大乘悲分陀利經

Chapter 1: TURNING THE DHARMA WHEEL

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha, together with a great assembly of sixty-two thousand monks. They were all arhats whose outflows had ended and who had entirely severed every bond; they had all attained mastery. Their minds and wisdom were perfected and liberated; like well-tamed royal elephants, they had done what had to be done, laid down their burdens, attained their own benefit, and would no longer pass through the three realms.

Having attained right knowledge, their minds were completely free; they had reached the other shore of awakening. The sole exception was the Venerable Ananda. Also present in this Dharma assembly were eight hundred and forty million great bodhisattvas, led by Bodhisattva Maitreya.

They had all attained dharanis, samadhis, and the acceptance of patient endurance. They had all reached the stage of non-retrogression and delighted in dwelling in tranquility. There were Brahma, lord of the Saha world, together with countless hundreds of thousands of Brahma gods; the king of the Paranirmita-vashavartin heaven, together with eight million gods of that heaven; the king of the Nirmanarati heaven, together with seven million gods of that heaven; King Santushita, together with six million gods of the Tushita heaven; King Suyama, together with seven million two hundred thousand gods of the Suyama heaven; King Shakra Devendra, together with eight million gods of the Heaven of the Thirty-three; King Vaishravana, together with a hundred thousand yaksha attendants;

Lord Virudhaka, together with thousands of kumbhanda attendants; Lord Virupaksha, together with thousands of naga attendants; and Lord Dhritarashtra, together with thousands of naga kings as attendants.

All were present in the assembly.

At that time, the Blessed One was assembled with the foremost beings named above. They circumambulated him while seeking the practice of the Six Paramitas of the Great Vehicle, abandoning the four inverted views, with the radiance of wisdom shining brilliantly. He taught them by means of the Four Noble Truths, enabling all the great bodhisattvas to attain innumerable samadhis. Through these samadhis, they transcended the attainments of shravakas and pratyekabuddhas. Through these samadhis, their attainment of unsurpassed, complete and perfect awakening became firmly established.

At that time, Great Bodhisattva Maitreya, Bodhisattva Unobstructed Vision, Bodhisattva Water Deva, Bodhisattva Lion Mind, Great Bodhisattva Illumination, and ten thousand other bodhisattvas like them all rose from their seats, adjusted their robes, faced southeast, placed their right knees upon the ground, joined their palms, and, expressing joy and delight, said:

“Namo! Homage to Padmottara Tathagata, Arhat, Samyak-sambuddha! Though it has not been long since he attained Buddhahood, he has already manifested great spiritual powers and inspired countless hundreds of thousands of kotis of nayutas of sentient beings to perfect roots of goodness and attain non-retrogression from the path to bodhi.”

At that time, Bodhisattva Radiant Jewel immediately rose from his seat, adjusted his robes, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

“Blessed One, for what reason did Bodhisattva Maitreya, Bodhisattva Unobstructed Vision, Bodhisattva Water Deva, Bodhisattva Lion Mind, Great Bodhisattva Illumination, and ten thousand other bodhisattvas like them, without listening to the Blessed One teach the Dharma, rise from their seats, arrange their robes properly, face southeast, place their right knees upon the ground, join their palms, and, expressing joy and delight, utter these words: ‘Namo!

Homage to Padmottara Tathagata, Arhat, Samyak-sambuddha! How exceedingly rare! Though it has not been long since he attained Buddhahood, he has already manifested great spiritual powers and auspicious signs, inspiring countless hundreds of thousands of kotis of nayutas of sentient beings and enabling them to perfect roots of goodness’?

Is the realm of Padmottara Tathagata, Arhat, Samyak-sambuddha far from or near to this realm? How long has it been since he attained unsurpassed, complete and perfect awakening?

“What is the name of the world of Padmottara Tathagata? How was his former land adorned and arrayed? Why did Padmottara Tathagata, Arhat, Samyak-sambuddha manifest great spiritual powers? For what reason are some bodhisattvas able to see the Buddhas and Blessed Ones presently abiding in countless other worlds throughout the ten directions, and also see those Buddhas manifesting spiritual powers, while we are unable to see them?”

The Blessed One then said to Bodhisattva Radiant Jewel:

“Excellent! Excellent! Good man, your words are most skillful, and your questions are excellent. Good man, by asking the Tathagata about such matters, you enable countless hundreds of thousands of kotis of nayutas of sentient beings to perfect roots of goodness. You have also asked about Padmottara Tathagata manifesting spiritual powers to adorn his land. Good man, listen attentively! Listen attentively and reflect well upon it! I shall explain it clearly for you.”

Bodhisattva Radiant Jewel said to the Buddha, “Yes, Blessed One!” and listened attentively to the Buddha’s teaching.

The Blessed One said to Bodhisattva Radiant Jewel:

“Good man, southeast of this Buddha-land, beyond hundreds of thousands of millions of Buddha-lands, there is a world named Lotus, supremely adorned with all kinds of renowned flowers scattered throughout the sky. Every kind of fragrance pervades the entire land, which is adorned with many jeweled trees and many jeweled mountains. The ground is made of azure lapis lazuli, and the sound of the Dharma proclaimed by bodhisattvas resounds without cease.

This lapis lazuli ground is soft and beautiful, like celestial cloth. When stepped upon, it sinks four inches, but when the foot is raised, the ground immediately returns to its former state. Innumerable varieties of lotus flowers abound there.

Rows of trees made of the seven treasures rise to a height of seven yojanas, and flowing celestial garments are draped upon them. Sublime and gentle celestial music is continually played in harmony. From the jeweled trees also come the calls of birds, resounding as they expound teachings such as the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

When the leaves of the jeweled trees brush against one another, they produce sounds surpassing the five kinds of celestial music. Each jeweled tree naturally emits a fragrance that spreads throughout a thousand yojanas. Many celestial jeweled necklaces also hang gracefully from the trees.

In every space between the trees stands a terrace made of the seven treasures, five hundred yojanas high and one hundred yojanas wide. On all four sides of each terrace are windows of various sizes. Surrounding each terrace is a naturally formed pond, eighty yojanas long and fifty yojanas wide.

The steps on all four sides of the pond are made of the seven treasures. Blue lotuses bloom across the entire surface of the pond, each lotus measuring one yojana in breadth. Great bodhisattvas appear upon the lotus seats.

At the beginning of the night, they sit cross-legged upon those lotus seats and experience the bliss of liberation throughout the night. As dawn approaches, gentle winds blow from the four directions, carrying delicate fragrances and causing the flowers to open fully. The bodhisattvas then emerge from samadhi and leave the wondrous bliss of liberation.

Descending from the lotus seats, they ascend the jeweled terraces and again sit cross-legged upon seats made of the seven treasures to hear the Dharma expounded. On all four sides of the rows of jeweled trees and the terraces of the seven treasures stand purple-gold jeweled mountains, twenty yojanas high and three yojanas wide. Upon these mountains are countless hundreds of thousands of gems shining like the sun and moon, as well as immense blue Bright Moon jewels.

Everywhere appears the radiance of Lotus Supreme Buddha, together with the light of the jewels upon the mountains, illuminating the entire Lotus world. This wondrous light constantly pervades space, without distinction between day and night. Since there is no light from the sun or moon, night cannot otherwise be known.

When the lotus flowers close and the birds cease singing, it is known to be night. Upon those mountains stand jeweled terraces made of emerald-green lapis lazuli, sixty yojanas high and twenty yojanas wide. Around the jeweled terraces are windows of various sizes made of the seven treasures.

Within those terraces are seats likewise made of the seven treasures. Bodhisattvas destined to attain Buddhahood in one more life sit upon them to hear the Dharma.

“Good man, the Bodhi tree in the Lotus world is named Indra. It is three thousand five hundred yojanas high, and its branches and leaves extend for five thousand yojanas. Beneath this Bodhi tree is a lotus flower five hundred yojanas high, with a stalk of lapis lazuli and leaves of pure gold.

It has hundreds of thousands of millions of branches and leaves extending as far as five hundred yojanas. Its flower seat is made of the seven treasures, and its stamens are made of agate; it is ten yojanas high and seven yojanas wide. During the previous night, Lotus Supreme Tathagata, Worthy One, Perfectly Enlightened One, attained unsurpassed, complete and perfect enlightenment upon that lotus.

On all the flower seats surrounding this place of enlightenment sit bodhisattvas who behold Lotus Supreme Tathagata manifesting great supernormal powers.”

