合部金光明經

CHAPTER SIX: DHARANI OF THE SUPREMELY PURE GROUND

At that time, the bodhisattva Lion-Form Unhindered Blazing Light, together with an assembly of countless hundreds of millions, rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, respectfully joined their palms, and bowed at the Buddha’s feet. Having made offerings of various kinds of incense, flowers, banners, streamers, and jeweled canopies, they said:

“Through how many causes and conditions does one attain the mind of bodhi? What is the mind of bodhi? World-Honored One! With regard to bodhi, the present mind cannot be apprehended, the future mind cannot be apprehended, and the past mind cannot be apprehended. Apart from bodhi, the mind of bodhi cannot be apprehended. Bodhi cannot be expressed in words, and the mind likewise has neither form nor characteristic, neither affair nor karma, and is not something that can be fashioned. Sentient beings likewise cannot be apprehended or known! World-Honored One! How, then, can the extremely profound meaning of all dharmas be known?”

The Buddha said:

“Good man! The secret activity brought about by bodhi cannot be known. Apart from bodhi, the mind of bodhi likewise cannot be apprehended. Bodhi cannot be expressed in words; the mind likewise is without characteristics, and sentient beings likewise cannot be known. Why is this? Because just as thought is, so too is the mind. Just as the mind is, so too are bodhi and sentient beings. Just as sentient beings are, so too are all dharmas of the three times.”

The Buddha said:

“Good man! Such a great bodhisattva is said to possess a mind that comprehends all dharmas; this refers precisely to bodhi and the mind of bodhi. Bodhi is neither past, nor future, nor present.

The mind is also thus, and sentient beings are also thus. Even within suchness, they cannot be apprehended. Why is this?

Because all dharmas are unborn. Bodhi cannot be apprehended, and the name ‘bodhi’ cannot be apprehended; sentient beings cannot be apprehended, and the name ‘sentient beings’ cannot be apprehended; shravakas cannot be apprehended, and the designation ‘shravaka’ cannot be apprehended; pratyekabuddhas cannot be apprehended, and the name ‘pratyekabuddha’ cannot be apprehended; bodhisattvas cannot be apprehended, and the name ‘bodhisattva’ cannot be apprehended; the Buddha cannot be apprehended, and the name ‘Buddha’ cannot be apprehended; practice and non-practice cannot be apprehended, and the name ‘practice and non-practice’ cannot be apprehended.

Abiding within the quiescence of all dharmas and arising in reliance upon all roots of goodness and merit—this is called the initial arousing of the mind of bodhi, like Mount Sumeru, king of jeweled mountains. This is called the cause of Dana Paramita.

“The second arousing of the mind is like the great earth, which sustains each and every Dharma activity. This is called the cause of Shila Paramita, the cause of moral discipline.

“The third mind is like a long-maned lion, king of beasts, endowed with great spiritual power, walking alone without fear or trembling. This is called the cause of Kshanti Paramita, the cause of patient endurance.

“The fourth mind is irreversible, like the mighty and swift Narayana power of the wind wheel. This is called the cause of Virya Paramita, the cause of diligence.

“The fifth mind is like a seven-jeweled pleasure pavilion with four surrounding corridors, into whose four gates cool breezes blow. Such a mind gives rise to various Dharma treasuries of merit that are not yet completely fulfilled. This is called the cause of Dhyana Paramita, the cause of meditative concentration.

“The sixth mind is like the brilliant radiance of the sun. Such a mind can destroy the darkness of birth and death. This is called the cause of Prajnaparamita, the cause of wisdom.

“The seventh mind is like an immensely wealthy merchant chief who can bring all aspirations to complete fulfillment. Such a mind can enable one to cross beyond the perilous paths of birth and death and obtain many treasures of merit. This is called the cause of the Paramita of Skillful Means and Supreme Knowledge.

“The eighth mind is like the pure, full moon. In such a mind, all realms are completely purified. This is called the cause of the Paramita of Vows.

“The ninth mind is like a wheel-turning sage king who commands the divine minister known as the Precious General, assigning duties according to his wishes. Such a mind can skillfully adorn pure Buddha lands; its merit pervades and enriches all, bringing vast benefit to everyone. This is called the cause of the Paramita of Power.

“The tenth mind is like space and like a wheel-turning sage king. Such a mind fully comprehends all realms, has mastery over all dharmas, and reaches the stage of consecration. This is called the cause of the Paramita of Knowledge.”

The Buddha said, “Good man! These are the ten kinds of causes for the mind of bodhi of a great bodhisattva.”

The Buddha said:

“Good man! By relying upon five kinds of dharmas, a great bodhisattva perfects Dana Paramita. What are the five? First, the faculty of faith; second, loving-kindness and compassion; third, having no desire for personal gain; fourth, embracing and guiding all sentient beings; and fifth, aspiring to the wisdom of omniscience. Good man! By relying upon these five dharmas, Dana Paramita can be perfected.”

The Buddha said, “Good man! By relying upon five dharmas, a great bodhisattva perfects Shila Paramita. What are the five? First, purity of the three kinds of karma. Second, not creating causes and conditions of affliction for any sentient being. Third, cutting off the evil paths and opening the gates to wholesome paths. Fourth, transcending the stages of shravakas and pratyekabuddhas. Fifth, bringing all vows and merits to complete fulfillment. Good man! By relying upon these five dharmas, Shila Paramita can be perfected.”

The Buddha said:

“Good man! Again, by relying upon five dharmas, a great bodhisattva can perfect Kshanti Paramita. What are the five? First, subduing the afflictions of greed and anger. Second, contemplating restraint, neither cherishing one’s body and life nor giving rise to attachment to pleasure. Third, reflecting upon past karma. Fourth, arousing loving-kindness and compassion because one wishes to bring the roots of goodness and merit of all sentient beings to maturity. Fifth, wishing to attain the extremely profound patience regarding the non-arising of dharmas. Good man! This is called a great bodhisattva’s perfection of Kshanti Paramita, the perfection of patient endurance.”

