金光明最勝王經

Chapter 6: Dharanis for Purifying the Grounds

At that time, the bodhisattva Lion-Banner Unobstructed Blazing Light, together with his immeasurable retinue, rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, bowed his head at the feet of the Blessed One, and made offerings of various flowers, incense, banners, pennants, and jeweled canopies. He then said, “Blessed One, how many causes are there for attaining the mind of bodhi?

What is the mind of bodhi? Blessed One, with regard to bodhi, a present mind cannot be found, a future mind cannot be found, and a past mind cannot be found; apart from bodhi, the mind of bodhi likewise cannot be found. Bodhi is inexpressible, and mind is neither form nor characteristic, neither activity (42) nor fabrication.

Sentient beings likewise cannot be found or known. Blessed One, how can the extremely profound meaning of the dharmas such as these be understood?”

The Blessed One said, “Good man, so it is, so it is. Bodhi is sublime; activity and fabrication are both entirely nonexistent. Apart from bodhi, the mind of bodhi likewise cannot be found.

Bodhi is inexpressible, and mind is also inexpressible, being neither form nor characteristic, nor activity. Sentient beings likewise cannot be found. Why is this?

Because bodhi and mind are both suchness, and that which realizes and that which is realized are equal. Nevertheless, good man, it is not that, because dharmas are nonexistent, there can be no understanding. Only when a bodhisattva-mahasattva understands in this way is he said to have penetrated all dharmas and to speak skillfully concerning bodhi and the mind of bodhi.

The mind of bodhi is neither past, future, nor present. Mind is likewise so. Sentient beings are likewise so.

Within this, the two extremes truly cannot be found. Why is this? Because all dharmas are unborn.

Therefore bodhi cannot be found, and even the name ‘bodhi’ cannot be found; sentient beings and the name ‘sentient beings’ cannot be found; shravakas and the name ‘shravakas’ cannot be found; pratyekabuddhas and the name ‘pratyekabuddhas’ cannot be found; bodhisattvas and the name ‘bodhisattvas’ cannot be found; Buddhas and the name ‘Buddhas’ cannot be found; practice and non-practice (43) cannot be found, and the names ‘practice’ and ‘non-practice’ likewise cannot be found.

Because they cannot be found, one abides in quiescence, and this is attained through merit.

“Good man, just as Mount Sumeru, composed of jewels, benefits all, the mind of bodhi benefits all sentient beings. This is the cause of generosity, the first paramita. Like the great earth sustaining all things, it is the cause of moral discipline, the second paramita.

Like a lion of immense might who walks alone without any fear, it is the cause of patience, the third paramita. Like the exceedingly powerful wind, courageous and swift, with a mind that never retreats, it is the cause of diligence, the fourth paramita. Like a palace made of seven precious substances, with stairways on four sides and refreshing breezes entering its four gates to bring delight, the treasury of meditation is likewise so, fully satisfying every aspiration.

This is the cause of meditation, the fifth paramita. Like the radiant, brilliant orb of the sun, this mind swiftly dispels the dark obstruction of ignorance. This is the cause of wisdom, the sixth paramita.

Like a merchant-chief who fulfills every wish, this mind crosses the perilous road of samsara and obtains the gold and jewels of merit. This is the cause of skillful means, the seventh paramita. Like the bright full moon, this mind is pure and complete in relation to every object.

This is the cause of aspiration, the eighth paramita. Like the commander-in-chief of a wheel-turning king’s army, acting freely as he wishes, this mind skillfully adorns worlds and, through innumerable merits, extensively benefits sentient beings. This is the cause of power, the ninth paramita.

Like space and a wheel-turning king, this mind is unobstructed with regard to every object, gains mastery in every position, and reaches the stage of consecration. This is the cause of gnosis, the tenth paramita. These are the ten causes of the mind of bodhi.

