大方廣總持寶光明經

At that time, after Dharma Wisdom Bodhisattva Mahasattva had expounded the Dharma of the Ten Abodes of bodhisattvas for the bodhisattvas, through the Buddha’s spiritual power, in each of the ten directions, throughout ten thousand Buddha lands and even the smallest worlds, the earth in each Buddha land quaked in six ways. These were: moving and universally moving; shaking and universally shaking; trembling and universally trembling, continuously accompanied by various arising sounds and so forth.

All this occurred through the Buddha’s spiritual power. There also rained down many kinds of celestial flowers, celestial fragrances, celestial powdered incense, celestial tresses, and celestial fragrant precious woods; many kinds of celestial garments, celestial precious canopies, celestial precious lotus flowers, celestial necklaces, celestial precious clouds, and so forth. Many different kinds of clouds of offerings transformed all around into rain.

There were also many kinds of subtle and wondrous celestial music that sounded by itself in the sky without being played, producing great sounds. Subtle and wondrous light illuminated the four continents and extended even over Mount Sumeru and the Iron Encircling Mountains, pervading the ten directions as an offering.

At that time, simultaneously in worlds throughout the ten directions, Dharma Wisdom Bodhisattva also expounded the Dharma of the Ten Abodes. Even the passages, words, and meanings neither increased nor decreased, but were identical in meaning. This too occurred through the awe-inspiring spiritual power of the Buddha. From each of the ten thousand Buddha lands, extending throughout worlds numerous as motes of dust, bodhisattvas as numerous as motes of dust in each of the ten thousand Buddha lands assembled from the ten directions and asked Dharma Wisdom Bodhisattva:

“Buddha’s Son! Excellent, excellent, Buddha’s Son! What you have expounded is the Dharma of the Ten Abodes of bodhisattvas. Buddha’s Son! They share my name and expound the Dharma just as I do. All of them alike bear the same name: Dharma Wisdom Bodhisattva. From the ten directions, all the Tathagatas have come to this place. The Dharma wheels of the worlds, through the Buddha’s awesome virtue, also turn the Dharma wheel everywhere. Thus, all their natures, characteristics, words, passages, and meanings neither increase nor decrease.

“Buddha’s Son! At that very moment, through the Buddha’s awesome virtue, all saw the bodhisattvas arriving here, just as I have come to this world. So too, throughout all Buddha lands in the worlds of the ten directions, on every four-continent world, at Mount Sumeru in the palace of Sakra, innumerable bodhisattvas from ten thousand Buddha lands came together and assembled.”

At that time, Dharma Wisdom Bodhisattva, relying upon the Buddha’s awesome power, contemplated the beings throughout the Dharma realms of the ten directions, all gathered together. Wishing to restate this meaning, he spoke these verses:

Beholding the pure wisdom of all Tathagatas,
Lofty and majestic, with such powers of transformation,
Adorned throughout with the virtues of the Ten Powers—
Therefore, on this account, they bring forth bodhicitta.

Beholding these many kinds of great spiritual powers,
And the teaching of Dharma that benefits sentient beings;
Seeing also all the sufferings of samsara—
Therefore they bring forth bodhicitta.

Thus, the good and evil of the past and present,
And even all that belongs to the future—
To seek this wisdom, they cultivate wholesome Dharma;
Therefore they bring forth bodhicitta.

There are innumerable varieties throughout the three realms,
And within them are many worlds.
To seek the wisdom of the realms’ intrinsic nature—
Therefore they bring forth bodhicitta.

The wisdom of the three realms should also be known;
The inexhaustible Dharma gates should be revealed.
To seek such true wisdom—
Therefore they bring forth bodhicitta.

Through the three karmas of body, speech, and mind,
All varieties are produced throughout the ten directions.
Through this, the emptiness of the three realms must be understood—
Therefore they bring forth bodhicitta.

The supreme and exceedingly rare wondrous Dharma,
Profound, difficult to understand, and beyond words,
Is proclaimed together with the bodhisattvas;
Through reverence, that mind never retreats.

The unmoving world and its dwelling places
Are in this way difficult to attain and truly rare.
They proclaim the pure sound of wondrous Dharma;
Therefore this mind never turns back.