At that time, Bodhisattva Jewel Illumination addressed the Buddha:

“World-Honored One, how did Lotus Supreme Tathagata manifest his great supernormal powers?”

The Buddha told Bodhisattva Jewel Illumination:

“On the morning after Lotus Supreme Tathagata attained unsurpassed, complete and perfect enlightenment, he manifested a supernormal transformation whereby his body reached as high as the Brahma heaven. From the crown on his head he emitted six billion nayutas of hundreds of thousands of radiant beams, which shone upward and passed through as many Buddha-lands as there are motes of dust in a single Buddha-world. At that time, the bodhisattvas above looked down and saw everything below clearly and without obstruction, including the Great Iron Encircling Mountain, the Lesser Iron Encircling Mountain, the Black Mountains, and so forth.

In those worlds were great bodhisattvas who had received predictions of enlightenment, some who had attained samadhi, some who had attained dharani, some who had attained patient acceptance of dharmas, some who had attained the fruit of ‘Transcending the Grounds,’ and some who were destined to attain Buddhahood in one more life. All those great bodhisattvas saw the radiant light and, joining their palms, contemplated the body of Lotus Supreme Tathagata.

They saw him perfectly adorned with the thirty-two marks of a Great Man and the eighty excellent characteristics. They also saw the assembly of great bodhisattvas and the magnificent adornments of the Buddha-land of the Lotus world. All who beheld these things rejoiced and brought forth wholesome resolve.

Throughout as many worlds as there are motes of dust in a single Buddha-land, each of those great bodhisattvas temporarily left his own land and, through the power of supernormal abilities, traveled to the Lotus world to reverently make offerings to and draw near Lotus Supreme Tathagata, Worthy One, Perfectly Enlightened One.

“Good man, when Lotus Supreme Tathagata saw that the great assembly had gathered, he manifested the mark of a broad and long tongue, covering the entire assembly and all four continents beneath heaven. Whether walking, standing, sitting, or resting, they remained upon that seat. The bodhisattvas who had emerged from samadhi, together with the entire great assembly, made offerings to Lotus Supreme Tathagata.

“Good man, Lotus Supreme Tathagata then withdrew the supernormal manifestation of his broad and long tongue. From every pore of his body he emitted six billion nayutas of hundreds of thousands of radiant beams, illuminating the ten directions and reaching every land throughout as many worlds as there are motes of dust in a single Buddha-world. In those lands were great bodhisattvas, some of whom had received predictions of enlightenment and some of whom had attained samadhi.

The rest was as stated above. Each of those great bodhisattvas temporarily left his own Buddha-land and, through the power of supernormal abilities, traveled to the Lotus world to draw near, revere, and make offerings to Lotus Supreme Tathagata. Good man, Lotus Supreme Tathagata then withdrew his supernormal powers and, for the entire assembly of bodhisattvas, turned the irreversible wheel of the true Dharma.

Ever compassionately mindful of the world, he brought about abundant benefit. To bring abundant benefit, peace, and happiness to devas and human beings, he brought the Mahayana Dharma to fulfillment.

Chapter Two: ENTERING THE GATEWAY OF DHARANI

At that time, Bodhisattva Jewel Illumination addressed the Buddha:

“World-Honored One, how are day and night distinguished in the Lotus world? What sounds are heard there? What are the physical forms of the beings in that world like?”

The Buddha told Bodhisattva Jewel Illumination:

“Good man, in that Lotus World, when the lotus blossoms close their petals, the birds cease singing, and the Buddha and bodhisattvas abide in samadhi, enjoying the bliss of liberation, that is called night. When the wind blows, the flowers open fully, the birds sing together in harmony, the heavens rain down beautiful flowers, and gentle breezes blow from the four directions bearing wondrous fragrances; when the Buddha and bodhisattvas emerge from samadhi, and the Tathagata Lotus Supreme expounds the treasury of the bodhisattva Dharma for the great bodhisattvas, enabling them to transcend the stages of shravakas and pratyekabuddhas, that is called day.

“Good man, the great bodhisattvas in that world constantly hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of cessation, the sound of the unconditioned, the sound of the paramitas, the sound of the powers, the sound of fearlessness, the sound of supernormal powers, the sound of non-action, the sound of non-arising, the sound of non-cessation, the sound of quiescence, the sound of stillness, the sound of detachment, the sound of great loving-kindness, the sound of great compassion, the sound of the patience of non-arising, the sound of the Dharma of the Path, the sound of entrusting responsibility, and the sound of the pure bodhisattva path. The bodhisattvas in the Lotus World always hear sounds such as these, without interruption.

“Furthermore, good man, all the great bodhisattvas who have been born or are being born in the Lotus World possess the thirty-two marks, radiating light for a distance of one yojana. Until they attain Buddhahood, they will never fall into the evil destinies. All the great bodhisattvas there possess a mind of loving-kindness and harmony, an undefiled mind, a disciplined mind, a tranquil mind, a patient mind, a meditative mind, a pure mind, an unobstructed mind, a stainless mind, a wholesome mind, a mind that delights in the Dharma of the Path, a mind that seeks to free all sentient beings from bondage, a mind like the earth, a mind that does not delight in worldly speech, a mind that delights in supramundane discourse, a mind that seeks all wholesome dharmas,

a mind directed toward cessation, a mind that seeks to eradicate aging, illness, and death, a truthful mind, a mind that burns away all fetters, a mind that extinguishes all sensations, and a mind that disparages no dharma.

They also possess the power of intention, the power of action, the power of causes and conditions, the power of aspiration, the power of karmic practice, the power of relinquishment, the power of roots of virtue, the power of vows, the power of learning and understanding, the power of observing the precepts, the power of giving, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of calming, the power of insight, the power of supernormal abilities, the power of mindfulness, the power of bodhi, the power to vanquish all the hosts of Mara, the power to subdue all non-Buddhist doctrines and those resembling the Dharma, and the power to eradicate every kind of affliction.

The great bodhisattvas who have been born or are being born in that Lotus World have already drawn near to innumerable hundreds of thousands of Buddhas and planted roots of virtue.

“Furthermore, the bodhisattvas who have been born or are being born in the Lotus World take the joy of meditation as food; their food is the Dharma and fragrance. Like the Brahma gods, they do not eat and drink in the manner of beings in the Desire Realm. In that world there is not even the name of anything unwholesome.

There are no women, nor is the sound of their voices heard. There are no sounds of suffering and distress, no sounds of love or hatred, and not even sounds that speak of fetters. There are no sounds of conditioned phenomena, no darkness, and no kinds of impurity.

Body and mind never grow weary. There are no sounds from the realms of hell-beings, hungry ghosts, or animals, nor are there provisional designations. There are no piercing thorns, perilous pits, tiles, pottery shards, stones, or gravel.

There are no lamps or fires, nor sun, moon, or stars. Nor are there great oceans, Mount Sumeru, the Iron Ring Mountains, the Great Iron Ring Mountains, the Barrier Mountains, the Black Mountains, or any other earthen mountains. There are no sounds of clouds or rain, no sounds of tempests, no sounds whatsoever from the evil destinies, and no sounds of calamity.

In that Lotus World, the radiance of the Buddha, the radiance of the bodhisattvas, the light of mani jewels, the light of precious objects, and wondrous light shine everywhere. There is a species of bird called Sahala, each of which naturally produces melodious sounds that proclaim the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.”

At that time, Bodhisattva Treasure Illumination addressed the Buddha:

“World-Honored One, how vast is that Lotus World? Since the Tathagata Lotus Supreme attained unsurpassed, complete, perfect enlightenment last night, how long will he abide in the world, teaching the Dharma and guiding sentient beings? After he enters nirvana, for how many kalpas or years will the true Dharma remain in the world?

How long are the lifespans of the bodhisattvas who have been born or are being born in that Lotus World? How do those bodhisattvas encounter the Buddha, hear the Dharma, and make offerings to the Sangha? Are those deeds accomplished swiftly?

What was the Lotus World formerly called? How long after the preceding Buddha entered cessation did the Tathagata Lotus Supreme attain unsurpassed bodhi? For what causes and conditions, when the Buddhas, the World-Honored Ones, in other worlds throughout the ten directions manifest supernormal transformations, can some be seen while others cannot?”