You should train in these ten causes.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of generosity: first, the faculty of faith; second, loving-kindness and compassion; third, having no mind that seeks sensual desire; fourth, embracing all sentient beings; and fifth, aspiring to the wisdom of omniscience. Thus does a bodhisattva-mahasattva perfect the paramita of generosity.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of moral discipline: first, purity of body, speech, and mind; second, not becoming a cause of affliction for sentient beings; third, closing the gates to evil destinies and opening the gates to good destinies; fourth, transcending the stages of shravakas and pratyekabuddhas; and fifth, fully perfecting every kind of merit. Thus does a bodhisattva-mahasattva perfect the paramita of moral discipline.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of patience: first, subduing the afflictions of greed and anger; second, not cherishing his life and not seeking personal security; third, reflecting upon past karma and patiently enduring suffering when it arises; fourth, arousing loving-kindness and compassion in order to mature the wholesome roots of sentient beings; and fifth, attaining the exceedingly profound acceptance of the non-arising of dharmas. Thus does a bodhisattva-mahasattva perfect the paramita of patience.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of diligence: first, not delighting in dwelling together with any affliction; second, not enjoying ease and pleasure while his merits remain incomplete; third, not growing weary of difficult ascetic practices; fourth, benefiting sentient beings through great loving-kindness and compassion and skillfully maturing them all; and fifth, aspiring to the stage of non-retrogression. Thus does a bodhisattva-mahasattva perfect the paramita of diligence.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of meditation: first, holding wholesome dharmas so they do not become scattered; second, constantly aspiring to liberation without clinging to either extreme; third, aspiring to attain supernormal powers in order to mature the wholesome roots of sentient beings; fourth, purifying the dharmadhatu and removing the defilements of mind; and fifth, eliminating the roots of affliction for sentient beings. Thus does a bodhisattva-mahasattva perfect the paramita of meditation.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of wisdom: first, serving and drawing near without weariness or abandonment to the Tathagatas, bodhisattvas, and wise ones; second, always delighting in hearing the profound sublime Dharma of the Tathagatas without weariness or satisfaction; third, delighting in skillfully distinguishing the superior knowledge of ultimate truth and the superior knowledge of conventional truth; fourth, swiftly eliminating all afflictive obstructions of view and cultivation; and fifth, mastering all five fields of knowledge, including every worldly art and craft. Thus does a bodhisattva-mahasattva perfect the paramita of wisdom.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of skillful means: first, thoroughly penetrating the various inclinations, afflictions, and mental conduct of all sentient beings; second, clearly understanding immeasurable Dharma methods of counteraction; third, freely entering and emerging from the samadhi of Great Loving-Kindness and Compassion; fourth, aspiring to practice and fully perfect all the paramitas; and fifth, aspiring to penetrate all Buddha-Dharmas and retain them without omission. Thus does a bodhisattva-mahasattva perfect the paramita of skillful means.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of aspiration: first, the mind abides securely in the principle that dharmas have from the beginning neither arisen nor ceased and are neither existent nor nonexistent; second, separated from defilement and manifesting purity, the mind abides securely while contemplating the exceedingly sublime meaning of the dharmas; third, transcending all conceptions, the mind abides securely in the suchness of mind, which is unconditioned, unchanging, undifferentiated, and unmoving; fourth, wishing to benefit sentient beings, the mind abides securely in conventional truth; and fifth, the mind abides securely in the conjoint practice of calm abiding and insight.

Thus does a bodhisattva-mahasattva perfect the paramita of aspiration.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of power: first, thoroughly knowing, through the power of right knowledge, the wholesome and unwholesome mental conduct of sentient beings; second, causing sentient beings to enter the exceedingly profound sublime Dharma; third, accurately knowing how sentient beings wander through birth and death according to their karma; fourth, distinctly discerning, through the power of right knowledge, the three kinds of faculties of sentient beings; and fifth, through the power of wisdom, teaching sentient beings the Dharma appropriately, causing them to plant wholesome roots, mature, and attain liberation. Thus does a bodhisattva-mahasattva perfect the paramita of power.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of gnosis: first, distinguishing good and evil among the dharmas; second, abandoning dark dharmas and embracing pure dharmas; third, neither becoming weary of samsara nor delighting in nirvana; fourth, becoming complete in merit and wisdom and reaching the ultimate stage; and fifth, receiving the supreme consecration and accomplishing all the unique qualities and omniscient wisdom of the Tathagatas. Thus does a bodhisattva-mahasattva perfect the paramita of gnosis.