At first the bodhisattva expounds this Dharma,
And through it brings forth bodhicitta.
Keeping the precepts and teaching Dharma without limit—
Therefore this is called the Abode of Bringing Forth the Mind.

At that time, on this ground, the bodhisattva
First subdues the mind in this way,
Bringing peace, bliss, and benefit to the world,
And, like the Buddha, transcending aging, sickness, and death.

Faith, mindfulness, and diligence,
The mind of wisdom, the mind of vows, and observance of precepts;
Protecting the Dharma, free from coming and going,
Resolutely dedicating all merit to sentient beings.

When one understands the Tathagata’s ultimate truth,
One abandons inversions and is free of doubt.
Thus equal and naturally at peace—
This is the Buddha’s Son who teaches Dharma correctly.

Next is the bodhisattva’s Third Abode:
Taught by the Dharma King, one seeks to become a Buddha.
If one ultimately understands emptiness and impermanence,
The intrinsic nature of all things neither comes nor goes.

Even other worlds beyond these,
One must see the intrinsic nature of the Dharma realm.
Thus widely proclaiming great wisdom,
One courageously and diligently seeks Buddha-wisdom.

At that time, the bodhisattva is born in an excellent place,
Renouncing the household life and being born in the Tathagata’s lineage.
Whether phenomena possess nature or lack nature, the mind is resolute;
Born there, one always holds right view.

Here the bodhisattva does not retreat;
Seeking the Buddha path, the mind never turns back.
Able to cultivate all dharmas,
One contemplates that all sentient beings are intrinsic nature.

What follows is called the fifth kind,
Named the Abode Perfect in Skillful Means.
Through many kinds of skillful means, beings are liberated;
Seeking joy, one performs meritorious karma in other places.

Acting thus, one creates even greater merit,
Causing sentient beings to attain liberation.
Wholeheartedly dedicating it, all become peaceful and secure;
Drawing near to every kind of being, one removes their suffering.

When the world encounters calamity, one immediately gives aid,
Gathering and subduing beings so that joy arises in them.
One guides each and every sentient being
To realize great nirvana, the mind serene and quiescent.

All boundless sentient beings
Contemplate the intrinsic nature of dharmas without delusion.
They clearly know both being and nonbeing in the net of doubt;
Among humans and devas in the world, they remain steadfast.

Relying on the Buddha, relying on the Dharma, among bodhisattvas,
They constantly perform wholesome practices, free from characteristics.
For vast multitudes of beings such as these,
They listen attentively to teachings of skillful Dharma.

They purify the afflictions of sentient beings,
Taming both those easy and those difficult to liberate.
They widely expound and reveal the Dharma realm;
Bodhisattvas of the three times joyfully hear and retain it.

Contemplating all things, their minds remain unmoved;
Thus they diligently practice the Buddha-Dharma.
There is no longer nature or characteristic, being or nonbeing;
The original nature is free from defilement, and so am I.

Understanding that the nature of kalpas is like a dream or illusion,
They hear such excellent Dharmas.
Non-retrogressing bodhisattvas are likewise so;
With regard to Buddha, Dharma, and bodhisattvas,

They should regard form as neither existent nor nonexistent.
Non-retrogression neither exists nor does not exist;
Birth and nonbirth, ending and nonending;
With characteristics and without characteristics, neither different nor identical.

Thus, amid differences, they pass into assemblies,
And in every celestial realm they hear and see.
Next is the bodhisattva’s Abode of the Innocent Youth:
The karmas of body, speech, and mind are all purified.

They perform the work of Buddhas without attachment;
Therefore they may be born according to their intentions.
Everything they do is for sentient beings;
They journey throughout every land.

Wisdom swiftly follows their intention;
Throughout the ten directions they diligently pay reverence.
The bodhisattva here has a nondual mind;
Hearing the Buddha expound the subtle and wondrous Dharma,

In response to questions, he expounds innumerable meanings;
The distinctions of intrinsic nature are likewise so.
Skillful sounds are able to illuminate
Innumerable Buddha lands within a single thought.

Next is taught the bodhisattva’s Abode of the Prince of Dharma.
The secret practices of sentient beings are difficult to measure;
Afflictions are realized as extinguished and deluded thoughts exhausted.
In accord with principle and phenomena, he teaches skillful means.