The Buddha said:

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects Virya Paramita. What are the five? First, never dwelling together with the afflictions. Second, finding no ease or contentment while one’s merit remains incomplete. Third, never becoming weary of any difficult undertaking. Fourth, perfecting great loving-kindness and great compassion in order to embrace and benefit all sentient beings. Fifth, aspiring to the Stage of Non-Retrogression. Good man! This is called a great bodhisattva’s perfection of Virya Paramita, the perfection of diligence.”

The Buddha said:

“Good man! Again, by relying upon five dharmas, a bodhisattva mahasattva perfects Dhyana Paramita. What are the five? First, gathering and retaining all wholesome dharmas so that they are not dispersed or lost. Second, being liberated from the two abodes of birth and death, without attachment or defilement. Third, aspiring to attain spiritual powers in order to bring the roots of goodness of sentient beings to maturity. Fourth, arousing the resolve to purify the Dharma realm through purity of mind. Fifth, cutting off the roots of all the afflictions of sentient beings. Good man! This is called a great bodhisattva’s perfection of Dhyana Paramita.”

The Buddha said:

– Good man! There are also five dharmas through which a great bodhisattva perfects the prajnaparamita. What are the five? First, he makes offerings to and draws near all Buddhas and bodhisattvas possessed of penetrating wisdom and great knowledge, without ever becoming weary or satisfied. Second, he always delights in hearing the extremely profound Dharma taught by the Buddha Tathagatas, without ever becoming weary or satisfied. Third, he possesses supreme wisdom concerning ultimate and conventional truth. Fourth, when afflictions arise through seeing and thought, he possesses the supreme wisdom capable of discerning and severing them. Fifth, he has thoroughly mastered all five fields of worldly knowledge. Good man! This is called a great bodhisattva’s perfection of the prajnaparamita.

The Buddha taught:

– Good man! Furthermore, relying upon five dharmas, a great bodhisattva perfects the paramita of supreme wisdom in skillful means. What are the five? First, he thoroughly understands the desires, mental activities, and afflictions of all sentient beings. Second, he clearly understands the immeasurable Dharma gates that serve as remedies for the mind. Third, he enters and emerges freely through great loving-kindness and great compassion. Fourth, he is able to cultivate the great paramitas to maturity, and all that he vows and seeks is completely fulfilled. Fifth, he seeks to comprehend and embrace all Buddha-Dharmas. Good man! This is called a great bodhisattva’s perfection of the paramita of supreme wisdom in skillful means.

The Buddha said:

– Good man! There are also five dharmas through which a great bodhisattva perfects the Paramita of Vows. What are the five? First, regarding all dharmas as originally neither arising nor ceasing, neither existent nor nonexistent, his mind abides in peace and bliss. Second, by contemplating all dharmas as supremely wondrous, he purifies his mind of every defilement and attains peaceful abiding. Third, having transcended all characteristics, his mind is suchness itself—without fabrication, without activity, neither differing nor moving—and he peacefully establishes his mind in suchness. Fourth, for the benefit of sentient beings, he attains peaceful abiding within conventional truth. Fifth, he is able to abide simultaneously in samatha and vipasyana, calm abiding and insight. Good man! This is called a great bodhisattva’s perfection of the Paramita of Vows.

The Buddha said:

– Good man! Relying upon the following five dharmas, a great bodhisattva perfects the Paramita of Power. What are the five? First, through the power of wisdom, he can comprehend the dangerous and evil mental conduct of all sentient beings. Second, he can enable all sentient beings to enter the extremely profound Dharma. Third, he sees and knows, just as they are, the causes and conditions according to which all sentient beings come and go in samsara. Fourth, through the power of wisdom, he can discern and know the three groups into which all sentient beings fall. Fifth, suchness is the principle, the seed, maturity, and liberation; teaching the Dharma in this way is entirely the power of wisdom. Good man! This is called a great bodhisattva’s perfection of the Paramita of Power.

The Buddha said:

– Good man! There are also five dharmas through which a great bodhisattva cultivates and perfects the Paramita of Knowledge. What are the five? First, he fully possesses the intellectual capacity to distinguish good and evil in all dharmas. Second, he fully possesses the intellectual capacity to abandon dark dharmas and embrace pure dharmas. Third, he fully possesses the intellectual capacity to be neither weary of samsara nor delighted by nirvana. Fourth, he fully possesses the intellectual capacity to bring the practice of great merit and the practice of great wisdom to ultimate completion. Fifth, regarding all the unique qualities of the Buddhas and so forth, as well as the wisdom of omniscience, he fully possesses the intellectual capacity of consecration. Good man! This is called a great bodhisattva’s perfection of the Paramita of Knowledge.

The Buddha taught:

– Good man! What is the meaning of paramita? Practicing the path of supreme benefit is the meaning of paramita. Perfecting great and extremely profound wisdom is the meaning of paramita. Practicing the Dharma of non-practice while the mind remains unattached is the meaning of paramita. Rightly awakening to and rightly contemplating the faults of samsara and the virtues of nirvana is the meaning of paramita. Embracing both the foolish and the wise without exception is the meaning of paramita. Being able to manifest all kinds of rare and wondrous Dharma treasures is the meaning of paramita. Perfecting unobstructed wisdom and liberation is the meaning of paramita. Discerning and knowing the dhatu of Dharma and the dhatu of sentient beings is the meaning of paramita. The wisdom of dana, generosity, and the other perfections, which can bring one to the Stage of Non-Retrogression, is the meaning of paramita. The ability to perfect the patient acceptance of the non-arising of dharmas is the meaning of paramita. Being able to bring the wholesome roots and merits of all sentient beings to maturity is the meaning of paramita. Perfecting the wisdom of a Buddha, the ten powers, the four fearlessnesses, the unique qualities, and so forth at the cool place of enlightenment is the meaning of paramita. Completely transcending samsara and nirvana as deluded views is the meaning of paramita. Liberating all beings is the meaning of paramita. Skillfully answering all challenges presented by adherents of other paths and causing them to submit is the meaning of paramita. Being able to turn the twelvefold wheel of Dharma practice is the meaning of paramita. Having nothing to which one clings, nothing that one views, no affliction, and no divergent thought is the meaning of paramita.