“Good man, what does ‘paramita’ mean? Cultivating and attaining supreme benefit is the meaning of paramita. Perfecting immeasurable, great, and extremely profound wisdom is the meaning of paramita.

The mind’s non-attachment to the dharma of practice and the dharma of non-practice is the meaning of paramita. Accurately awakening to and contemplating the faults of samsara and the merits of nirvana is the meaning of paramita. Embracing both the foolish and the wise is the meaning of paramita.

Manifesting the sublime Dharma complete with every kind of rare and wondrous treasure is the meaning of paramita. Possessing the wisdom of unobstructed liberation is the meaning of paramita. Accurately discerning the dharmadhatu and the realm of sentient beings is the meaning of paramita.

Bringing generosity through gnosis to the stage of non-retrogression is the meaning of paramita. Perfecting acceptance of the non-arising of dharmas is the meaning of paramita. Maturing the wholesome roots and merits of sentient beings is the meaning of paramita.

Attaining, in the unsurpassed wisdom of bodhi, all the unique qualities of the Tathagatas is the meaning of paramita. Clearly realizing the nonduality of samsara and nirvana is the meaning of paramita. Rescuing all beings is the meaning of paramita.

When challenged by adherents of non-Buddhist paths, explaining skillfully so that they submit is the meaning of paramita. Turning the Dharma wheel complete with its twelve aspects is the meaning of paramita. Being without attachment, views, or bondage is the meaning of paramita.

“Good man, for a bodhisattva on the first ground, this sign first appears, and the bodhisattva clearly sees innumerable treasure stores (44) filling the entire great trichiliocosm. Good man, for a bodhisattva on the second ground, this sign first appears, and the bodhisattva clearly sees the great trichiliocosm as level as the palm of a hand, adorned with the innumerable beauties of precious jewels and ornaments. Good man, for a bodhisattva on the third ground, this sign first appears, and the bodhisattva clearly sees himself as mighty, majestic in armor and weapons, causing all hostile enemies to submit.

Good man, for a bodhisattva on the fourth ground, this sign first appears, and the bodhisattva clearly sees winds from the four directions bringing exquisite flowers and scattering them over the earth. Good man, for a bodhisattva on the fifth ground, this sign first appears, and the bodhisattva clearly sees exquisite jewel maidens adorned with jeweled necklaces and floral crowns. Good man, for a bodhisattva on the sixth ground, this sign first appears, and the bodhisattva clearly sees a great pond made of the seven precious substances, with stairways on four sides, golden sand spread everywhere, clean and undefiled, and water endowed with the eight excellent qualities filling the pond.

Various lotuses grow in their proper places, and he wanders delightfully beside this lotus-filled pond, experiencing supreme coolness. Good man, for a bodhisattva on the seventh ground, this sign first appears, and the bodhisattva clearly sees before him beings who deserve to fall into hell but, through the bodhisattva’s power, no longer fall, and are free from injury and fear. Good man, for a bodhisattva on the eighth ground, this sign first appears, and the bodhisattva clearly sees lion kings guarding both sides of his body, while every kind of animal is terrified.

Good man, for a bodhisattva on the ninth ground, this sign first appears, and the bodhisattva clearly sees himself as a wheel-turning king, surrounded and served by innumerable people, with a white jeweled canopy above his crown, adorned with innumerable precious gems. Good man, for a bodhisattva on the tenth ground, this sign first appears, and the bodhisattva clearly sees the Tathagata’s body, radiant and golden, complete with innumerable translucent rays of light, surrounded by innumerable Brahma kings who reverently make offerings, turning the sublime and unsurpassed Dharma wheel.

“Good man, why is the first ground called Joyous, [and so forth through the tenth ground, called Dharma Cloud]? Good man, on the first ground one initially realizes a supramundane mind of wisdom, newly attaining what had never before been attained; all great functions are accomplished according to one’s aspirations, producing supreme joy. Therefore the first ground is called Joyous.