The Buddha said:

“Good man, Mount Sumeru, king of mountains, is sixty-eight thousand yojanas high and eighty-four thousand yojanas wide. Suppose a valiant person, using the wondrous power of samadhi, were to pulverize Mount Sumeru into an incalculable number of mustard seeds, which no one could count except a Tathagata endowed with wisdom encompassing all modes. Then suppose that each mustard seed were reckoned as representing a world of four continents. The Lotus World is as vast as the combined number of all the mustard seeds into which Mount Sumeru had been pulverized. A Lotus World of such immensity is entirely filled with bodhisattvas, just as the Land of Bliss is also filled with bodhisattvas.

“Good man, the Tathagata, Worthy One, Perfectly and Fully Enlightened One, Lotus Supreme, has a lifespan of thirty minor kalpas, during which he abides in the world, teaches the Dharma, and guides sentient beings.

“Good man, after the Tathagata Lotus Supreme enters nirvana, his true Dharma will remain in the world for ten minor kalpas. All the great bodhisattvas who have been born or are being born in the Lotus World have lifespans of forty minor kalpas.

“Good man, the Lotus World was formerly called Sandalwood. Its land was adorned and its sentient beings were pure, unlike today.”

Good man, at that time in the world of Candana there was a Buddha named Moon Supreme, fully endowed with the epithets Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, and so forth, up to Buddha, Blessed One. That Buddha also remained in the world for thirty minor kalpas, teaching the Dharma and liberating sentient beings. When he was about to enter nirvana, some bodhisattvas, in accordance with their original vows, departed for Buddha-fields in other directions.

All those who remained thought: “At midnight tonight, the Tathagata Moon Supreme will enter nirvana. After the Blessed One’s passing, we must preserve and uphold the True Dharma for ten minor kalpas. Who will next attain the fruit of unsurpassed bodhi after the age of the True Dharma has ended?” At that time, there was a great bodhisattva named Seal of Empty Space who, by virtue of his original vow, received from the Tathagata Moon Supreme a prediction of his attainment of unsurpassed, perfect enlightenment.

The Tathagata Moon Supreme taught: “Good men, after I enter nirvana, the True Dharma will remain in the world for ten minor kalpas. On the first night when the True Dharma has completely vanished, on the following night this bodhisattva will attain unsurpassed, perfect enlightenment under the name Lotus Supreme, fully endowed with the epithets Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, and so forth, up to Buddha, Blessed One.” Then those great bodhisattvas went to the Tathagata Moon Supreme and, through all the wondrous powers of their vows, manifested the various supernatural powers of bodhisattvas.

They wholeheartedly made offerings to the Tathagata Moon Supreme, circumambulated the Buddha three times, then approached him and said: “Blessed One, throughout these ten minor kalpas, we wish to enter the Samadhi of the Cessation of Mind and Noncontention!” At that time, the Tathagata Moon Supreme told the great bodhisattva Seal of Empty Space: “Good man, you should receive and enter the Dharani Gateway of All-Embracing Compassion.

All the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past received this transmission and were invested with the office of a great bodhisattva, a Dharma prince, as has been explained. Even now, in the worlds of the ten directions, all the Buddhas, Blessed Ones presently abiding in the world, teaching the Dharma and transforming sentient beings, have likewise received this transmission and been invested with the office of a great bodhisattva, a Dharma prince, as is now being explained.

Even the Buddhas, Blessed Ones of the future will receive this transmission and be invested with the office of a great bodhisattva, a Dharma prince. This is entry into the ‘Dharani Gateway of All-Embracing Compassion.’”

The Buddha then spoke the mantra:

Xà lê ni - Ma ha xà lê ni - Vực sí lệ phục lê tam bát đà - Ma ha tam bát đà - Đề sở át đế - Già trí trá sí-tha lệ - Tha sí a tứ ma ca tứ thi - Lệ di - Lệ đê lợi lâu lâu sí - Ma ha lâu sí xà - Thế đột lâu xà Thế xà da - Ma đế du đế xa đậu lậu niết già đa ỉ a mâu lệ mâu la ba lợi sân nỉ - Ma la tư nhược tỉ sỉ - La ta nỉ mục đế đa ba lợi du địa - A tì đế ta - Dạ mộ già nỉ - Bà la ưu ha la nỉ đàn sỉ tỳ trệ - Tỳ trệ ta lâu đa đương - Ni già la ha bà để nàm - Đạt ma bà để na tăng già la ha lặc xoa đạt ma bà để nàm. These phrases reveal and elucidate the “Four Foundations of Mindfulness.”

Phật-đà ba la ca thế xa a ma ma mĩ - Ma ma a chi chí át thế - Át tha nỉ la nỉ lư ca trí mục na đế đà đà ba lợi bà nỉ ta. These phrases reveal and elucidate the “Four Noble Lineages.”

Bà sa thế bà nỉ đà lệ đà la ba đế cửu ngại đế mục bị mục bà ba la bị mễ đế lệ - Tu ma bà đế - Mị đế chỉ đế - Gia lâu nại uất để xoa thương tất lý đế ưu hỗn hựu - Tam bát nị - A lặc sí bà la lễ khư ký - Khứ nhỉ a mâu lệ mâu la du nỉ. These phrases reveal and elucidate the “Four Fearlessnesses.”

Đát phả la a già la phả la a nật phả la nật la phả tam mục đa a mục đa niết mục đa - A bá tỳ liên tỳ mục đế bà nỉ tỳ la phả la a diên đại y tỳ, trĩ đế tỳ trĩ uất lôn độ - Xú la đâu lam a hưng - Tam ma y đệ đa bà pha đế bà đa đế bà tát bà lộ ca a chà ca lệ - A ca lệ Tần đại a phù sa lệ - Chà đà muội đế - Tỳ xa già - La bà đế - Ngạch phả la ca phả la. These phrases reveal and elucidate the “Four Protections.”

Xà chà đa a ni thi - La bà bà đa bộ - Y đàm phả lệ ni da - Ma phả lam tam mổ đà na dạ tỳ phú xá - Ba thí tô ma đâu a miệu ma đố a cưu ma đố - xỉ tha bà đế muội đa la tha, đà xá bà la tỳ ba la bà tha -Y xá hi xỉ tu ni khứ ma để sai na ma đế - A hư cú a để đâu sắt nam tát đệ ma đế ba la nịch - Ba nại Phật-đà - Phất lâu bà bà la ha lệ. These phrases reveal and elucidate the “Four Right Efforts.”

An nhĩ ma nhĩ ma nỉ ma ma nỉ - Chỉ lệ chỉ lệ đế xa dương xa dương đa tỵ thiên đế - Mục đế úc đa mê tam mê ni tam mê tam ma tam mê xoa thương ác xoa thương - Át kỳ ni đàn đế - Xa mỹ sắt đế - Đà la nỉ A lư già bà tế - Yết la đa na bà la đế - Yết la, thấp di bà đế - Xà na bà đế - Ni lâu bà đế - Di lâu bà đế - Xoa dạ nậc - A lê xa - Nỉ lư ca ba la để ba nậc đạt lệ xa nậc. These phrases represent the “Four Analytical Knowledges.”

Già thấu a ba ta nậc - A lị xa nỉ xa na hư ca đố đố ba la bà ta đế - Tát tiện dần để lợi da phù ma đế ca lan đế ta Ta-bà bà - Bà ma tát bại - Ba la tha bặc xoa thương già lệ - Cù ca chà bà đà nỉ - Lư ca miệu đà lợi xá na tỳ phục. These phrases reveal and elucidate the “Four Bases of Supernatural Power.”

A già lê phù địa đà đà ba già lệ bà nỉ hột túc na tất địa kiếm - Tỳ để ni trĩ tam bút trí ba lợi ca tứ lợi tô di chiên địa thí đà già già a già già lệ a ba lệ tỳ chí bà lệ đê ba lệ ba la già già lệ ba la ba lệ a na dạ a tiện tế ca ca la di ba la bà tỳ nỉ - Gia la di - Ni già tế già la ca la di na do đế. These phrases reveal and elucidate the Five Faculties and the Five Powers.

Phí sư bệ tô phí sự bệ đỗ ma ba lợi ha lệ a bà thương bưu lâu chỉ lệ chi ca la lặc sai a da ma tất đô" đế đế lệ ma ma lệ cổ già thất thi lệ lư ca tả tỳ nhã nỉ na dạ ta kỳ lợi ni đế già cổ đế sa thất chiên địa na. These phrases reveal and elucidate the “Seven Factors of Enlightenment.”

