Origination (生起), and the Analytical discrimination (簡別).

Origination (生起)

Zhiyi states that sound is the Buddha’s work in the Sahā world. One first hears the ‘name’, either from a friend, a teacher, or from reading. Then they recognise the ‘essence’ of the Dharma. After this, one begins practicing, which is the ‘gist/significance’. The practice gives “power”, which is the ‘function’. Through the benefits of all this one then ‘teaches’ this to others. For this reason, ‘name’ is the origination or beginning of cultivation.

Analytical discrimination / distinguishing between categories (簡別)

It is at this stage that Zhiyi begins by classification; first into three different categories of ‘name’;

  1. Based on Dharma (法)
  2. Based on Analogy (喩)
  3. Based on Persons (人)

He states that the name of any given sutra can by one of these, or a combination of 2 or all 3. The Golden Light Sutra is a combination of all three.

  1. “Golden Light” (金光明) is an analogy, symbolizing the wondrous function of the Dharma.
  2. “Sūtra” (經) is based on the Dharma, for it threads together meanings like a string holding jewels.
  3. That it was proclaimed by the Buddha—thus reflecting persons—is implied in the source of the teaching.

1.    Explaining the Title (釋題)

a.    General Explanation (總釋)

  1. Name (釋名)
    “Golden” (金, suvarṇa) symbolizes purity, nobility, and incorruptibility – metaphor of the Dharma itself
    “Light” (光, prabhā) represents illumination and awakening, dispelling the darkness of ignorance and guiding all beings toward enlightenment. Represents the wisdom.
    “Bright and Pure” (光明, prabhāsvara) together signify both the luminous radiance of the Dharma and the clarity of wisdom.
    Therefore the title is a metaphor for the merit and virtue of the Dharmakāya itself, its characteristics & its function.
    “Sūtra” (經, sūtra) means “thread”, but can be translated and understood to mean; ‘scripture’, ‘discourse’, or ‘path’

b.    Detailed Explanation (別釋)

  1. Gold – (four qualities)
    1. Pure
    2. UnchangingBright
    3. Precious (rare/valued)

Which symbolises the Dharmakāya, which has four qualities;

  1. Pure of nature
  2. Eternally abiding
  3. Illuminating ignorance
  4. Most honoured among all teachings

Thus, Gold is a metaphor for the true nature of all the Buddhas. Gold = Dharmakāya.

  1. Light – (three powers)
    1. Dispels darkness
    2. Reveals forms
    3. Extends far

Which represents;

  1. Wisdom – removing ignorance
  2. Dharma – revealing truth
  3. Teaching – benefiting beings in distant realms

Thus, Light is a metaphor for the Buddha’s wisdom and compassionate activity. Light = saṃbhogakāya

  1. Brightness – represents liberation

Brightness is liberation = nirmāṇakāya

  1. Sutra – (four implications)
    1. Threading
    2. BindingGuiding
    3. Measuring

2.    Determining the Essence (辨體)

Essence is the fundamental nature (體, svabhāva) which is the basis of the teaching of the sutra.

a.    Based on the Teaching Presented (就教所顯)

  1. Expounds the Dharma through analogy, using “golden light” as symbols of the purity of the Buddhas compassion & wisdom.
  2. The ‘essence’ of the teaching is ‘Expedient Means’, in which provisional forms (gods/goddess/kings, etc) are used to convey deeper truths. Therefore this is a Provisional Teaching (權教) revealing the provisional methods of merit, purification, protection and blessings.

b.    Based on the Buddha’s Original Intent (就佛本意)

  1. Beyond this “surface” teaching, the true intent of the Buddha is to lead beings to enlightenment, by illuminating non-duality, and the inconceivable power of the Dharmakāya. Thus, the ‘essence’ of the sutra is the One Vehicle (一乘, ekayāna) – the ‘Perfect Teaching’.
  2. But how can the sutra be both provisional and perfect at the same time? The sutra has One Mind (一心) – it both includes and transcends all phenomena. Outwardly it emphasizes rituals, blessings, and deities, but internally it illuminates non-duality, wisdom, and the true function of the Dharmakāya.