Good man! The sign that appears before a bodhisattva of the First Bhumi is this: the three-thousand-great-thousand world is filled throughout with immeasurable and boundless stores of all kinds of precious objects. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Second Bhumi is this: the ground of the three-thousand-great-thousand world is as level as the palm of a hand and is adorned with immeasurable and innumerable wondrous colors, pure jewels, and ornaments of every kind. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Third Bhumi is this: his own body is valiant and strong, adorned with armor and weapons, and he is able to destroy and subdue every enemy. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Fourth Bhumi is this: from the wind wheels of the four directions, all kinds of beautiful flowers are scattered until they completely cover the ground. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Fifth Bhumi is this: he sees a precious maiden adorned with every ornament. Above the crown of her head, many tala flowers are scattered, and beautiful jeweled garlands adorn her from head to body. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Sixth Bhumi is this: there is a pond of seven treasures with four flights of steps, entirely covered with golden sand, pure and undefiled. It is filled to overflowing with water possessing the eight excellent qualities. Utpala flowers, kumuda flowers, pundarika flowers, and others adorn the pond. At that flower pond, the bodhisattva himself sports in incomparable joy, purity, and coolness. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Seventh Bhumi is this: those on his left and right who ought to fall into hell are prevented from falling by the bodhisattva’s power and suffer neither injury nor torment. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Eighth Bhumi is this: on his left and right are lions with long manes upon their chests, kings of beasts before whom all other beasts are afraid. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Ninth Bhumi is this: a holy wheel-turning king is surrounded and honored with offerings by immeasurable kotis of beings. Above the crown of his head is a white jeweled canopy, adorned with immeasurable kinds of jewels, sheltering him from above. The bodhisattva sees them all.

Good man! The sign that appears before a bodhisattva of the Tenth Bhumi is this: the Tathagata’s body shines brilliantly with a golden hue and is perfected with immeasurable pure radiance. Immeasurable kotis of Brahma kings surround him, reverently making offerings, as he turns the wondrous wheel of the unsurpassed Dharma. The bodhisattva sees them all.

Good man! Why is the First Bhumi called Joyful? Because, upon emerging into this stage, one now attains what the mind had never attained before: great accomplishment and great function, with every aspiration fulfilled according to one’s wishes. One therefore experiences immense joy and delight. Thus, the First Bhumi is called the Joyful Bhumi. All subtle transgressions and faults arising from violations of the precepts are purified. Thus, the Second Bhumi is called the Stainless Bhumi.

The samadhi of Immeasurable Wisdom and Radiance cannot be shaken, destroyed, or subdued, and takes hearing and retaining the dharani as its foundation. Therefore, the Third Ground is called the Ground of Radiance.

It can burn away afflictions and increase radiance through the fire of wisdom; the cultivation of the factors of the path relies upon this as its basis. Therefore, the Fourth Ground is called the Ground of Blazing Radiance (the Ground of Blazing Wisdom). The sovereign cultivation of skillful means and supreme wisdom is difficult to attain; the afflictions of seeing and thinking cannot overcome it. Therefore, the Fifth Ground is called the Difficult-to-Conquer Ground. The continuous arising of conditioned dharmas is clearly revealed as signless, while manifold thoughts become manifest. Therefore, the Sixth Ground is called the Manifest Ground.

The undefiled, uninterrupted, signless contemplation of the samadhi of liberation is cultivated to a far-reaching extent. This ground is pure and unobstructed. Therefore, the Seventh Ground is called the Far-Traveling Ground.

Through signlessness and right contemplation, mastery in cultivation is attained, and the activities of affliction cannot cause one to be moved. Therefore, the Eighth Ground is called the Immovable Ground.

One attains mastery in expounding every category of dharma without distress or hindrance, and increases sovereign, unobstructed wisdom. Therefore, the Ninth Ground is called the Ground of Excellent Wisdom.

The Dharma-body is like empty space, and wisdom is like a great cloud capable of completely covering all things. Therefore, the Tenth Ground is called the Dharma-Cloud Ground.

On the First Ground, the desire to practice a path possessing characteristics is an obstruction of ignorance, and fear of samsara is ignorance. Reliance upon these two coarse states of mind constitutes the Obstruction of the First Ground.

Subtle transgressions have ignorance as their cause, and the manifold characteristics of karmic activity have ignorance as their cause. Reliance upon these two coarse states of mind constitutes the Obstruction of the Second Ground.

Upon now attaining benefits never attained before, becoming agitated and elated has ignorance as its cause; failing to hear and fully retain the dharanis has ignorance as its cause. Reliance upon these two coarse states of mind constitutes the Obstruction of the Third Ground.

Delighting in the flavor of meditative concentration and giving rise to attachment has ignorance as its cause; delighting in subtle, pure dharmas has ignorance as its cause. Reliance upon these two coarse states of mind constitutes the Obstruction of the Fourth Ground.

One thought seeks to enter nirvana, while another thought seeks to enter samsara. These thoughts of nirvana and samsara have ignorance as their cause. Contemplating samsara and nirvana as unequal has ignorance as its cause. Reliance upon these two coarse states of mind constitutes the Obstruction of the Fifth Ground.

Clearly perceiving the continuous arising of conditioned dharmas has ignorance as its cause; allowing the characteristics of dharmas to enter the mind from time to time has ignorance as its cause. Reliance upon these two coarse states of mind constitutes the Obstruction of the Sixth Ground.

Whether subtle characteristics appear or do not appear is due to ignorance; wishing through contemplation of the single flavor to cut them off after it has matured, but not yet attaining the skillful means to do so, is due to ignorance. Reliance upon these two coarse states of mind constitutes the Obstruction of the Seventh Ground.

Exerting much effort regarding signless dharmas is due to ignorance; being unable to transcend attachment to the characteristics of mastery is due to ignorance. Reliance upon these two coarse states of mind constitutes the Obstruction of the Eighth Ground.