Già ca la bà thị bà đế già - Sí lệ - Già ca la đà lệ đà lệ già sí lệ đà lệ mục lệ ê lệ ê lệ đà lệ - A lưu tư ba địa hưu hưu lệ da tha thị đa già tần bà lệ da tha già nậc da tha ba lân già để để lị xá dạ tha bà dạ sỉ lị phú xá - Đế âm, ám lưu giá tỳ lợi tinh tấn âm, châu lệ đạo âm, giới âm, định âm, tuệ âm, giải thoát âm, giải thoát tri kiến âm, tinh tú âm, nguyệt âm, nhựt âm; these are the sounds spoken by the Buddha.

Át phù đá di la phù đam tam phật - Đàm a phù - Đàm y ha phù đàm hãm đa la phù đàm nậc cam gia ma mục lệ a la phả - Đà la phả - Đàm trà lệ - Mạn trà nỉ hãn đa la lam đa lâu mạn già già la nị - Mâu trí nị - tam ba la - Mâu trí nị - Già nại ba mạn gia quảng miễn miễn ni lâu bà na xa - Nỉ na xà bà đà nậc chí chí - Đế chí chí - Đầu ma dư bà dật trừng già ma bà lệ - Ma lệ ha đa ninh bà liễm bà lệ tần địa tần lệ - Tần lệ úc sa lê - Xa la nỉ đà la ninh - Ba la bà - Đế bà lam na - Chà di tỳ đầu đầu ma bà la khưu man bà la ha ma già lị na nhân đà la bà nậc đề đề la dà nậc ma ế thi ba la la la nậc bà ma sổ dương - A la ni - Di y già - Bảo lặc xoa ngô lợi sư già nậc già la phả chỉ chiên a la tu lệ - tát bà tu lam a bà lam - Bất na già để đảm - Bàn để đa a - Di na kiền để diêm bà tế ca kiền đà lệ đà lệ

a đa la chà ha nậc ma già la tần lư ha nậc tứ đàm mạn đế tỳ lư - Già ma đế Phật-đà để sư hy đế Đà-la-ni mục tiên.

These phrases reveal and elucidate the “Ten Powers.”

Chapter 3: ENTERING THE DHARANI OF THE PRACTICE OF OMNISCIENCE

At that time, as the Blessed One was about to expound the “Dharani Gateway of Entry into the Practice of All-Mode Wisdom,” the great earth throughout the trichiliocosm quaked in six ways. It shook with tremendous force and produced an exceedingly great sound, causing lofty mountains to tilt and sway, rise up and sink down. Moreover, a light appeared.

This subtle and wondrous light pervaded worlds throughout the ten directions more numerous than the sands of the Ganges. At that moment, Mount Sumeru, the Iron Ring Mountains, and the Great Iron Ring Mountains no longer obstructed the view. Innumerable worlds throughout the ten directions appeared as level as the palm of a hand.

Innumerable worlds in the ten directions were established therein. Great bodhisattvas who had attained samadhis, patience, and dharanis in innumerable worlds throughout the ten directions, relying upon the majestic power of the Tathagata, suddenly vanished from their own lands and appeared in the Saha world. They entered Mount Grdhrakuta and approached the Blessed One, reverently bowed at his feet, made offerings with immeasurable and innumerable bodhisattva supernormal powers, and then each sat to one side.

Wishing to hear the “Dharani Gateway of Entry into the Practice of All-Mode Wisdom,” innumerable devas from the heavens of the Desire Realm, Form Realm, and Formless Realm came together to the Buddha. Wishing to receive and comprehend the “Dharani Gateway of Entry into the Practice of All-Mode Wisdom,” innumerable classes of beings—dragons, yakshas, asuras, kumbhandas, and pishacas—came together to Mount Grdhrakuta, where the Blessed One was.

Wishing to penetrate the “Dharani Gateway of the Practice of All-Mode Wisdom,” the bodhisattvas assembled there. They all beheld the Lotus Supreme Tathagata, Arhat, Perfectly and Completely Awakened One, surrounded by a great assembly of bodhisattvas in the Lotus World.

At that time, the Blessed One began to expound the “Dharani Gateway of Entry into the Practice of All-Mode Wisdom.” Great bodhisattvas numbering seventy-two times the sands of the Ganges attained this dharani and immediately beheld the innumerable worlds of the Buddhas, the Blessed Ones, throughout the ten directions. They all saw the adornments of those Buddhas’ worlds, such as they had never seen before. Each of them made offerings to the Buddha with various supernormal powers arising from the wondrous power of the bodhisattvas’ vows. The Buddha said:

“Good men, if a great bodhisattva cultivates this Dharani Gateway of Entry into the Practice of All-Mode Wisdom, he will attain eighty-four thousand dharani gateways, seventy-two thousand samadhi gateways, and sixty thousand Dharma gateways. After attaining this dharani, that bodhisattva will possess a mind of great loving-kindness and great compassion. After attaining this dharani, the great bodhisattva will thoroughly understand the thirty-seven factors conducive to awakening and attain all-mode wisdom, within which all the Buddha’s teachings are fully encompassed. When the Buddhas, the Blessed Ones, truly awaken to this dharani gateway, they expound the Dharma for sentient beings and do not hasten to enter nirvana.

“Good men, you should know that it was precisely the majestic power of this Dharani Gateway of Entry into the Practice of All-Mode Wisdom that caused the great earth to quake and a subtle, wondrous light to appear, illuminating immeasurable and innumerable worlds of the Buddhas. Because this wondrous light shone upon immeasurable and boundless worlds of the Buddhas, it caused immeasurable and boundless great bodhisattvas to assemble here, wishing to hear this Dharani Gateway of Entry into the Practice of All-Mode Wisdom.

Throughout the Saha world, immeasurable and boundless assemblies of devas, dragons, yakshas, asuras, humans, and nonhumans from the Desire Realm, Form Realm, and Formless Realm have gathered here because they wish to hear this Dharani Gateway of Entry into the Practice of All-Mode Wisdom.

“As soon as the bodhisattvas hear this Dharani Gateway of Entry into the Practice of All-Mode Wisdom, they attain the stage of nonretrogression on the path to unsurpassed, perfect, complete awakening.

“Anyone who copies this Dharma gateway will constantly encounter Buddhas, hear the Dharma, and make offerings to the Sangha until attaining unsurpassed nirvana.

“If a bodhisattva reads and recites this Dharani Gateway of Entry into the Practice of All-Mode Wisdom, all his grave offenses will be completely eradicated. When reborn in another life, he will attain the First Ground.

“If a great bodhisattva who cultivates the ‘Dharani Gateway of Entry into the Practice of All-Mode Wisdom’ previously committed the five heinous offenses, they too will all be eradicated, and when reborn in another life, he will attain the First Ground. If he has not committed the heinous offenses, all his other offenses in this present life will also be completely eliminated, and when reborn in another life, he will attain the First Ground.

“Suppose someone is unable to cultivate it, unable to read or recite it, and is not even able to hear the Dharma, but merely offers garments of colored silk to the Dharma master who expounds this Dharma gateway. That person will be praised with the words, ‘Excellent! Excellent!’ by all the Buddhas, the Blessed Ones, presently abiding in worlds of other directions as numerous as the sands of the Ganges. Those Buddhas, the Blessed Ones, will also bestow upon that person a prediction of unsurpassed, perfect, complete awakening. Before long, the bodhisattva who offers those garments of colored silk will attain the position of a Dharma prince bound to one more birth and accomplish unsurpassed bodhi.

“Likewise, if a person offers incense, before long he will attain the unsurpassed fragrance of samadhi. If he offers flowers, before long he will attain the unsurpassed flower of wisdom. If someone offers precious objects to the Dharma master, before long he will attain the treasure of the thirty-seven factors conducive to awakening.

“Good men, this Dharani Gateway of Entry into the Practice of All-Mode Wisdom provides such abundant benefits to great bodhisattvas. Why is this? Because it purely teaches the Dharma treasury of bodhisattvas. The Dharani Gateway of Entry into the Practice of All-Mode Wisdom enables bodhisattvas to attain inconceivable eloquence and also to acquire four subtle and wondrous qualities.