3.    Clarifying the Gist/significance (Purport) (明宗)

a.    According to the Apparent Teaching (就教明宗)

  1. The radiance of Golden Light emitted from the Buddha’s body
  2. The protection of kings and kingdoms by deities
  3. The eradication of calamities and evil karma
  4. The increase of blessings and merit for upholding this sutra

In summery; national peace, protection of the Dharma & flourishing of blessings = Provisional Teachings (權教) & pragmatic benefits that inspire faith in others.

b.    According to Hidden Meaning (就意明宗)

  1. Understanding non-duality of mind & reality
    1. “All phenomena arise from the mind.”

“The light of the Dharma illumines all beings without distinction.”

“The body of gold is not separate from the mind of wisdom.”

Illustrate that One Mind (一心)* as both cause and result, principle and practice as expressed in the Perfect Teaching (圓教).

*[In Tiantai/Tendai – One Mind (一心) = the Ground of Reality, which is nondual, neither conditions nor separate from condition phenomena. It is synonymous with Suchess (真如, tathatā), Dharmatā (法性), the Middle Way (中道) and the Mind of the Buddha himself. When speaking about Sutras, One Mind is synonymous with the One Vehicle (一乘) of the Lotus Sutra where the Provisional Three Vehicles are ultimately reconciled as the One Buddha Vehicle.]

4.    Classifying the Teachings (判教)

a.    Fourfold Classificataion (四教)

There are four categories of vehicles/paths; śrāvakayāna (小乘), Pratyekabuddhayāna (緣覺乘), Bodhisattvayāna (菩薩乘) and Buddhayāna (佛乘) aka Ekayāna (One Vehicle).

The Golden Light Sutra is a Mahayana Sutra of the Bodhisattvayāna (菩薩乘) as the sutra emphasises cultivation of compassion and the benefit of others. However, the sutra teaches the Ekayāna. Zhiyi links this with the teaching of the Ekayāna in the Lotus Sutra, so for him it is a Bodhisattvayāna sutra on the surface, but a Buddhayāna underneath.

b.    Threefold Teaching (三教)

  1. 始教 (shǐjiào / shikyō) – “Initial Teaching”
    – Common Buddhist teachings, suitable for beginners
  2. 終教 (zhōngjiào / shūkyō) – “Ultimate Teaching”
    – ‘Middle’ teaching, more advanced practices of the Bodhisattva path, focusing on cultivation of wisdom and compassion.
  3. 圓教 (yuánjiào / engyō) – “Perfect Teaching”
    – Final/Complete teaching, revealing the ultimate truth of the One Vehicle.

The Golden Light Sutra contains elements of all three, primarily the Middle Teaching of the Bodhisattva path. The Perfect Teaching is hinted at.

c.    Integration of the Teachings

Zhiyi emphasis that the Golden Light Sutra should not be understood in isolation, but in relation of other Buddhist teachings;

  1. Worldly protection should be seen as expedient means to lead beings to deeper realisation
  2. The radiance of the Buddha’s body, and purification of the world leads beings to the One Vehicle

5.    Function of the Sutra

As stated before, the main gist and function of this sutra is worldly, but with a hint of the One Vehicle/Ultimate function of bringing beings to complete liberation.

  1. Protecting the state (護國) – The Sutra calls on the Four Heavenly Kings, devas, nāgas, and yakṣas to defend the country where the Dharma is upheld.
  2. Pacifying calamities (息災) – It dispels disasters, sicknesses, and misfortunes.
  3. Increasing blessings (增福) – Upholding and reciting it brings immeasurable merit, prosperity, and harmony.
  4. Protecting the Dharma (護法) – It safeguards the Buddhist teaching, ensuring its continuity and flourishing.
  5. Transforming beings (化生) – Leading sentient beings toward liberation and the path of Buddhahood through the One Vehicle.

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