Because even the subtlest faults involving breaches of discipline are entirely purified, the second ground is called Stainless. Because the innumerable lights of wisdom and right concentration cannot be shaken or overcome, and because the dharani of Hearing and Retaining serves as their foundation, the third ground is called Luminous. Because the fire of wisdom burns the afflictions, increases illumination, and cultivates the factors of awakening, the fourth ground is called Blazing.

Because, through the cultivation of skillful means, superior knowledge becomes masterful—something extremely difficult to attain—and the difficult-to-subdue afflictive obstructions of view and cultivation are subdued, the fifth ground is called Difficult to Conquer. Because the continuity of conditioned activities (45) is revealed with utmost clarity and signless contemplation is constantly present, the sixth ground is called Manifest.

Because signless contemplation has become undefiled and continuous, liberation and samadhi have both been cultivated far, and purity is unobstructed, the seventh ground is called Far-Going. Because signless contemplation has been cultivated to mastery and no affliction can disturb it, the eighth ground is called Immovable. Because one gains mastery in teaching the Dharma in every different manner, remains unbound, and develops wisdom to unobstructed mastery, the ninth ground is called Good Wisdom.

Because the Dharma-body is like space and wisdom is like a great cloud that spreads over and covers everything, the tenth ground is called Dharma Cloud.

“Good man, the ignorance that clings to self and dharmas and the ignorance that fears evil destinies—these two kinds of ignorance obstruct the first ground. The ignorance of subtle breaches of discipline and the ignorance that initiates karmic activity—these two kinds of ignorance obstruct the second ground. The ignorance that becomes intoxicated by attaining what had not been attained and the ignorance that obstructs superior dharanis—these two kinds of ignorance obstruct the third ground.

The ignorance that becomes attached to the pleasure of meditative concentration and the ignorance that becomes attached to the sublime and luminous Dharma—these two kinds of ignorance obstruct the fourth ground. The ignorance that wishes to abandon samsara and the ignorance that hopes to reach nirvana—these two kinds of ignorance obstruct the fifth ground. The ignorance that contemplates the flowing of conditioned activities and the ignorance in which coarse characteristics manifest—these two kinds of ignorance obstruct the sixth ground.

The ignorance in which subtle characteristics manifest and the ignorance of mentally delighting in the signless—these two kinds of ignorance obstruct the seventh ground. The ignorance of exertion in signless contemplation and the ignorance that clings to characteristics with mastery—these two kinds of ignorance obstruct the eighth ground. The ignorance of lacking skill in meaning and language and the ignorance of lacking freedom in eloquence—these two kinds of ignorance obstruct the ninth ground.

The ignorance of lacking mastery over great supernormal powers and the ignorance of not yet penetrating the most profound mysteries—these two kinds of ignorance obstruct the tenth ground. The most subtle ignorance concerning the cognitive obstruction and the most subtle ignorance concerning the afflictive obstruction—these two kinds of ignorance obstruct the Buddha ground.

“Good man, a bodhisattva-mahasattva practices the paramita of generosity on the first ground, the paramita of moral discipline on the second ground, the paramita of patience on the third ground, the paramita of diligence on the fourth ground, the paramita of meditation on the fifth ground, the paramita of wisdom on the sixth ground, the paramita of skillful means on the seventh ground, the paramita of aspiration on the eighth ground, the paramita of power on the ninth ground, and the paramita of gnosis on the tenth ground.

“Good man, when a bodhisattva-mahasattva on the first ground arouses the mind, he cultivates the samadhi called Producing Exquisite Gold and Jewels. When one on the second ground arouses the mind, he cultivates the samadhi called Producing Delightful Joy. When one on the third ground arouses the mind, he cultivates the samadhi called Producing the Difficult to Shake.

When one on the fourth ground arouses the mind, he cultivates the samadhi called Producing Non-Retrogression. When one on the fifth ground arouses the mind, he cultivates the samadhi called Producing the Jeweled Flower. When one on the sixth ground arouses the mind, he cultivates the samadhi called Producing Sunlight.