“Good men, at that time, when the Moon Supreme Tathagata transmitted the Dharani Gateway of Entry into the Practice of All-Mode Wisdom to the Bodhisattva Seal of Space, the great earth again quaked and a brilliant light clearly appeared. The ground throughout immeasurable and boundless worlds of the Buddhas in the ten directions, pervaded everywhere by that wondrous light, became as level as the palm of a hand. The bodhisattvas assembled therein all beheld the Buddhas, the Blessed Ones, in immeasurable and boundless worlds throughout the ten directions.

Thus, innumerable bodhisattvas from immeasurable Buddha lands in the ten directions came to the Sandalwood World, where they reverently made offerings to and drew near the Moon Supreme Tathagata, wishing to hear the Dharani Gateway of Entry into the Practice of All-Mode Wisdom.

“Good men, at that time, the Moon Supreme Tathagata, the Arhat, the Perfectly and Completely Awakened One, said to the great bodhisattvas:

“‘Good men, I have heard that a great bodhisattva bound to one more birth has entered this Samadhi of Mental Cessation for ten minor kalpas. As for those other great bodhisattvas, they followed the Great Bodhisattva Seal of Space for ten minor kalpas to hear this Dharani Gateway of Entry into the Practice of All-Mode Wisdom, which is the Dharma treasury of bodhisattvas. During those ten minor kalpas, the great bodhisattvas beheld the Buddha Tathagatas presently abiding in innumerable Buddha lands throughout the ten directions.

In the presence of each of them, they aroused pure minds and brought their roots of goodness to fulfillment. Those bodhisattvas then made offerings to the Moon Supreme Tathagata with innumerable kinds of bodhisattva supernormal powers and addressed the Buddha, saying:’

“World-Honored One, after those ten minor kalpas have elapsed, will that Great Bodhisattva Space Seal turn the unsurpassed wheel of the True Dharma?”

The Buddha said:

“Indeed! Indeed! Good man, after the full passage of ten minor kalpas, Great Bodhisattva Space Seal will attain unsurpassed, perfect enlightenment.

On the very night he attains Buddhahood, he will turn the wheel of the True Dharma for the bodhisattvas. Among them will be bodhisattvas who, throughout those ten minor kalpas, followed him and heard the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom, thereby bringing their roots of goodness to fulfillment. When Bodhisattva Space Seal attains unsurpassed perfect enlightenment, on that very night he will turn the wheel of the True Dharma—the irreversible wheel, the supreme wheel—causing countless hundreds of thousands of nayutas of bodhisattvas to abide on the stage of non-retrogression.

Those bodhisattvas who, during the ten minor kalpas, followed him and heard him expound the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom will then all attain the stage of being bound to only one more birth. Those bodhisattvas who understood only a small portion of that Dharma-gate will all attain the stage of the Ten Abodes, never again retrogressing from unsurpassed bodhi, and will then fully attain this dharani.

“At that time, Buddha Superior Moon, the Tathagata, Worthy One, Perfectly Enlightened One, after manifesting countless kinds of the Buddhas’ miraculous transformations for the great bodhisattvas, will further manifest for Bodhisattva Space Seal a samadhi called Narayana, causing that bodhisattva to assume a vajra body. He will manifest the Samadhi of Adornment with Light, whereby, although Bodhisattva Space Seal has not yet turned the Dharma wheel, throughout the ten minor kalpas he will expound to the bodhisattvas that dharani Dharma-gate of Entering the Practice of All Modes.

Throughout the Buddhas’ worlds, all will see him manifesting the body of a Buddha, radiant with the excellent marks. He will manifest the Samadhi of the Vajra Wheel, whereby, although seated upon the seat of bodhi and not yet having turned the Dharma wheel, that bodhisattva will expound countless teachings to the bodhisattvas. He will manifest the Samadhi of Bearing the Wheel, causing him to turn the Dharma wheel, whereupon countless hundreds of thousands of kotis of nayutas of sentient beings will attain the stage of non-retrogression.

“Bodhisattva Space Seal, having clearly understood the turning of the Dharma wheel, will make offerings to the World-Honored One together with the bodhisattvas, after which they will all return to their own jeweled terraces. That very night, Tathagata Superior Moon, the Worthy One, Perfectly Enlightened One, will enter nirvana without remainder. The bodhisattvas there will attend to making offerings to the World-Honored One’s relics, and when this is completed, they will again ascend their jeweled terraces. The other bodhisattvas will return to their former lands. The bodhisattva bound to only one more birth, having entered the Samadhi of Cessation of Mind, will abide continuously in tranquil stillness for ten minor kalpas.

“Then, throughout those ten minor kalpas, Bodhisattva Space Seal will fully expound various Dharma-gates to the great bodhisattvas, enabling the assembly of bodhisattvas to cultivate roots of goodness. After that Great Bodhisattva attains unsurpassed perfect enlightenment during the preceding night, he will immediately turn the Dharma wheel and manifest great miraculous powers, causing countless hundreds of thousands of nayutas of sentient beings to abide on the stage of non-retrogression from unsurpassed bodhi.

He will then expound the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom, causing eight million hundreds of thousands of nayutas of bodhisattvas to attain the ‘acceptance of the non-arising of dharmas’; nine billion two hundred million sentient beings to attain non-retrogression from unsurpassed, perfect enlightenment; seven million two hundred thousand nayutas of bodhisattvas to attain this dharani Dharma-gate of Entering the Practice of Omniscient Wisdom; and countless devas and human beings to arouse the aspiration to seek unsurpassed bodhi.”

At that time, Bodhisattva Resolver of Enmity said to the Buddha:

“World-Honored One, which dharmas must a bodhisattva fully possess in order to attain this dharani?”

The Buddha replied:

“A bodhisattva must fully possess four dharmas in order to attain this dharani. What are these four? The bodhisattva abides in the four noble traditions: whatever clothing, food and drink, lodging, bedding, or medicine he obtains, he is always joyful and content. A bodhisattva who fully possesses these four dharmas can cultivate this dharani.

“Furthermore, a great bodhisattva must fully possess five dharmas in order to cultivate the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom. What are these five dharmas? He himself observes the Pratimoksha precepts, thereby restraining himself and maintaining the deportments perfectly, and he feels great fear even at committing a minor fault.

Having accomplished this, when he encounters those who do not observe the precepts, he exhorts them to observe the precepts and abide in such observance. When he encounters those who lack right view, he exhorts them to abide in right view. When he encounters those who lack proper deportment, he exhorts them to conduct themselves with proper deportment and abide therein.

When he encounters sentient beings whose intentions are wrong, he exhorts them with right intention and causes them to abide therein. Those training in the paths of the sravakas and pratyekabuddhas he inspires toward unsurpassed bodhi and causes them to abide in that attainment. A great bodhisattva who fully possesses these five dharmas will attain the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom.

“Furthermore, a bodhisattva must fully possess six dharmas in order to attain this dharani. What are these six dharmas? Having himself accumulated extensive learning and understanding, when he sees those of little learning, he encourages and assists them so that they may become widely learned and possess much understanding.

Being himself free from greed and stinginess, when he encounters stingy sentient beings, he exhorts them through the practice of generosity, causing them to practice and abide in that Dharma. He does not harm or afflict sentient beings, but rescues the fearful through the Dharma of fearlessness and causes them to gain liberation. He is neither deceitful nor flattering, but always delights in the path of tranquil seclusion.

A bodhisattva who fully possesses these six dharmas will attain the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom.

“A bodhisattva who fully possesses such dharmas has encompassed them all! He must then abide in a secluded and tranquil place for seven years, disciplining body and mind during the six periods of day and night and single-mindedly reciting this incantation. At the beginning of each period of recitation, he must recollect the present Buddhas throughout the ten directions.

After seven years, that great bodhisattva will attain the dharani Dharma-gate of Entering the Practice of Omniscient Wisdom. Having attained this dharani, he will acquire the sacred, luminous eye of wisdom and behold the Buddhas, the World-Honored Ones, presently abiding in worlds as numerous as the sands of the Ganges throughout the ten directions, manifesting rays of brilliant light. After seeing the Buddhas manifest miraculous powers, that bodhisattva will attain eighty-four thousand dharanis, seventy-two thousand samadhis, and sixty thousand other Dharma-gates.

“A great bodhisattva who has attained this dharani Dharma-gate of Entering the Practice of Omniscient Wisdom will acquire a mind of great loving-kindness and great compassion. If he has attained this dharani, then even if the great bodhisattva has committed the five heinous offenses, when he relinquishes this body those offenses will immediately be extinguished. Though he may continue transmigrating for as many as three lifetimes, all remaining habitual tendencies will also be completely eliminated, and he will attain the stage of the Ten Grounds.