Many kinds of subtle and wondrous deeds should be performed;
He discerns the world throughout many lives and kalpas.
The two truths, ultimate and conventional, should be clearly understood;
He earnestly seeks such wondrous Dharma.

If, through skillful means, he can enter the royal city,
Thus he travels everywhere completely.
Coming and going freely without difficulty,
He becomes master of the royal city and is able to illuminate it.

Like a Dharma king receiving consecration into the wondrous Dharma,
He is thus endowed with awesome virtue and power.
Entering the royal city, he immediately expounds the Dharma;
Therefore this is called the Abode of the Prince of Dharma.

He is able to accord with sentient beings;
Just as the Buddha teaches and transforms, so does he.
His appearance as the Tamer is likewise so;
Attaining the Buddha’s peace, he abides as a prince.

The Buddha’s Son, a bodhisattva in the Abode of Consecration,
Brings supreme benefit everywhere.
Taking a hair or drop of water as a limit,
It cannot be measured through thought or comparison.

Thus he performs all Buddha-Dharmas.
Therefore, all dharmas numerous as motes of dust
And sentient beings difficult to measure should also be known;
Thus innumerable teachings should be given.

Liberates beings throughout worlds in this way;
Nothing can surpass or transcend it.

At that time, Samantabhadra Bodhisattva Mahasattva said to Dharma Wisdom Bodhisattva, “Good man! Excellent, excellent! I shall now teach the Dharma gate of the ‘Precious Light Dharani.’ Moreover, good man, sentient beings will attain inconceivable joy through the virtues and wisdom of all the Buddhas. Good man, if any sentient being, upon hearing the name of the Precious Light Dharani, accepts, upholds, reads, and recites it with single-minded, profound reverence, that person will certainly realize the fruit of Buddhahood.”

At that time, Dharma Wisdom Bodhisattva said, “Venerable One, I have received the Tathagata’s touch upon my crown and possess profound wisdom. If any good man or good woman comes to this Dharma assembly and hears this Dharma, or if any sentient being carries this sutra in their hands, you should know that all such sentient beings will receive a prediction of Buddhahood within the Buddha-Dharma.”

At that time, the Elder Sariputra rose from his seat and addressed the Buddha, saying, “World-Honored One! We are now like those who have been blind from birth, for never before have we seen or heard such right Dharma. May you not reproach us. If any sentient being does not hear this Dharma, that being is likewise as one born blind.”

The Buddha said, “Elder, so it is! So it is! This is what I now teach.”

Sariputra then addressed the Buddha, saying, “I earnestly beseech you to teach this inconceivable Dharma.”

The Buddha said, “Sariputra! I shall now cause the Brahma kings, Sakra, and the world-protecting devas to come here together.” The Tathagata then told Sariputra, “This supremely subtle and wondrous Dharma is called the Precious Light Dharani. It shall be expounded for the assembly at this bodhimanda.”

At that time, Venerable Sariputra accepted the Buddha’s instruction and inquired about this Dharma gate of the Precious Light Dharani Sutra. Having received the command, the Brahma kings, Sakra, and the world-protecting devas arrived and said, “At this Precious Light bodhimanda, the Buddha has awaited our arrival so that we may hear and comprehend this Dharma together.” At that very moment, the Tathagata expounded this inconceivable Dharma of the Precious Light Dharani. “You should quickly assemble. It is truly difficult to encounter; if you miss it, you will regret it. This is the most excellent Dharma treasure, difficult to obtain in the world and truly rare.”

When the devas heard of this sutra, they exercised their spiritual powers. In but a moment, the Brahma kings, Sakra, and the world-protecting devas assembled and came before the World-Honored One. They circumambulated him three times to the right, joined their palms in reverence before the Buddha, and implored the World-Honored One, “We pray that the Tathagata, out of compassionate concern for us and for sentient beings in future generations, will teach this Dharma gate of the Precious Light Dharani.”

At that time, the Buddha remained silent and did not answer.

Thereupon the Brahma kings, Sakra, and the world-protecting devas respectfully and earnestly made their request three times, yet the World-Honored One remained silent. Then Venerable Sariputra addressed the World-Honored One, saying, “May the Tathagata teach the Dharma of the Precious Light Dharani.”