When one on the seventh ground arouses the mind, he cultivates the samadhi called Producing Fulfillment of Wishes. When one on the eighth ground arouses the mind, he cultivates the samadhi called Producing Direct Realization. When one on the ninth ground arouses the mind, he cultivates the samadhi called Producing the Treasury of Wisdom.

When one on the tenth ground arouses the mind, he cultivates the samadhi called Producing Courageous Vigor. Good man, these are the ten occasions on which bodhisattva-mahasattvas arouse the mind and cultivate samadhi.

“Good man, a bodhisattva-mahasattva on the first ground obtains a dharani named Relying on the Power of Merit. This dharani was proclaimed by more Tathagatas than the grains of sand in one Ganges River to protect bodhisattva-mahasattvas on the first ground. Whoever recites and retains this dharani will be freed from every fear, including tigers, wolves, lions, other ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities (46) and will not forget the first ground.” The Blessed One then proclaimed this dharani (47): “Tát da tha, pua ni, măn tra tê, tu hu, tu hu, tu hu, da va, sua da, a va ba sa ti, da va, chăn dra, chu ku ti, ta va ta, rát sa, măng, chăn đa, pa ri ha răm, ku ru, soa ha. (Tadyatha purni mantrate tuhu tuhu tuhu yava surya avabhasati yava candra cukuti tavata raksa mam canda pariharam kuru svaha).”

“Good man, a bodhisattva-mahasattva on the second ground obtains a dharani named Skillfully Dwelling in Peace and Joy. This dharani was proclaimed by more Tathagatas than the grains of sand in two Ganges Rivers to protect bodhisattva-mahasattvas on the second ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction; he will be freed from all five such obstructing adversities and will not forget the second ground.” The Blessed One then proclaimed this dharani: “Tát da tha, un ta li, si ri, si ri, un ta li, tăn năng, jăn tu, jăn tu, un ta li, hu ru, hu ru, soa ha. (Tadyatha untali siri siri untali tannam jantu jantu untali huru huru svaha).”

“Good man, a bodhisattva-mahasattva on the third ground obtains a dharani named Power Difficult to Conquer. This dharani was proclaimed by more Tathagatas than the grains of sand in three Ganges Rivers to protect bodhisattva-mahasattvas on the third ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction; he will be freed from all five such obstructing adversities and will not forget the third ground.” The Blessed One then proclaimed this dharani: “Tát da tha, tăn ta ki, pau ta ki, ka ra ti, kau ra ti, kê du ri, tăn ti li, soa ha. (Tadyatha tantaki pautaki karati kaurati keyuri tantili svaha).”

“Good man, a bodhisattva-mahasattva on the fourth ground obtains a dharani named Great Benefit. This dharani was proclaimed by more Tathagatas than the grains of sand in four Ganges Rivers to protect bodhisattva-mahasattvas on the fourth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the fourth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, si ri, si ri, đa mi ni, đa mi ni, đa ri i, Si đa ri ni ri, si ri ni, vi cha ra, pa chi, pa chi na, păn đa mi tê, soa ha. (Tadyatha siri siri damini damini darii Sdariniri sirini vicara paci pacina pandamite svaha).”

“Good man, a bodhisattva-mahasattva on the fifth ground obtains a dharani named Adornment of Merit. This dharani was proclaimed by more Tathagatas than the grains of sand in five Ganges Rivers to protect bodhisattva-mahasattvas on the fifth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the fifth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, ha ri, ha ri ni, cha ri, cha ri ni, ka ra ma ni, săm ra ma ni, sáp, su ni, chăm ba ni, si tau va ni, mo ha ni, si ja bu hê, soa ha. (Tadyatha hari harini cari carini karamani samkramani samb suni cambani stauvani mohani sijabuhe svaha).”