If the bodhisattva has not committed any of the heinous offenses, all his other offenses will be completely extinguished. After passing into another life, he will attain the stage of the Ten Grounds and before long acquire the thirty-seven factors conducive to bodhi and attain wisdom of all modes.”

Good man, this dharani gateway called Entry into the Practice of All-Knowledge brings such many great benefits to the great bodhisattvas. It assuredly enables the great bodhisattvas to behold the Buddhas, the Blessed Ones, manifesting spiritual powers, to attain such joy in the noble Dharma, and to possess such complete spiritual powers. With these, the great bodhisattvas make offerings to the Buddhas, the Blessed Ones, throughout worlds as numerous as the sands of the Ganges. They also go into the presence of the Buddhas to hear countless Dharmas expounded, attain samadhis, patience, and dharanis, and then return to this realm.

Good man, that dharani gateway called Entry into the Practice of All-Knowledge brings such many benefits to the great bodhisattvas, eliminating karmic hindrances and increasing their roots of goodness.

Another bodhisattva said:

“World-Honored One, in the past, in the presence of Buddhas, the Blessed Ones, presently abiding in the world, as numerous as nine times the sands of the Ganges, we heard this dharani gateway.” One bodhisattva said that the places where he had heard it were as numerous as twice the sands of the Ganges; another said three times; another said four times; another said five times; another said six times; another said seven times; another said eight times; and another said nine times. Thus they said: “World-Honored One, in the past, in the presence of Buddhas, the Blessed Ones, presently abiding in the world, as numerous as nine times the sands of the Ganges, we heard that dharani gateway.”

The great bodhisattva Maitreya said:

“Ten times as many kalpas as the sands of the Ganges ago, there was a great kalpa named San-đề-lam, and that Buddha-land was named Adorned with All Jeweled Ornaments. At that time there was a Buddha named Ta-lân-đà-la-xà, endowed with all the honored titles: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, and Blessed One.

Countless hundreds of thousands of kotis of nayutas of bhiksus and an equally countless number of bodhisattvas constantly surrounded him. The Buddha Ta-lân-đà-la-xà expounded that dharani gateway called Entry into the Practice of All-Knowledge. I once followed him, heard that dharani gateway, and fully cultivated it throughout countless kalpas such as these.

Moreover, throughout the presence of countless asamkhyeyas of Buddhas, the Blessed Ones, of the past and Buddhas, the Blessed Ones, presently abiding in the world, I made offerings to those Buddhas, the Blessed Ones, by means of countless asamkhyeyas of bodhisattva spiritual powers. At the dwelling place of each and every Buddha, I planted countless, immeasurable, innumerable asamkhyeyas of roots of goodness, merit, and virtue.

Because of these roots of goodness, many thousands of Buddhas bestowed predictions upon me. Because I still await the proper time to fulfill my original vow, I have long remained in the world and have not hastened to attain unsurpassed bodhi beforehand. Today, the Blessed One has conferred upon me the station of Dharma Prince, entrusting to me the jeweled necklace of liberation—the fruit of unsurpassed, perfect enlightenment.”

The Blessed One then said to the great bodhisattva Maitreya:

“So it is! So it is! Maitreya Ajita, it is just as you have said. At the dwelling place of the Tathagata Ta-lân-đà-la-xà, the Worthy One, the Perfectly Enlightened One, you heard that dharani gateway called Entry into the Practice of All-Knowledge. Bodhisattva Maitreya, if anyone wished to attain unsurpassed perfect enlightenment, during those ten great kalpas you could have enabled them to fulfill completely the aspiration of a Tathagata. Thus they would swiftly attain unsurpassed parinirvana and enter nirvana without remainder. Bodhisattva Maitreya, because they must still await the proper time to fulfill their original vows, you have joyfully remained in the world for a long time. Bodhisattva Maitreya, now come before me and receive the station of Dharma Prince!”

At that time, the Blessed One surveyed the entire assembly of great bodhisattvas, bhiksus, bhiksunis, upasakas, upasikas, and the hosts of gods, nagas, asuras, yaksas, raksasas, gandharvas, humans, nonhumans, and others. Having done so, he immediately uttered this mantra:

Đát đa la phù di - Đàn đa phù di - Đàm ma đà phù di gia đế phù di - Tất di - Li đế phù di - Ba la nhã phù di - Tỳ xá già la trệ - Phù di - Ba la đế tam tỳ - Đại phù di - A-súc soa ba phù di - Cát lược ba la bá - Phế phù di - Tam ma đa ba lị sai mộ tỳ - Xoa phù di xa đế - Xoa na phù di - Tam mâu xà tỳ mâu xà - Ba la mâu xà tỳ - Xá gia la đạt xá bà đế tỳ xá thác - Đế la na - Già già la già la bà mẫu xa - Bà ma tỳ ma đế - Dũ ba ế la - Yên la già trí xà lại thác mục la bà thi - Tăng già la ma - Y đế chu la bà đế - Di xí văn đà la - Đà ha la bà đế - Ba la nhã phù đa ha - Đại ca la di đa - Sa độ sa bàn đa y la dạ ni la dạ a hầu sa thác - A dà la trí a - Lê tha Bà đế - cầu lưu bà đế đế ê na đề phàm - A ca na bà đế bà ca na đế sa di đế tỳ sa bà yên trà thác - Bà la pha thác la đát đa la cưu lưu sư

tịch - Đâu lưu sư ma - La lưu sư - Ma la lưu tha - Tha lưu đề tát bà đa - tát bà đa tát bà đa - Chá a ni lâu đà địa a tha - Đa ê pha la - Bà hầu pha la tát đa - Pha la thất thát bà đề.

For the gods, the Blessed One uttered this mantra of liberation concerning the twelve links of dependent origination. Sixty nayutas of gods attained insight into the noble truths.

Hằng pha lam ương già la pha - La la la pha - A la pha ni - la hô la - Bà bà đa phiêu - Y đàm lam - Nê xà ma pha - Lam na mẫu đà - Viêm tỳ đắc già ba la - Nhã già ca a nậu tỳ lê - Đế già ca - Xà nậc già ca la.

Through this mantra of liberation, one billion nayutas of gods aroused the aspiration to attain unsurpassed bodhi and immediately reached the stage of non-retrogression.

Ba thi tô ma đố a nô ma đố a cưu ma đố thi đà bà cú ma đa la la tha a xá la - Tỳ ba la bà tha y - Xá hi đa - Tu ni ma - Đê sai ma đế - A lư câu át - Quy giác sư na.

Through this mantra of liberation, sixty-four thousand nagas aroused the aspiration to attain unsurpassed bodhi and immediately reached the stage of non-retrogression.

Tu bà xoa - Tu bà bà bà la ma tha na - A la trụ bà già la trụ già bà la trụ, già la diệu xoa - Tất đại ma đế - Ta mạn đa ố xoa bà lệ ngô thác ca lư - Ma ha bà lệ minh xà a lư đà la na - Ngô già lặc xoa - Cưu đà xoa tỳ lưu tư - Tỳ lưu tư mục khư - Xa đế kha tất đa xa đế bà lê - A tu lộ - Tỳ na tu lộ - Ba la ma địa.

Through this mantra of liberation, one billion two hundred million yaksas aroused the aspiration to attain unsurpassed bodhi, and all reached the stage of non-retrogression.

Át lị thế côn lê lệ nậc trí thế san trí thế - Già trí ninh - Na già mễ - A la bị - A đà mễ - Ma đế mễ san nậc ha thủ lệ - Đà-la-ni dạ a bê - Thi đa tát nhân đà là tát đề bà - Tát na già - Tát dạ A-tu-la đề bà na già nậc lưu đế ba lị - Ba la nậc lưu đế la tỳ tất nặc lưu đế - Ba la nhã - Ba lị ba la ma già - Đế trực lực - Đế la tỳ phất bà chỉ bị - Thị nỉ bị tát già lị đa bàn đa - A tỳ đế - Na bàn đa - Thủ la bàn đa - Chỉ lị na - Tỳ lê xà bàn đố - Tỳ đà bàn đế tỳ tam bà kỳ vị già văn đà la đạt xá ba lị yết ma nậc xoa - Ba la xú.