The Buddha said, “Excellent! In accordance with your request, I shall teach.” At that time, many kinds of sounds issued from the mouth of the World-Honored One and pervaded the three-thousandfold world system. At the same time, any good man who heard this Dharma of the Precious Light Dharani and requested it from the Tathagata would attain non-retrogression toward anuttara-samyak-sambodhi.

At that time, the World-Honored One again told Venerable Sariputra, “Venerable Sariputra, you should go and invite the Youth Manjusri to teach this Dharma. The Youth Manjusri is now in the land of Phat La, seated beneath a sala tree and abiding there in meditation. Beyond hundreds of thousands of myriads of expanses illuminated by the sun and moon, he dwells in a grand and magnificent pavilion. Brahma kings, Sakra, and the world-protecting devas surround him in reverence. His entire body is golden, auspiciously adorned, and radiates brilliant light.”

At that time, Sariputra obeyed the Buddha’s words and went to the Youth Manjusri. Upon arriving, he addressed Manjusri, saying, “Good man! The Tathagata invites you to expound for us the Dharma gate of the Precious Light Dharani.”

At that time, the Youth Manjusri replied to Sariputra, “How could I compare with the Tathagata?”

Sariputra said, “Venerable One! Your wisdom is lofty and profound. I dare not speak of it; therefore, I dare not debate with you.”

Manjusri said, “Enough, Sariputra! I am truly ignorant; nevertheless, if you wish to hear, I shall teach it for you.”

Sariputra said, “Venerable One, I now rejoice to hear it.” When these words had been spoken, throughout the three-thousandfold great-thousand world system, including the pure celestial palaces and their celestial assemblies, from the Akanistha Heaven above down to the heavens of the Four Great Kings below, devas and their innumerable retinues gathered together. Great yaksas, Brahma kings, Sakra, the world-protecting devas, celestial maidens, and all the rest wished joyfully to hear this Dharma and thus assembled.

Bhiksus, bhiksunis, upasakas, and upasikas also gathered, together with devas of the thirty-three heavens, the Yama Heaven, Tusita Heaven, Heaven of Delight in Transformations, Heaven of Mastery over Others’ Transformations, the Great Brahma Kings, the Akanistha Heaven, and all the celestial assemblies. There were also assemblies of great sravakas, including Venerable Subhuti, Venerable Mahakasyapa, Venerable Mahamaudgalyayana, Venerable Sariputra, Venerable Mahakatyayana, Venerable Aniruddha, Venerable Gayakasyapa, Venerable Mahakausthila, Venerable Cudapanthaka, Venerable Revata, Venerable Yivika Kasyapa, Venerable Wuniaomao Kasyapa, Venerable Puluogemeihengla, Venerable Lisheba, and Venerable Ananda.

Such great sravakas, together with Yasodhara and five hundred bhiksunis and others, all assembled there. Wheel-Turning Kings and minor kings, ksatriyas, brahmins, elders, and householders also gathered.

At that time, Venerable Sariputra circumambulated the Buddha three times and said, “World-Honored One! For what cause and condition has this entire great assembly gathered here today? We wish to know.”

The Buddha told Venerable Sariputra, “It is through the awesome virtue of the Dharma of the Precious Light Dharani.”

Sariputra said, “World-Honored One! We now wish to hear this Dharma gate of the Precious Light Dharani.”

The Buddha said, “Sariputra! You should go and request the Youth Manjusri and Samantabhadra Bodhisattva. These two great beings will expound it for you.”

At that very moment, Venerable Sariputra addressed the Youth Manjusri, saying, “Good man! Please expound for me the subtle and wondrous Dharma treasure, the Precious Light Samadhi.”

Manjusri said, “Venerable Sariputra! Do all of you now wish to hear this Dharma of the Precious Light Dharani?”

Sariputra replied, “The fourfold assembly, the Brahma kings, Sakra, and the world-protecting devas have now come in order to hear this Dharma.”

At that time, Manjusri informed the Elder Sariputra accordingly: “Sariputra! This Dharma is a secret essential teaching that cannot be seen or heard; it is like an illusion and a magical transformation. Why should it be spoken, and to whom should it be spoken?”