“Good man, a bodhisattva-mahasattva on the sixth ground obtains a dharani named Perfect Gnosis. This dharani was proclaimed by more Tathagatas than the grains of sand in six Ganges Rivers to protect bodhisattva-mahasattvas on the sixth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the sixth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, vi tô ri, vi tô rim, a ri ni, ma ri ni, ki ri, ki ri, vi tô hăn ti, ru ru, ru ru, chu ru, chu ru, đua va, đu ru va, sá sa, sắc cha, va ri sá, soát ti, sát va sát toa năm, sít đi dăn tu, ma da, măn tra, pa đa ni, soa ha. (Tadyatha vitori vitorim arini marini kiri kiri vitohanti ruru ruru curu curu durva duruva sasa saccha varisa svasti sasvasattvanam siddhyantu maya mantra padani svaha).”

“Good man, a bodhisattva-mahasattva on the seventh ground obtains a dharani named Supreme Conduct of the Dharma. This dharani was proclaimed by more Tathagatas than the grains of sand in seven Ganges Rivers to protect bodhisattva-mahasattvas on the seventh ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the seventh ground.” The Blessed One then proclaimed this dharani: “Tát da tha, ja ha, ja ha ru, ja ha, ja ha ru, vi đu kê, vi đu kê, ăm ri ta, kha ni, vri sa ni, vai ru, cha ni, vai ru chi kê, va ru vát ti, vi đi bi kê, băn đin, va ri ni, ăm ri ti kê, ba hu ja ja, ba hu ja du, soa ha (Tadyatha jaha jaharu jaha jaharu viduke viduke amrta khani vrsani vairu cani vairucike varuvatti vidhibike bhandin varini amrtike babujaja babujayu svaha).”

“Good man, a bodhisattva-mahasattva on the eighth ground obtains a dharani named Inexhaustible Treasury. This dharani was proclaimed by more Tathagatas than the grains of sand in eight Ganges Rivers to protect bodhisattva-mahasattvas on the eighth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the eighth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, si ri, si ri, si ri ni, mi tê, mi tê, ka ri, ka ri, hê ru, hê ru, hê ru, chu ru, chu ru, văn da ni, soa ha. (Tadyatha siri siri sirini mite mite kari kari heru heru heru curu curu vandani svaha).”

“Good man, a bodhisattva-mahasattva on the ninth ground obtains a dharani named Immeasurable Dharma Gates. This dharani was proclaimed by more Tathagatas than the grains of sand in nine Ganges Rivers to protect bodhisattva-mahasattvas on the ninth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the ninth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, ha ri, chăn đa ri kê, ku la ma ba tê, tô ri si, ba ta, ba ta si, si ri, si ri, ka si ri, ka pi si ri, soát ti, sa va, soát ta năng, soa ha. (Tadyatha hari candarike kulamabhate torisi bata batasi siri siri kasiri kapisiri svasti sarva sattvanam svaha).”

“Good man, a bodhisattva-mahasattva on the tenth ground obtains a dharani named Shattering the Vajra Mountain. This dharani, with its auspicious phrases and syllables leading to the stage of Consecration, was proclaimed by more Tathagatas than the grains of sand in ten Ganges Rivers to protect bodhisattva-mahasattvas on the tenth ground. Whoever recites and retains this dharani will be freed from every fear, including ferocious beasts, evil ghosts, evil people, evil spirits, enemies, bandits, disasters, and every affliction;

he will be freed from all five such obstructing adversities and will not forget the tenth ground.” The Blessed One then proclaimed this dharani: “Tát da tha, si đi, su si đê, mô cha ni, mốc sa ni, vi múc ti, a ma lê, vi ma lê, nia ma lê, mô ga lê, hi răn da ga bê, rát na ga bê, sa măn ta ba rê, sa văn tê, si tha ni, ma na si, ăm bu ti, ăn ti bu ti, a cha rê, vi ra sê, ăn ti, ăm ri ta, a ra sê, vi ra sê, brắt mê, brắt ma nê, pua ni, pu ra na, nao tra tê, soa ha. (Tadyatha sidhi susidhe mocani moksani vimukti amale vimale nirmale mogalehiranyagarbhe ratnagarbhe samantabhadre sarvante sthani manasi ambuti antibuti acare virase annti amrta arase virase brahme brahmane purni purana nautrate svaha).”