Being as yet unable to retain immeasurable teachings, immeasurable names, meanings, phrases, and immeasurable discriminating wisdom is due to ignorance. Not yet attaining mastery of the four unobstructed eloquences is due to ignorance. Reliance upon these two coarse states of mind constitutes the Obstruction of the Ninth Ground.

Not yet attaining the greatest spiritual powers at will is due to ignorance. Not yet perfecting the cultivation of the subtle and wondrous secret treasury is due to ignorance. Reliance upon these two coarse states of mind constitutes the Obstruction of the Tenth Ground.

Every subtle object that obstructs wisdom has ignorance as its cause. Although this future obstruction will never arise again, not yet attaining the wisdom of non-arising has ignorance as its cause. This is the Obstruction of the Tathagata Ground.

Good man! On the bodhisattva's First Ground, one cultivates toward Dana Paramita (the limitless perfection of generosity).

On the Second Ground, one cultivates toward Sila Paramita (the limitless perfection of moral discipline).

On the Third Ground, one cultivates toward Ksanti Paramita (the limitless perfection of patience).

On the Fourth Ground, one cultivates toward Virya Paramita (the limitless perfection of diligence).

On the Fifth Ground, one cultivates toward Dhyana Paramita (the limitless perfection of meditative concentration).

On the Sixth Ground, one cultivates toward Prajnaparamita (the limitless perfection of wisdom).

On the Seventh Ground, one cultivates toward the Paramita of Skillful Means and Supreme Wisdom.

On the Eighth Ground, one cultivates toward the Paramita of Vows.

On the Ninth Ground, one cultivates toward the Paramita of Power.

On the Tenth Ground, one cultivates toward the Paramita of Knowledge.

Good man! The initial generation of the aspiration by a great bodhisattva is called arising through the sustaining power of the Samapatti of the Arising of the Wondrous Jewel.

The second generation of the aspiration is called arising through the sustaining power of the Samapatti of Abiding in Loveliness.

The third generation of the aspiration is called arising through the sustaining power of the Samapatti Difficult to Move.

The fourth generation of the aspiration is called arising through the sustaining power of the Samadhi of Non-Retrogression.

The fifth generation of the aspiration is called arising through the sustaining power of the Samadhi of the Jeweled Flower.

The sixth generation of the aspiration is called arising through the sustaining power of the Samadhi of the Blazing Radiance of the Solar Disc.

The seventh generation of the aspiration is called arising through the sustaining power of the Samadhi in Which All Wishes Are Fulfilled According to One's Desire.

The eighth generation of the aspiration is called arising through the sustaining power of the Samadhi of Abiding in the Direct Realization of the Manifest Presence of the Buddhas of the Present.

The ninth generation of the aspiration is called arising through the sustaining power of the Samadhi of the Treasury of Wisdom.

The tenth generation of the aspiration is called arising through the sustaining power of the Surangama Magha Samadhi.

Good man! These are called the ten kinds of generation of the aspiration by great bodhisattvas. Good man! Through reliance upon the power of merit on this First Ground, a dharani called “Arising” is attained.

At that time, the Blessed One spoke the following mantra:

Đát điệt tha ⁽¹⁾ Phú lâu ni ⁽²⁾ Na la đệ ⁽³⁾ Đầu hống đầu hống đầu hống ⁽⁴⁾ Na bạt tu lý dủ ⁽⁵⁾ Ô bà ta chỉ ⁽⁶⁾ Na bạt chiên đổ lỗ ⁽⁷⁾ Đệ dũ đa chỉ ⁽⁸⁾ Đa bạt đạc lạc sam ⁽⁹⁾ Đãn địa ba lý ha lam ⁽¹⁰⁾ Câu lưu ⁽¹¹⁾ Tỏa ha ⁽¹²⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than the Sands of One Ganges River.” Bodhisattvas on the First Ground who recite and retain this dharani mantra are delivered from all fears, all evil destinies, all evil ghosts, and all afflictions and calamities caused by humans, nonhumans, and so forth. They are liberated from the five obstructions and do not forget to remain mindful of the First Ground.

Good man! Great bodhisattvas who abide well on this Second Ground attain a dharani called “Arising.”

Đát điệt tha ⁽¹⁾ Uất tọa ly ⁽²⁾ Chỉ lý chỉ lý ⁽³⁾ Uất thụ la ⁽⁴⁾ Thụ la nam ⁽⁵⁾ Thiền đẩu thiền đẩu uất tọa ly ⁽⁶⁾ Hống liễu hống liễu ⁽⁷⁾ Tỏa ha ⁽⁸⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Twice the Sands of the Ganges River.” Bodhisattvas on the Second Ground who retain and recite this dharani mantra are delivered from all fears, all evil destinies, all evil ghosts, hostile bandits, calamities, and all afflictions caused by humans, nonhumans, and so forth. They are liberated from the five obstructions and do not forget to remain mindful of the Second Ground.

Good man! Great bodhisattvas on this Third Ground of Great Power, Difficult to Conquer, attain a dharani called “Arising.”

Đát điệt tha ⁽¹⁾ Đãn đãi chỉ ⁽²⁾ Bát đãi chỉ ⁽³⁾ Kha la trí ⁽⁴⁾ Cao lại trí ⁽⁵⁾ Chỉ do ly ⁽⁶⁾ Đãn chỉ ly ⁽⁷⁾ Tỏa ha ⁽⁸⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Three Times the Sands of the Ganges River.” Bodhisattvas on the Third Ground who retain and recite this dharani mantra are delivered from all fears, all evil beasts such as tigers, wolves, and lions, all evil ghosts, hostile bandits, calamities, and all afflictions caused by humans and nonhumans. They are liberated from the five obstructions and do not forget to remain mindful of the Third Ground.

Good man! Great bodhisattvas on this Fourth Ground of Great Benefit, Difficult to Destroy, attain a dharani called “Arising.”