Thập ô ha la nô đề là bà đầu - Tu la văn đà - La na già văn đà la - Dạ-xoa văn đà la, khô la - Xoa tứ văn a la - Bị đề di - Đa bệ đa đa bệ uất xuất nỉ - Na nỉ bà la khư trệ na na đế Đà-la-ni da a ty xa đa đề xá luân đà nỉ bà giá luân địa xả phá thâu đà nỉ bà chỉ ba lị yết ma - Ba la nhã - Phù địa tất vật đế ma đế - Già đế trực lực đế - Già na ba - La đế tát la na phù xà địa da già kiết lị - Thủ nhã đa già kiết lị - Bà da.

Through this mantra of liberation, fifty-six thousand asuras brought forth the aspiration to seek unsurpassed, perfect enlightenment and became irreversible in the aspiration they had aroused.

At that time, the Blessed One said to Bodhisattva Fearless Ground:

“Good man, it is exceedingly rare for Buddhas, Blessed Ones, to appear in the world; and it is also very difficult, through cultivating this mantra, to attain complete morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. One should benefit sentient beings and thereby perfect the merit of a bodhisattva.

“Good man, when the Tathagata practiced the vows and conduct of a bodhisattva, he was always fully endowed with generosity, wholesome deeds, patience, diligence, meditative concentration, and wisdom. He drew near to hundreds of thousands of kotis of nayutas of Buddhas, practicing generosity and observing the precepts, practicing the pure life, cultivating the path, or diligently cultivating patience and perfecting meditative concentration. He associated with and learned from wise and greatly learned ones, becoming fully endowed with wholesome karma in all these countless ways. For this reason, I have now realized unsurpassed wisdom.

“Good man, while the Tathagata practiced the bodhisattva path, throughout hundreds of thousands of kotis of nayutas of kalpas my speech never committed the four transgressions: I did not speak falsely, engage in frivolous speech, utter harsh words, or speak divisively. Through these causes and conditions, I perfected the ‘broad and long tongue mark.’

“Good man, nothing taught by the Tathagata is false.”

Then, from the jeweled throne, the Blessed One manifested spiritual powers and entered a Dharma samadhi called “Accumulation of All Merit.” He displayed the “broad and long tongue mark,” which completely covered his face, and from that broad and long tongue emitted one billion rays of light. These wondrous rays illuminated the entire three-thousand-great-thousand world system, shining everywhere throughout the realms of hell beings, hungry ghosts, animals, humans, and devas.

When the light reached the beings burning in the hells, a cool breeze arose, enabling them temporarily to experience ease and happiness. Every being in the hell realms beheld before them an emanation body of the Tathagata, complete with the thirty-two marks of a Great Man and adorned with the eighty excellent characteristics. Seeing the Buddha, those beings in the hell realms experienced complete ease and happiness, and they each thought, “Because of this Great Being, we now experience joy, ease, and happiness.” Thinking thus, they developed affection, reverence, and joy before the Tathagata.

The Tathagata told them:

“Sentient beings, you should recollect in this way: Homage to the Buddha, homage to the Dharma, homage to the Sangha. This will certainly enable you to find peace and security throughout the long, dark night.”

Having heard the Buddha’s instruction, those beings in the hell realms immediately joined their palms and loudly recited, “Homage to the Buddha, homage to the Dharma, homage to the Sangha.” Through these roots of goodness, those beings in hell immediately cast off their hellish karma and were born either in the heavenly realms or among humans. If they were beings in the freezing hells, a warm breeze blew upon them, and so on, until they were able to be born among humans.

Likewise, when the Buddha’s light shone upon hungry ghosts whose bodies were scorched by hunger and thirst, the fires of hunger and thirst immediately vanished, and they experienced ease and happiness. Each hungry ghost beheld before them an emanation body of the Buddha, its body adorned with the thirty-two marks of a Great Man and the eighty excellent characteristics. Having seen the Buddha, the hungry ghosts felt boundless joy and, before the Tathagata, rejoiced and became filled with affection and reverence.

The Buddha taught and transformed them in their own languages. Through these roots of goodness, when the hungry ghosts relinquished their lives, they were able to be born in the heavenly realms or among humans. In the same way, he taught and transformed animals, and likewise humans and devas.

At that time, innumerable devas and humans came to the Tathagata, sat to one side, and listened to the Dharma. At that very moment, innumerable devas and humans brought forth the aspiration to seek unsurpassed bodhi, while innumerable bodhisattvas attained samadhis, patient acceptance, and dharanis.

Xà lê ni - Ma ha xà lê ni - Vực sí lệ - Phục sí lệ - Tam bát đà - Ma ha tam bát đà - Đề diễm át đế già trí thác sí - Tha la tha sí - A tứ ma ca tứ - Thi lê di lê đế lị - Lâu lâu sí ma ha lâu lâu sí - Xà duệ đột lâu xà duệ - Xà da ma đế - Chiến đế xa đâu lậu - Niết già đa nỉ - A mâu lệ mâu la ba lị sân nỉ - Ma la tê nhã tỉ đa la - Ta nỉ mục đế - Đa ba lị du địa - A tì đế ta dạ - Mộ già nỉ - Ta la ưu ha la nỉ - Đàn đa tỳ trệ - Tỳ trệ bà lâu đa dương ni già la ha bà nê nam - Đạt ma bà nê na - Tăng già la ha lặc xoa - Đạt ma bà nê nam. This is the mantra that reveals and elucidates the Four Foundations of Mindfulness.

Phật-đà ba la ca xa duệ - A ma ma mĩ - Ma ma a chi chí - Át thế - Át tha nỉ chí - La nỉ lư ca trí - Mục đế na đà - Đà ba lị bà bà nỉ. This is the mantra that reveals and elucidates the Four Noble Lineages.

Bà sa thế - Ba sa nỉ đà lệ - Đà la ba đế, cữu tất đế - Mục bị mục bà ba la bị - Mê đế lệ - Tu ma bà đế - Phỉ đế chỉ đế - Ca lâu nại uất nê xoa duệ - Tất phú đế ưu côn hựu - Tam bát nỉ - A lặc sí - Bà la lễ khứ kỳ - Khứ nhĩ a mâu lệ - Mâu la du nỉ. This is the mantra that reveals and elucidates the Four Fearlessnesses.

Đát pha la - A già la pha la - A nặc pha la nặc la phả tam mục đa - A mục đa niết mục đa - A bãi tỳ nại tỳ mục đế bà nỉ - Tỳ la pha la a diên đại - Y tỳ trĩ đế tỳ trĩ - uất lôn độ - Đâu trưng la đâu lam a hưng tam ma y đệ đa bà pha đế bà đa đế bà tát - Ba lộ ca, a tra ca lệ - A ca lệ tần đại a phù ta lệ tra tha muội đế - Tỳ xa già la bà đế - Át pha la già pha la. This is the mantra that reveals and elucidates the “Four Protections.”

Xà tra đa a ni thi la bà bà đa bộ - Y đàm pha lệ ni da - Ma pha lam tam mỗ đà na dạ - Tỳ phù xá ba xà tô ma đậu - A miễn ma đố - A cưu ma đố - di tha bà đế muội đa la tha - Đà xá bà la tỳ ba la bà đà y xá hi đa tu ni khứ ma nê sai - Kỷ na ma đế a lư cú - A nê đâu sắt nam tát đê ma đế ba la xuyết - Ba nại Phật-đà - Phật lâu bà ba - La ha lệ. This is the mantra that reveals and elucidates the “Four Right Efforts.”

An nhĩ ma nhĩ - Ma nỉ ma ma nỉ - Chỉ lệ chỉ lệ đế xa - Dương trừ dương đa tỵ chiên đế - Mục đế úc đa mê - Tam mê ni tam mê tam ma tam mê xoa duệ - Ô xoa duệ - Át kỳ chiên đế xa mỹ sắt đế - Đà la nỉ a lư già bà tế - Yết la đa na bà la đế - Yết la thấp di bà đế xà na bà đế - Nỉ lâu bà đế nỉ lâu bà đế - Xoa dạ nậc đà lệ xa nỉ - Lư ca bà la nê bà nậc đạt lê xa nậc. This is the mantra formula revealing the “Fourfold Eloquence.”