At that time, when the bodhisattva Lion-Banner Unobstructed Blazing Light heard the Blessed One proclaim such inconceivable dharanis, he immediately rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, bowed his head at the feet of the Blessed One, and praised him in verses:

(1) I bow reverently to the One

Beyond all comparison,

And bow reverently to the Dharma,

Profound and free from characteristics.

Sentient beings have lost

Accurate knowledge;

Only the Blessed One

Can rescue them.

(2) The luminous wisdom-eye

Of the Blessed One

Does not perceive

A single characteristic of any dharma;

Yet with the accurate

Dharma-eye, he

Illuminates throughout

The inconceivable.

(3) He never perceives

A dharma arising,

Nor ever perceives

A dharma ceasing;

Through seeing all things

With such equality,

He has attained

The unsurpassed stage.

(4) He does not destroy

Samsara,

Nor does he abide

In nirvana;

Because he does not cling

To either of these two extremes,

The Blessed One

Truly realizes nirvana.

(5) The pure

And the defiled

Are known by the Blessed One

To have a single taste;

Because he does not discriminate

Among dharmas in this way,

The Blessed One attains

Supreme purity.

(6) The boundless body

Of the Blessed One

Does not utter

Even a single word,

Yet thereby causes

All his assemblies of disciples

To be completely filled

With the rainwater of the true Dharma.

(7) When the Blessed One observes

The characteristics of sentient beings,

He sees all their kinds

As entirely empty;

Yet toward those

Who suffer affliction,

He constantly brings forth

Every form of rescue and protection.

(8) Suffering and happiness,

Permanence and impermanence,

Self and non-self—

These views

Are neither identical

Nor different,

Neither arising

Nor ceasing.

(9) Such meanings

Are exceedingly numerous,

And distinctions exist

Only through verbal expression;

Like an echo

Resounding from an empty cave,

Only the Blessed One

Understands them in this way.

(10) The essential nature of dharmas

Is originally without differentiation;

Therefore there are no

Different vehicles.

Yet in order to deliver

The multitude of sentient beings,

The Blessed One distinguishes them

And teaches three vehicles.

At that time, the Great Sovereign Brahma King also rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, bowed his head at the feet of the Blessed One, and said, “Blessed One, this Sutra of Golden Light is rare and difficult to fathom. Its beginning, middle, and end are all skillful; its words and meanings are complete; and it brings the entirety of the Buddha-Dharma to perfection. Whoever accepts and retains it thereby repays the kindness of the Blessed Ones.”

The Blessed One said, “Good man, so it is, just as you have said. Good man, all who hear this sutra are people who will no longer retreat from unsurpassed bodhi. Why is this, good man?

Because these people possess the power to mature the extraordinary wholesome roots of bodhisattvas at the stage of non-retrogression. This sutra is the foremost seal of the Buddha-Dharma and the king of sutras. Therefore it should be listened to, accepted, remembered, examined, and memorized through recitation.

Why is this, good man? Because anyone who has not planted wholesome roots, matured wholesome roots, and drawn near to the Tathagatas cannot hear such sublime Dharma. Therefore, any good man or good woman able to hear it will eliminate karmic obstructions and accomplish purity; will constantly behold the Tathagatas, never becoming separated from them or from spiritual friends and those of supreme conduct; will constantly hear the sublime Dharma, stand firmly at the stage of non-retrogression, and attain supreme, inexhaustible, and undiminishing dharanis—the Dharani of the Ocean Seal Producing Sublime Merit; the Dharani Penetrating the Minds, Intentions, and Languages of Sentient Beings; the Dharani of the Full Sun Emitting Stainless Light; the Dharani of the Full Moon Emitting Light;

the Dharani Subduing Delusion and Sending Forth the Stream of Merit; the Dharani Shattering the Vajra Mountain; the Dharani Teaching the Treasury of Dependent Origination, Whose Meaning Cannot Be Expressed; the Dharani Penetrating the Principles and Sounds of True Language; the Dharani of Luminous Space as the Seal of Mind; and the Dharani of the Boundless Buddha-Body Manifesting Everywhere.