Đát điệt tha ⁽¹⁾ Thi lý thi lý ⁽²⁾ Đà di ni đà di ni ⁽³⁾ Đà lý đà lý ni ⁽⁴⁾ Thi lý thi lý ni ⁽⁵⁾ Tỳ xả la bà tế ⁽⁶⁾ Ba thỉ na ⁽⁷⁾ Bàn đà ha mị để ⁽⁸⁾ Tỏa ha ⁽⁹⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Four Times the Grains of Sand in the Ganges.” A bodhisattva of the Fourth Bhumi who upholds and recites this dharani will be delivered from all fears; from all ferocious beasts such as tigers, wolves, and lions; from all evil spirits, hostile bandits, calamities, and harms caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Fourth Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Fifth Bhumi, adorned with all manner of merit.

Đát điệt tha ⁽¹⁾ Ha lý ha lý ni ⁽²⁾ Già lý già lý ni ⁽³⁾ Kha la ma ni ⁽⁴⁾ Tăng kha la ma ni ⁽⁵⁾ Tam hà ha sa ni ⁽⁶⁾ Diệm bà ha ni ⁽⁷⁾ Đam bà ha ni ⁽⁸⁾ Mô ha ni ⁽⁹⁾ Tá diễm bộ hống bệ ⁽¹⁰⁾ Tỏa ha ⁽¹¹⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Five Times the Grains of Sand in the Ganges.” A bodhisattva of the Fifth Bhumi who upholds and recites this dharani will be delivered from all fears; from all harmful tigers, wolves, and lions; from all evil spirits, hostile bandits, calamities, and torments caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Fifth Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Sixth Bhumi of Perfect Wisdom and so forth.

Đát điệt tha ⁽¹⁾ Tỳ đầu ly tỳ đầu ly ⁽²⁾ Ma lý ni ⁽³⁾ Kha lý kha lý ⁽⁴⁾ Đầu dụ ha để ⁽⁵⁾ Lưu lưu lưu lưu ⁽⁶⁾ Châu liễu châu liễu ⁽⁷⁾ Đỗ lỗ bà đỗ lỗ bà ⁽⁸⁾ Xả xả xả giả ⁽⁹⁾ Bà lật sa ⁽¹⁰⁾ Tát hoạt tư để ⁽¹¹⁾ Tát bà tát đỏa nam ⁽¹²⁾ Tất trì hà đẩu ⁽¹³⁾ Mạn đa la ba thả ⁽¹⁴⁾ Tỏa ha ⁽¹⁵⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Six Times the Grains of Sand in the Ganges.” A bodhisattva of the Sixth Bhumi who upholds and recites this dharani will be delivered from all fears; from all harmful tigers, wolves, lions, and so forth; from all evil spirits, hostile enemies, calamities, and torments caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Sixth Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Dharma of Supreme Practice of the Seventh Bhumi.

Đát điệt tha ⁽¹⁾ Xà ha xà ha lậu ⁽²⁾ Xà ha xà ha xà ha lậu ⁽³⁾ Tỳ liễu chỉ tỳ liễu chỉ ⁽⁴⁾ A mật đa la dà ha ni ⁽⁵⁾ Bà lực sái ni ⁽⁶⁾ Tỳ liễu sỉ chỉ ⁽⁷⁾ Bà liễu bà để ⁽⁸⁾ Tỳ đề hỷ chỉ ⁽⁹⁾ Tần đà tỳ lý ni ⁽¹⁰⁾ Mật lát đát để chỉ ⁽¹¹⁾ Bồ hô trửu dậu bồ hô trửu dậu ⁽¹²⁾ Tỏa ha ⁽¹³⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Seven Times the Grains of Sand in the Ganges.” A bodhisattva of the Seventh Bhumi who upholds and recites this dharani-mantra will be delivered from all fears; from all ferocious beasts such as tigers, wolves, and lions; from all evil spirits, hostile bandits, poisons, calamities, and harms caused by nonhumans and so forth; will be freed from the five hindrances; and will not forget to recollect the Seventh Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Inexhaustible Treasury of the Eighth Bhumi.

Đát điệt tha ⁽¹⁾ Thỉ lý thỉ lý ⁽²⁾ Thi lý ⁽³⁾ Mị để mị để ⁽⁴⁾ Kha lý kha lý ⁽⁵⁾ Ha lý ha lý ⁽⁶⁾ Ế liễu ế liễu ⁽⁷⁾ Chu liễu chu liễu ⁽⁸⁾ Bàn đà ha mị ⁽⁹⁾ Tỏa ha ⁽¹⁰⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Eight Times the Grains of Sand in the Ganges.” A bodhisattva of the Eighth Bhumi who upholds and recites this dharani will be delivered from all fears; from all ferocious beasts such as tigers, wolves, lions, and so forth; from all evil spirits, hostile bandits, poisons, calamities, and adversities caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Eighth Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Immeasurable Gate of the Ninth Bhumi.

Đát điệt tha ⁽¹⁾ Ha lý chiên địa lý chỉ ⁽²⁾ Câu lam bà la thê ⁽³⁾ Đẩu la tử ⁽⁴⁾ Bạt tra bạt tra tử ⁽⁵⁾ Thỉ lý thỉ lý ⁽⁶⁾ Kha thi lý ⁽⁷⁾ Kha tỷ thi lý ⁽⁸⁾ Tát hoạt tư để ⁽⁹⁾ Tát bà tát đỏa nam ⁽¹⁰⁾ Tỏa ha ⁽¹¹⁾.

Good man! This dharani is called “Protected and Rescued by Buddhas More Numerous Than Nine Times the Grains of Sand in the Ganges.” A bodhisattva of the Ninth Bhumi who upholds and recites this dharani will be delivered from all fears; from all ferocious beasts such as tigers, wolves, lions, and so forth; from all evil spirits, hostile bandits, poisons, calamities, and adversities caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Ninth Bhumi.