Già thấu a bà ta nậc đà - Lê xa nỉ xa na lư - Ca đà đố ba la bà ta đế - Tát thiên dần nê lị da phù ma đế ca lan đế - Ta-bà Ta-bà bà ma tát bị ba la tha bặc xoa duệ gia lệ cù ca trà - Bà đà nỉ lô ca miễn đà lị xá na tỳ phục. This is the mantra formula revealing the “Four Bases of Spiritual Power.”

A già lệ phù địa đà đà đà ba già lệ bà nỉ hột - Lật na tất địa kim - Tỳ để ni trĩ tam bút trí ba lị ca tứ lỵ tô di chiên địa đà đà già già a già già lệ a ba lệ tỳ chí bà lệ nậc - Ba lệ ba la già già lệ ba la ba lệ - A na dạ a na dạ a tiện tế ca ca la di - Ba la bà tỳ nỉ ca la di ni già tế - Già la già la di na do đế. This is the mantra formula revealing the Faculties and Powers.

Phí sư bệ - Tô phí - Sư bệ dỗ - Ma ba lị ha lệ - A bà duệ - Thùy lâu chỉ lệ chi ca la - Lặc ta a đà ma tất đố đế - Đế lệ - Ma ma lệ bát già thất thi lệ lô ca tả tỳ nhã nỉ na dạ - Ta kỳ lị thi đế - Già diêm đế - Sa thất chiên địa na. This is the mantra formula revealing the “Seven Factors of Awakening.”

Già ca la bà thị - Lệ bà đế - Già sí lệ - Già ca la đà lệ - Đà già sí lệ đà lệ - Mục lê ê lệ - Ê lệ đà lệ - A lưu bá bà địa - Hưu hưu lệ - Da tha thị đa già - Tần bà lệ da tha - Ba lân già điệt nê - Lị xá dạ tha bà dạ sĩ lị phú xá đế âm, ám lưu quát tỳ tỵ tinh tấn âm, ghâu lệ đạo âm, giới âm, định âm, tuệ giải thoát âm, giải thoát tri kiến âm, tinh tú âm, nguyệt âm, nhật âm—the Buddha uttered sounds such as these...

Át phù đa - Di la phù đam - Tam Phật đàm a phù đàm - Y ha phù đàm - Đát đa la phù đàm - Nậc hàm già ma mục lệ - A la pha - Đà la pha - Mạn đồ lê - Mạn đồ nỉ đát đa la - Lam đa lâu mạn già - Già la nị - Mâu trí nị - Tam ba la mâu trí nị - Già nại ba lăng già ma miễn miễn - Ni lâu bà na xa nỉ na xa bà đà nậc chí chí đế chí chí - Ma dư bà dật - Trừng gia ma bà lệ - Ma lệ ha - Đa ninh bà liễm bà lê tần địa tần lệ tần lệ úc sa lê xa la nỉ đà la ninh - Bà la bà đế - Bà lam na tra di tỳ đầu đầu ma - Bà la khâu mạn bà la ha - Ma già lê na - Nhân đà la bà nậc đề đề la xà nậc - Ma ê thi ba la la la nậc - Bà ma sổ dương - A la ni - Di y già sĩ lặc xoa sĩ lị sư già - Nặc già la pha chỉ - Chiên A la tu lệ - Tát bà tu lam - A bà lam bất na - Gia nê diêm bát nê đa - A di na kiền nê đa - Diệm bà tế ca

kiền đà lệ đà lệ - A đa la trà ha nậc - Ma già la - Tần lô ha nậc - Tứ đàm mạn đế - Tỳ lô già ma đế - Phật-đà nê - Sư hi đế - Đà-la-ni mục xí.

This is the mantra formula revealing the “Ten Powers.”

Đát đa la phù di - Đàn đa phù di - Đàm ma đà phù di già đế phù di tất di - Li đế phù di - Ba la nhã phù di tỳ xá già la trệ phù di - ba la đế tam tỳ đại phù di - A-súc xoa ba phù di - Kiết lược ba la giác phế phù di - Tam ma đa ba lị ta mộ tì xoa phù di - Xà đế xoa na phù di - Tam mâu xà - Tì mâu xà - Ba la lao xa tì xá già la đạt xá bà đế - Tỳ xá thác đế la na già già la - Già la ta mẫu xa bà đa tì ma đế dũ bà - Ê la yên la già mạo - Xà lại thác mục la bà thi tăng già la ma - Y đế chư la bà đế di xí văn đà la đà ha la bà để ba la nhã phù đa ha đại - Ca la di đa - Sa độ sa bàn đa y la dạ - Thi la dạ ni la dạ - A hầu ta thác - A văn đà la mạo - A lê tha ta đế - cầu lưu bà đế - Đế ê na đề phiếm - A ca na bà đế bà ca na đê - Sa di đế - Tì sa bà yên trà thác - Bà la pha thác - La đát đa la -

Cưu lưu sư ma đâu lưu sư ma - La lưu sư ma la hưu tha tha - Lưu đề tát bà đa tát bà đa tát bà đa giá - A ni lâu đà - Tha ha - Tha đa ê pha la - Bà hầu pha la - Tát đa pha la - Thất thác bà đế.

For the sake of the devas, the Blessed One spoke this mantra formula revealing the twelve links of dependent origination, thereby enabling sixty nayutas of devas to comprehend clearly the Noble Truths.

Đát pha lam - Ương già pha lam - La la pha - a - la pha ni la phù la - Bà bà đa phiếu y, đàm lam ni xà phế pha lam na mẫu đà viêm tỳ phù già - Ba la nhã già ca a nậu tì lị đế già ca - Xà nậc già ca la.

Through this liberating mantra formula, one billion nayutas of devas aroused the aspiration to attain unsurpassed bodhi and immediately reached the stage of non-retrogression.

Ba thi tô ma đố - A nô ma đố - - A cưu ma đố - Thi đà bà cú ma đa la tha - Tha a xá la - Tì ba la ba tha y xá hi đa - Tu ni ma - Thánh ta na ma đế - A lô câu át trĩ giác sư na.

Through this liberating mantra formula, sixty-four thousand dragons aroused the aspiration to attain unsurpassed perfect awakening and immediately reached the stage of non-retrogression.

Tu bà xoa tu bà ta - Bà la ma đà - Na a la trụ - Bà già la trụ - Già bà la trụ - Già la diệu xoa - Tất đại ma đế - Ta mạn đa sơ - Ố xoa bà lệ - Hầu thác ca lô - Ma ha bà lệ - Ô xà đà lô đà la na - Sĩ già lặc xoa cưu đà - Xoa tì lưu bá - Tì lưu bá mục khứ - Xa đế ha tất đa - Xa đế bà lệ - A tu lộ - Tì na tu lộ - Ba la ma địa.

Through this liberating mantra formula, 1.2 billion yakshas aroused the aspiration to attain unsurpassed bodhi, and all reached the stage of non-retrogression.

Át lị thế - Tì lê lệ nậc trí thế - San trí thế - Già trí ninh - Na ca mễ - A la bại - A đà mễ - A la bị - A đà mễ - Ma đế mễ san nậc ha - Thủ lệ - A la ni dạ a - Tì thi đa tát nhân đà la tát đề bà tát na già tát dạ a - Tu la đề bà - Na già nậc lưu đế ba lị bà la - Nậc lưu đế la tì tất nậc lưu - Đế ba la nhã ba lị - Bà la - Ma già đế trực lục - Đế là - tỳ phất bà chỉ bị thị nỉ bị tát già lị đa bàn đa - A tì tha na bàn đa thủ la bàn đa - Chỉ lị na tì lị xà bàn đố - Tì đà bàn đế - Tì tam bà kỳ mạt già xoa đà la - Đạt - Hàm ba lị yết ma nậc xoa ba la... thập ô ha la nô - Đề là bà đậu - Tu la văn đà la - Na già văn đà la!

Dạ-xoa văn đà la - Kiết la xoa tứ văn đà la bị đề di đa bệ đa đa bệ uất suất nỉ na di - Bà la khử trệ na na đế Đà-la-ni dạ a ti xa da - Đề xá du đà nỉ bà chá - Du địa xả phá du đà nỉ - Bà chỉ ba lị - Yết ma ba la nhã - Phù địa tất vật đế ma đế già đế trực lực đế già na na ba la đế tát la na- Phù xà địa da già kiết lị thủ nhã đa già kiết lị bà da.

Through this liberating mantra formula, fifty-six thousand asuras aroused the aspiration to attain unsurpassed bodhi and did not retrogress from the aspiration they had aroused.

END OF FASCICLE ONE