Sariputra replied, “Good man! You are now speaking, and I rejoice to hear.”

Manjusri asked Venerable Sariputra, “What is this speech called?”

He replied, “Manjusri, it is neither doing nor speaking.”

Manjusri asked again, “Sariputra, what do you mean by saying ‘not’?”

He replied, “Manjusri, it is not apart from speech.”

Manjusri said, “Venerable Sariputra! If this ‘not’ were apart from speech, what would I say? Venerable Sariputra, all dharmas are apart from speech. If this is said, who can hear it?”

The Elder Sariputra replied, “Good man! All dharmas are entirely apart from language and speech, yet they are taught in this way. Therefore they are said to be empty, signless, wishless, apart from grasping, apart from relinquishing, neither different nor empty; neither apart from conceptual proliferation nor not apart from conceptual proliferation.”

When the Youth Manjusri spoke thus to Venerable Sariputra, the great bodhisattvas, Brahma kings, Sakra, and the world-protecting devas were filled with great joy and praised him together, saying, “Excellent, good man! This is indeed the Dharma of the Precious Light Dharani.”

At that time, Venerable Subhuti addressed the Youth Manjusri, saying, “Good man! How should bodhisattva mahasattvas accept, uphold, read, and recite this Dharma of the Precious Light Dharani and explain it to others?”

Manjusri replied, “Subhuti! This Dharani Dharma is unborn and unpurified. It should be upheld in this way: apart from nature, apart from characteristics, yet not apart from speech; neither grasping nor relinquishing. This Dharma should be accepted and upheld in this way and explained to others.”

When the Youth Manjusri had taught this Dharma, ninety-two bodhisattvas courageously realized samadhi. Furthermore, sixty-two beings among humans and devas attained patience with the non-arising of dharmas.

At that time, Samantabhadra Bodhisattva Mahasattva rose from his seat, arranged his robe to bare his right shoulder, joined his palms in reverence, and addressed the Buddha, saying, “World-Honored One! What causes a bodhisattva mahasattva to possess great compassion?”

The Buddha said, “Good man! A bodhisattva possesses great compassion when the bodhisattva does not abandon the three realms; therefore it is called great compassion. Being able to cause all sentient beings to behold the pure lands of the Buddhas is called great compassion. Compassionately caring for and protecting those who have broken the precepts is called great compassion. Being able to cause all sentient beings to resolve to seek and cultivate wisdom is called great compassion. Not begrudging one’s own body and life for the sake of any sentient being is called great compassion. Even one’s eyes, marrow, and brain, difficult to relinquish, one is able to relinquish; deeds difficult to perform, one is able to perform for the sake of all sentient beings. This is called great compassion.”

He further said, “Good man! A bodhisattva mahasattva harbors no discriminating mind toward sentient beings, brings them peace and bliss, and causes them to abandon wrong views and thus attain liberation. Good man! This is the great compassion of a bodhisattva mahasattva. It should be explained in this way.”

At that time, Samantabhadra Bodhisattva Mahasattva addressed the Buddha, saying, “World-Honored One, I pray that the Tathagata, out of immeasurable great compassion and for the peace and happiness of sentient beings in the world, will teach this Dharma of the Precious Light Dharani, causing devas and humans in this Dharma assembly to attain benefit, peace, and bliss.”

The World-Honored One, out of compassion for sentient beings, immediately uttered the Brahma sound and said to the bodhisattva mahasattvas, “Five hundred years in the future, after the true Dharma has come to an end, who among you will be able to accept, uphold, and widely propagate this Dharma of the Precious Light Dharani?”

At that time, Samantabhadra Bodhisattva, who had transcended all the anxieties of bodhisattvas, together with Medicine King Bodhisattva, Accumulation of Eloquence Bodhisattva, and all the bodhisattvas born as Dharma kings—including Inexhaustible Intention Bodhisattva, Ocean Wisdom Bodhisattva, Precious Lion Bodhisattva, Precious Worthy Bodhisattva, Precious Light Bodhisattva, Precious Aspiration Bodhisattva, Avalokitesvara Bodhisattva, Equal Contemplation Bodhisattva, Constant Contemplation Bodhisattva, Precious Hand Bodhisattva, Precious Accumulation Bodhisattva, Precious Adornment Bodhisattva, Auspicious Banner Bodhisattva, Dharma Auspiciousness Bodhisattva, Wealth Auspiciousness Bodhisattva, Merit and Virtue Auspiciousness Bodhisattva, Sandalwood Auspiciousness Bodhisattva,