Good man! This is called the dharani arising in a great bodhisattva with regard to the Tenth Bhumi, which Destroys the Solid Vajra Mountain:

Đát điệt tha ⁽¹⁾ Tất đề ế ⁽²⁾ Tu tất đề ế ⁽³⁾ Mỗ giả nỉ ⁽⁴⁾ Mỗ sai nỉ ⁽⁵⁾ Tỳ mục để ⁽⁶⁾ A ma lị ⁽⁷⁾ Tỳ ma lị ⁽⁸⁾ Niết ma lị ⁽⁹⁾ Măng dà lị ⁽¹⁰⁾ Hỷ lại nhã kiệt thứ bệ ế ⁽¹¹⁾ Hà thứ na kiệt thứ bệ ế ⁽¹²⁾ Bà mạn đa bạt khát đệ lị ⁽¹³⁾ Tát bà lại tha ta đà ha nỉ ⁽¹⁴⁾ Ma na tử ⁽¹⁵⁾ Ma ha ma na tử ⁽¹⁶⁾ Át bộ hống để ⁽¹⁷⁾ Át triết bộ hống để ⁽¹⁸⁾ Bà la đệ ⁽¹⁹⁾ Tỳ la thị ⁽²⁰⁾ Át chu để ⁽²¹⁾ A mỹ lý để ⁽²²⁾ A la thị ⁽²³⁾ Tỳ la thị ⁽²⁴⁾ Bà lam ha mể ⁽²⁵⁾ Bà làm ma tu lị ⁽²⁶⁾ Phú lâu nỉ ⁽²⁷⁾ Phú lâu na ma nộ la thể ⁽²⁸⁾ Tỏa ha ⁽²⁹⁾.

Good man! This Auspicious Consecration Dharani is called “Protected and Rescued by Buddhas More Numerous Than Ten Times the Grains of Sand in the Ganges.” A bodhisattva of the Tenth Bhumi who upholds and recites this dharani-mantra will be delivered from all fears; from all ferocious beasts such as tigers, wolves, lions, and so forth; from all evil spirits, hostile enemies, poisons, calamities, and adversities caused by humans, nonhumans, and so forth; will be freed from the five hindrances; and will not forget to recollect the Tenth Bhumi.

At that time, the bodhisattva Lion-Like Form of Unhindered Blazing Light immediately rose from his seat, bared his right shoulder, knelt with his right knee on the ground, reverently joined his palms, bowed at the Buddha’s feet, and praised the Buddha in verse:

Homage to the Incomparable One,

Who teaches the profound meaning of signlessness;

Sentient beings have lost right view—

The Buddha is able to save and deliver them.

The Buddha-eye of the World-Honored One

Does not perceive the characteristic of a single dharma;

The supremely honored Dharma-eye

Perceives the inconceivable meaning.

Not a single dharma can arise,

Nor does a single dharma cease;

Through the view of equality,

You attained the unsurpassed state!

Because samsara is not diminished,

May you realize nirvana!

Having transcended views of these two dharmas,

You perfectly attained quiescence.

The wisdom of the World-Honored One is of one taste;

Amid purity and impurity,

It makes no discriminating boundaries.

You attained unsurpassed purity.

The body of the World-Honored One is boundless.

Without uttering a single word or syllable,

The disciples of the World-Honored One

Are fully nourished by the rain of Dharma.

When contemplating the characteristics of sentient beings,

None of their manifold aspects exists;

Yet all suffering sentient beings

The World-Honored One universally saves.

Suffering, happiness, permanence, impermanence,

A self or no self—

These and many meanings beyond them:

The wisdom of the World-Honored One clings to none.

Neither one with nor different from the world,

Like an echo in an empty cavern;

There is neither deliverance nor cessation—

Only the Buddha clearly knows this.

The dharmadhatu is without distinctions;

Therefore, there are no different vehicles;

Yet in order to deliver sentient beings,

You distinctly teach the Three Vehicles.

At that time, the Great Sovereign Brahma King rose from his seat in the midst of the great assembly, bared his right shoulder, knelt with his right knee on the ground, reverently joined his palms, bowed at the Buddha’s feet, and addressed the Buddha:

“World-Honored One! Rare and unfathomable indeed! The ultimate and complete, subtle, wondrous meaning of this Sutra of Golden Light can bring to fulfillment all Buddha-Dharmas and all beneficence of the Buddhas!”

The Buddha said:

– So it is! So it is! Good man! It is just as you have said! Good man! If one is able to hear this Sutra of Golden Light, then all bodhisattvas will not regress from unsurpassed, perfect enlightenment. Why is this? Good man! Because this good root, matured on the bodhisattva’s stage of non-regression—this foremost seal, this king of all sutras, this subtle and wondrous scripture, the Sutra of Golden Light—is heard, accepted and upheld, read, and recited. Why is this? Good man! If sentient beings have not planted roots of goodness, have not matured their roots of goodness, and have not drawn near to the Buddhas, they will not be able to hear this Sutra of Golden Light. Good man! By hearing, accepting, and upholding this Sutra of Golden Light, all the karmic offenses and hindrances of those good men and good women can be eliminated, and they attain ultimate purity. They constantly behold the Buddha and are never separated from the World-Honored One; they constantly hear the wondrous Dharma and always listen to the true Dharma; they enter the stage of non-regression and draw near to, without ever being separated from, the supreme lion-like teachers. They attain the Inexhaustible and Undiminishing Ocean-Seal That Brings Forth Wondrous Merit Dharani; the Inexhaustible and Undiminishing Dharani of Penetrating the Thoughts, Conduct, and Speech of Sentient Beings; the Inexhaustible and Undiminishing Dharani of the Sun’s Perfect, Stainless, Characteristic Light; the Inexhaustible and Undiminishing Dharani of the Full Moon’s Characteristic Radiance; the Inexhaustible and Undiminishing Dharani of the Stream of Merit Capable of Subduing All Delusive Matters; the Inexhaustible and Undiminishing Dharani That Shatters the Adamantine Mountain of Solidity; the Inexhaustible and Undiminishing Dharani That Expounds the Inconceivable Treasury of Causes and Conditions; the Inexhaustible and Undiminishing Dharani of Penetrating the Sounds of the Principles of True Speech; the Inexhaustible and Undiminishing Dharani of the Seal of Mental Activity, Stainless as Space; and the Inexhaustible and Undiminishing Dharani Capable of Revealing the Boundless Bodies of the Buddhas. Good man! All such dharanis are fully accomplished. Those great bodhisattvas, throughout all Buddha lands in the ten directions, hear the transformation bodies of the Buddhas expound various forms of the unsurpassed true Dharma. With regard to the Dharma of Suchness, they neither move, depart, nor return. They are well able to mature the roots of goodness of all sentient beings, yet they do not perceive any sentient beings who can be matured. They expound various dharmas, yet with regard to words and expressions they neither move, depart, remain, nor return. They can reveal arising and cessation while leading toward non-arising and non-cessation. They teach that conditioned dharmas have nowhere to go or return, and that all dharmas are not different.