“Good man, having accomplished such inexhaustible and undiminishing dharanis, this bodhisattva-mahasattva is able to emanate Buddha-bodies throughout the lands of the ten directions and teach the unsurpassed true Dharma in every manner. With regard to the suchness of all dharmas, he neither moves nor abides, neither comes nor goes. He matures the wholesome roots of sentient beings without perceiving a single sentient being as one who is matured. He teaches conditioned activities, yet within language itself there is neither movement nor abiding, neither going nor coming; precisely within arising and ceasing, he realizes non-arising and non-ceasing. Why are conditioned activities said to have neither going nor coming? Because the essential nature of dharmas is without differentiation.”

When the Blessed One delivered this Dharma teaching, thirty thousand bodhisattva-mahasattvas attained acceptance of the non-arising of dharmas; innumerable bodhisattvas became irreversible from the mind of bodhi; innumerable bhikshus and bhikshunis attained the purity of the Dharma-eye; and innumerable sentient beings aroused the mind of bodhi. The Blessed One then spoke these verses:

The supreme Dharma reverses

The stream of samsara;

Supremely sublime,

It is difficult to behold.

Blind sentient beings,

Obscured by craving,

Fail to behold it

And therefore endure suffering.

At that time, the entire assembly rose, bowed their heads at the feet of the Blessed One, and said together, “Blessed One, wherever this Sutra of Golden Light is taught, read, or recited, we shall go there to listen. We shall cause the Dharma teacher who expounds this sutra to obtain benefit, peace, joy, and freedom from obstruction, and to be at ease in body and mind. We shall constantly and wholeheartedly make offerings to that Dharma teacher.

We shall also cause those who hear this sutra to be secure and joyful. We shall cause the countries in which they dwell to be free from enemies, bandits, terror, calamities, famine, and all such suffering, and their populations to be numerous and prosperous. We shall cause every place where this sutra is taught to become a site of awakening.

No deva, human, or other being should defile or tread disrespectfully upon it. Why is this? Because wherever this sutra is taught is itself a jeweled stupa honoring the Blessed One.

It should be offered flowers, incense, canopies, parasols, and silken banners. We shall constantly protect that place and prevent its decline or damage.”

The Blessed One said to the assembly, “Good men and good women, you should diligently cultivate this sublime sutra. Thereby the true Dharma will long remain in this world.”

Notes:

(42) Taisho 39/250 states: it is incomparable because this sutra has the power to cause those supreme practices to be carried out, and therefore it is called incomparable. It is not that those supreme practices themselves are incomparable. I would add that this is merely a way of exalting this sutra. There are eleven incomparable supreme practices. Yet the concluding sentence, translated as “then it is incomparable,” is entirely different if translated as “is also incomparable.”

This is the wording of the main text, but it is not certain that it bears exactly the meaning understood today.

(43) “Practice” means the dharmas to be cultivated; “non-practice” means the dharmas to be eliminated. Here, these two belong to the mind of bodhi (Taisho 39/253).

(44) Strictly speaking, this should be called a hidden treasury: a treasure store concealed beneath the surface of the earth or water.

(45) The conditioned activities here are the twelve links of dependent origination.

(46) The five obstructing adversities are ferocious beasts, evil ghosts, enemies and bandits, disasters of water and fire, and the three kinds of suffering. The same applies to all ten grounds.

(47) This note contains two points. First, the passage preceding each dharani has had its order slightly changed to make it more appropriate. Second, the dharanis do not reproduce the phonetic transcription of the Chinese text, because for many characters no pronunciation could be found, and even where one could be found, it was extremely difficult to read.

Therefore, they are phonetically transcribed here from the Sanskrit, and that Sanskrit is also reproduced in full. The Sanskrit was copied from the notes in Taisho 16/420–450, while the phonetic transcription was made by the Venerable Thich Minh Chau. (Note: a word containing an R in the middle should be pronounced as in French; for example, tra is pronounced tr-a, and sri is pronounced sr-i, and so forth.) This sutra contains thirty-five dharanis in all, and all have been treated in this way.