Dharma Wisdom Bodhisattva, Amrta Wisdom Bodhisattva, Inconceivable Bodhisattva, Adornment of Merit and Virtue Bodhisattva, Adornment of Virtues Bodhisattva, Canopy Adornment Bodhisattva, Constantly Joyful Faculty Bodhisattva, King of the Peak among the Mountains of All Wisdom Bodhisattva, Eloquence Bodhisattva, Constantly Raised Hand Bodhisattva, Earth Holder Bodhisattva, Discerning Intention Bodhisattva, Akasagarbha Bodhisattva, Moon Treasury Bodhisattva, Pure Moon Treasury Bodhisattva, Sun Treasury Bodhisattva, Birth-Giving King Bodhisattva, Mahameru Bodhisattva, Steadfast Wisdom Bodhisattva, and Maitreya Bodhisattva Mahasattva—sixty-two hundred thousand such great bodhisattva mahasattvas assembled together and spoke with one voice, saying, “World-Honored One!

Five hundred years in the future, after the true Dharma has ended, we shall be able constantly to accept and uphold this Dharma gate of the Precious Light Dharani, and to expound and widely propagate it among sentient beings.”

The Buddha said, “Excellent, excellent, good men! Rare indeed, rare indeed! Good men, for the sake of sentient beings, you have now made such a great and pure vow.” At that time, the World-Honored One said to Samantabhadra Bodhisattva Mahasattva, “Listen well! Listen well, good men! This is the subtle and wondrous right Dharma belonging to the Precious Light Dharani, intended to benefit and bring peace and bliss to all sentient beings.”

After the Buddha had spoken these words, he ascended the magnificent lion throne, sat in full lotus posture, and immediately proclaimed the Precious Radiant Light Dharani:

Nẳng Mô Tam Mãn Đa Phạt Nại La Giả Mạo Địa Tát Hằng Phược Giả Lịch Hạ Tát Hằng Phược Giả Lịch Hạ Ca Lỗ Nị Ca Giả Đản Nhĩ Dã Tha Án Bà La Đệ Bà La Đệ Ba La Bà Lịnh Đế Tát Phược Ha.

The World-Honored One recited three times this most profound, secret, subtle, wondrous, and supreme Dharma treasure of the Precious Light Dharani. At that very moment, Samantabhadra Bodhisattva Mahasattva addressed the Buddha, saying, “World-Honored One! What is this Dharma called?”

The Buddha replied, “Good man! There is no Dharma that may be called Dharma. It is all meanings; it is non-nature; it means that all dharmas are comparable to empty space; it means that all dharmas possess innumerable meanings. Innumerable meanings are all meanings innumerable, which are all meanings of Dharma.”

Samantabhadra Bodhisattva addressed the Buddha, saying, “World-Honored One! Why is it called all dharmas?”

The Buddha replied, “Good man! When I speak of all dharmas, I mean the eye, ear, nose, tongue, body, and mind; the six consciousnesses; and the twelve links of dependent origination. Good man! Therefore I now teach this Dharma. All dharmas are likewise so.

“Moreover, good man, all dharmas have originally neither arisen nor ceased.”

The Youth Manjusri then said to Samantabhadra Bodhisattva Mahasattva, “Thus should it be done, Buddha’s Son! How should a bodhisattva accept and uphold this Dharma gate of the Precious Light Dharani?”

Samantabhadra Bodhisattva Mahasattva said to Manjusri, “Good man! Accept and uphold this Precious Light Dharani by practicing in accordance with what has been taught. Why is this? Because the original nature has neither arising nor cessation, neither characteristics nor emptiness. Non-nature also means intrinsic nature; intrinsic nature is precisely non-nature. Good man! Accept and uphold this Precious Light Dharani in this way. Contemplate it carefully and do not become attached. Wisdom is the decisive element by which one abides, discerns, and expounds. The Precious Light Dharani also means that one should contemplate intrinsic nature.”