When this Sutra of Golden Light had been spoken, three trillion great bodhisattvas attained the patient acceptance of the non-arising of dharmas; immeasurable bodhisattvas became irreversible in their resolve for enlightenment; immeasurable and boundless bhiksus attained the pure Dharma eye; and immeasurable sentient beings aroused the resolve for enlightenment. At that time, the World-Honored One spoke this verse:

The path that goes against the current of birth and death

Is exceedingly profound, wondrous, and difficult to perceive.

Craving and desire obscure sentient beings;

Benighted and ignorant, they do not see it.

At that time, the assembly rose, bared their right shoulders, knelt with their right knees upon the ground, joined their palms reverently, bowed at the Buddha’s feet, and addressed him, saying:

– Wherever this Sutra of Golden Light may be proclaimed, all members of this assembly will go to that place and become listeners. The Dharma teacher who expounds this teaching will enjoy manifold benefits, peace and happiness, freedom from hindrances, and ease of body and mind. We shall all wholeheartedly make offerings to the teacher and ensure that the listeners dwell in peace, ease, and joy. The country in which this Dharma is proclaimed will be free from hostile invaders, terrifying calamities, fear of famine, and fear of nonhuman beings, and its people will flourish. At the place where this Dharma is taught, no devas, nonhuman beings, or other sentient beings shall pass overhead and defile the place of teaching. Why is this? Because the place where the Dharma is taught is itself the stupa of this Sutra. Good men and good women should make offerings to that place of teaching with incense, flowers, five-colored silks, banners, pennants, and jeweled canopies. We shall protect and rescue them, benefit them by eliminating all hindrances, and fully provide whatever they require according to their wishes.

The Buddha said:

– Good men! So it is! You should diligently cultivate in exact accordance with this scripture, and then the Dharma will long abide in the world.

THE COMBINED SUTRA OF GOLDEN LIGHT

– End of Volume Three -

Notes

(Note for further reference concerning the hindrances from the First Ground through the Tenth Ground, on page 374 of the Combined Sutra of Golden Light—the Taisho Revised Tripitaka.)

The ignorance that produces fear of birth and death is the hindrance of the First Ground. Ignorance is the cause of subtle faults, and ignorance is the cause of the various characteristics of karmic activities. These are the hindrances of the Second Ground.

Ignorance is the cause of restless impulses arising because the superior benefits of one’s practice have not yet been attained; ignorance is the cause of failing to hear and fully retain the dharanis. These two kinds of ignorance are the hindrances of the Third Ground. Ignorance is the cause of delighting in and becoming attached to the flavor of meditative concentration.

This is the hindrance of the Fourth Ground. One thought wishes to enter nirvana, while another wishes to enter birth and death. Ignorance is the cause of both that thought of nirvana and that thought of birth and death.

Ignorance is the cause of thinking of birth and death and nirvana as unequal. These are the hindrances of the Fifth Ground. Ignorance is the cause of the continuous, clear manifestation of the characteristics of conditioned dharmas; ignorance is the cause of the characteristics of dharmas occasionally coming before the mind.

These are the hindrances of the Sixth Ground. Ignorance is the cause of subtle characteristics, whether manifest or unmanifest. Ignorance is the cause of one who, with concentrated contemplation, wishes to eradicate them but has not yet attained the skillful means.

These are the hindrances of the Seventh Ground. Ignorance is the cause of applying great effort to signlessness; ignorance is the cause of attachment to the characteristics of mastery, which is difficult to transcend. Reliance on these two coarse states of mind constitutes the hindrances of the Eighth Ground.

Ignorance is the cause of being unable to comprehend and eliminate the immeasurable teachings, names, meanings, phrases, and immeasurable discriminative wisdom; ignorance is the cause of not yet attaining mastery of the four unobstructed eloquences. Reliance on these two coarse states of mind constitutes the hindrances of the Ninth Ground. Ignorance is the cause of the greatest supernormal powers not yet functioning according to one’s wishes; ignorance is the cause of not yet fully cultivating the subtle and wondrous secret treasury.

Reliance on these two coarse states of mind constitutes the hindrances of the Tenth Ground. Ignorance is the cause of wisdom being obstructed with respect to all subtle realms. Ignorance is the cause of not yet attaining the wisdom through which this future obstruction will not arise.

These are the hindrances of the Tathagata Ground.

Additional notes on ten mantras from the

Ming-dynasty edition of the Tripitaka for reference:

1- Đát điệt tha ⁽¹⁾ Phú lâu nỉ ⁽²⁾ Na la đề ⁽³⁾ Đậu hống đậu hống đậu hống ⁽⁴⁾ Gia bạt tu lý du ⁽⁵⁾ Ô bà ta để ⁽⁶⁾ Gia bạt chiên đà lỗ ⁽⁷⁾ Đề du đa để ⁽⁸⁾ Đá bạt dịch lạc sám ⁽⁹⁾ Đàn địa ba lý ha lam ⁽¹⁰⁾ Câu lưu ⁽¹¹⁾ Tá ha ⁽¹²⁾.

2- Đa điệt tha ⁽¹⁾ Uất toa ly ⁽²⁾ Chỉ lý chỉ lý ⁽³⁾ Uất xã la ⁽⁴⁾ Xã la nam ⁽⁵⁾ Thiền đẩu thiền đẩu ⁽⁶⁾ Uất tọa ly ⁽⁷⁾ Hống liễu hống liễu ⁽⁸⁾ Tá ha ⁽⁹⁾.

3- Đá điệt tha ⁽¹⁾ Đàn địa chỉ ⁽²⁾ Bát đà chỉ ⁽³⁾ Kha la trí ⁽⁴⁾ Cao lại trí ⁽⁵⁾ Chỉ do lị ⁽⁶⁾ Đàn tri lị ⁽⁷⁾ Tá ha ⁽⁸⁾.

4- Đá điệt tha ⁽¹⁾ Thi lị thi lị ⁽²⁾ Đà di nị đà di nị ⁽³⁾ Đà lý đà lý nị ⁽⁴⁾ Thi lý thi lý nị ⁽⁵⁾ Bệ xả la bà tế ⁽⁶⁾ Ba thỉ na ⁽⁷⁾ Bà đa ha mị để ⁽⁸⁾ Tá ha ⁽⁹⁾.

5- Đá điệt tha ⁽¹⁾ Ha lý ha lý nị ⁽²⁾ Già lý già lý nị ⁽³⁾ Ca la ma nị ⁽⁴⁾ Tăng ca la ma nị ⁽⁵⁾ Tam ba ha sa nị ⁽⁶⁾ Diễm bà ha nị ⁽⁷⁾ Tất đam bà ha nị ⁽⁸⁾ Mô ha nị ⁽⁹⁾ Tá diễm bộ hống bệ ⁽¹⁰⁾ Tá ha ⁽¹¹⁾.

6- Đá điệt tha ⁽¹⁾ Tỳ đầu lị tỳ đầu lị ⁽²⁾ Ma lý nị ⁽³⁾ Kha lý kha lý ⁽⁴⁾ Bật đầu dụ ha để ⁽⁵⁾ Lưu lưu lưu lưu ⁽⁶⁾ Chu liễu chu liễu ⁽⁷⁾ Đỗ lỗ bà đỗ lỗ bà ⁽⁸⁾ Già già già giả ⁽⁹⁾ Bà lật sa ⁽¹⁰⁾ Hoạt kỳ để ⁽¹¹⁾ Tát bà tát đỏa nam ⁽¹²⁾ Tất trì hà đẩu ⁽¹³⁾ Mạn đa la ba thí ⁽¹⁴⁾ Tá ha ⁽¹⁵⁾.

7- Đá điệt tha ⁽¹⁾ Xà ha xà ha lậu ⁽²⁾ Xà ha xà ha lậu ⁽³⁾ Tỳ liễu chỉ tỳ liễu chỉ ⁽⁴⁾ A mật đa la dà ha nỉ ⁽⁵⁾ Bà lực sái nỉ ⁽⁶⁾ Tỳ liễu sĩ chỉ ⁽⁷⁾ Bà liễu ba để ⁽⁸⁾ Tỳ đề hỷ chỉ ⁽⁹⁾ Tần đà tỳ lý nỉ ⁽¹⁰⁾ Mật lát đát để chỉ ⁽¹¹⁾ Bồ hô trữu dậu bồ hô trữu dậu ⁽¹²⁾ Tá ha ⁽¹³⁾.

8- Đá điệt tha ⁽¹⁾ Tử lý tử lý ⁽²⁾ Thỉ ly ni ⁽³⁾ Mị để mị để ⁽⁴⁾ Kha lý kha lý ⁽⁵⁾ Ha lý ha lý ⁽⁶⁾ Ế liễu ế liễu ⁽⁷⁾ Chu liễu chu liễu ⁽⁸⁾ Bạn đà ha mi ⁽⁹⁾ Tá ha ⁽¹⁰⁾.

9- Đá điệt tha ⁽¹⁾ Ha lý chiên đà lý chỉ ⁽²⁾ Câu lam bà la thê ⁽³⁾ Đẩu la tử ⁽⁴⁾ Bạt tra bạt tra tử ⁽⁵⁾ Tử lý tử lý ⁽⁶⁾ Kha tử lý ⁽⁷⁾ Kha tỷ tu lý ⁽⁸⁾ Tát hoạt tát hoạt kỳ để ⁽⁹⁾ Tát bà tát đỏa nam ⁽¹⁰⁾ Tá ha ⁽¹¹⁾.

10- Đá điệt tha ⁽¹⁾ Tất đề ế ⁽²⁾ Tu tất đề ế ⁽³⁾ Mỗ giả ni ⁽⁴⁾ Mỗ sai nê ⁽⁵⁾ Tỳ mục để ⁽⁶⁾ A ma lị ⁽⁷⁾ Tỳ ma lị ⁽⁸⁾ Niết ma lị ⁽⁹⁾ Măng dà lị ⁽¹⁰⁾ Hỷ lại nhã cạt lạt bệ ế ⁽¹¹⁾ Hà lạt na cạt lạt bệ ế ⁽¹²⁾ Ta mạn đa bạt cạt đề lị ⁽¹³⁾ Tát bạt lạt tha ta đà ha nê ⁽¹⁴⁾ Ma na tử ⁽¹⁵⁾ Ma ha ma na tử ⁽¹⁶⁾ Át bộ hống để ⁽¹⁷⁾ Át triết bộ hống để ⁽¹⁸⁾ Bà la đề ⁽¹⁹⁾ Tỳ la đề ⁽²⁰⁾ Át chu để ⁽²¹⁾ A mỹ lý để ⁽²²⁾ A la thị ⁽²³⁾ Tỳ la thị ⁽²⁴⁾ Bà lãm ha mị ⁽²⁵⁾ Bà lãm ma tu lị ⁽²⁶⁾ Phú lâu nê ⁽²⁷⁾ Phú lâu na ma nộ la thể ⁽²⁸⁾ Tá ha ⁽²⁹⁾.