大寶積經

II. THE SECOND ASSEMBLY: INFINITE ADORNMENT

(Chinese Text: From Fascicle Four Through the End of Fascicle Seven)

Translated into Chinese during the Tang dynasty by Tripitaka Master Bodhiruci

Translated into Vietnamese in Vietnam by Bhikkhu Thích Trí Tịnh

1. CHAPTER ON THE UNSURPASSED DHARANI

(Chinese Text: From Fascicle Four Through the End of Fascicle Five)

Thus have I heard: At one time, the Buddha was dwelling in the city of Rajagriha, at the Karanda Bamboo Grove, together with a great assembly of bhikkhus and immeasurable great bodhisattvas. All these great bodhisattvas were destined to attain Buddhahood after only one more birth and had gathered there from other Buddha lands.

At that time, the great assembly surrounded the Blessed One, reverently making offerings to him.

The bodhisattva Infinite Adornment rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and said: “Blessed One! I have a few doubts that I now wish to ask about. May the Tathagata compassionately grant me permission.”

The Buddha said to the bodhisattva Infinite Adornment: “Good man! The Tathagata permits you to ask. The Tathagata will explain your doubts so that you may rejoice.”

The bodhisattva Infinite Adornment said: “Blessed One! For the sake of bodhisattvas who wish to adorn themselves with boundless wisdom and don the armor of diligence; for those who seek skillful means; for those who seek skill in wisdom; for those who have first aroused the aspiration and are resolved upon great wisdom; and for those who already abide upon the path to bodhi, I now ask the Tathagata. I also ask the Tathagata for the sake of bodhisattvas who wish to benefit sentient beings, who wish all sentient beings to arouse the great aspiration and cultivate great wisdom, and who wish them, through courageous diligence, to attain non-retrogression from unsurpassed bodhi.

Blessed One! There are bodhisattvas who, for the sake of sentient beings, vow to reach the other shore. There are also bodhisattvas resolutely seeking unobstructed fearlessness, who employ skillful means suited to beings’ capacities, expertly distinguish and expound the meaning of the Dharma, and proclaim the fundamental nature and intrinsic nature of all dharmas in accordance with reality. There are also bodhisattvas who have attained an unequaled mind, a supremely excellent mind, and an unsurpassed mind, and have attained mastery. For the sake of all these bodhisattvas, I ask the Tathagata.

Blessed One! If there are sentient beings who seek self-arisen wisdom and wisdom acquired without a teacher, who break through the shell of ignorance, surpass all humans and devas, and bring benefit and happiness to all the worlds, I also ask the Tathagata for the sake of these bodhisattvas.

Blessed One! Bodhisattvas who abide on this stage swiftly perfect the fruit of Buddhahood. They can realize inconceivable gates of the paramitas, mature sentient beings with little effort, cause sentient beings to abandon evil and increase goodness, reveal the Buddha lineage, and establish immeasurable sentient beings in non-retrogression from the path to unsurpassed bodhi. For the sake of such beings, I now ask the Tathagata.

Blessed One! This great assembly has now gathered here and looks up in hope that the Tathagata will expound the subtle and wondrous Dharma gate and transmit it to the bodhisattvas, enabling them to fulfill their great vows and perfect the roots of goodness that lead to Buddhahood after only one more birth.

Blessed One! The Tathagata should, at the proper time, transmit such a subtle and wondrous dharani gate, enabling the bodhisattvas to retain immeasurable Dharma gates, abide in boundless great supernormal powers, and mature immeasurable and innumerable sentient beings so that they may all be embraced by Buddha-wisdom. May the Tathagata reveal such a Dharma gate, through which sentient beings will realize the path to bodhi.

Blessed One! Long ago, the Buddha passed through vast stretches of time, making great vows to enable countless sentient beings to attain Buddha-wisdom and self-arisen wisdom. The Buddha should now expound this dharani gate so that the bodhisattvas may perfect their own roots of goodness and, through the sustaining power of the Buddha’s majestic spiritual might, preserve the inconceivable great vows of the bodhisattvas.

Blessed One! This great assembly gazes reverently upon the Tathagata without looking away even for a moment. All single-mindedly seek omniscience and the treasuries of the Dharma, wishing to hear the Tathagata’s definitive and wondrous meaning. The Blessed One abides within the domain of omniscience and already knows the aspirations of these bodhisattvas. The Blessed One should expound the complete phrases and meanings of the dharani gate, so that bodhisattvas who are not yet mature may all become mature, while those who are already mature may swiftly attain supernormal powers and the knowledge and vision of liberation.

Blessed One! If bodhisattvas abiding on an undetermined stage are able to hear this wondrous Dharma, they will accomplish the domain of omniscience.

Blessed One! For these reasons, I venture to ask about this great matter. May the Greatly Compassionate One expound the wondrous Dharma and, through his majestic spiritual power, sustain and embrace the bodhisattvas.

Blessed One! In the latter age to come, during the age of conflict, sentient beings will be deeply attached, harming one another, increasing greed, anger, and delusion, and disrupting the true Dharma. May the bodhisattvas living in that age, through their great loving-kindness and compassion, endure every hardship in order to propagate this wondrous Dharma, without contention or strife. Because they do not contend or strive, they will be able to embrace great loving-kindness and great compassion and will accumulate roots of goodness.

Blessed One! For these reasons, I now venture to ask the Tathagata about the unobstructed Dharma gate and its definitive, wondrous meaning.

Blessed One! By what means may bodhisattvas bring forth immeasurable Dharma gates? I further beseech the Tathagata to teach the quiescent and indestructible Dharma gate, to expound as well the subtle and secret treasury of the Dharma, and to enable beings to accomplish right mindfulness so that they may subdue the hostile maras and followers of other paths without being overthrown by them.

May the Tathagata expound the true Dharma so that sentient beings may accumulate roots of goodness and also accumulate boundless skillful means, proceed directly to omniscience, compile immeasurable essentials of the Dharma, attain unobstructed eloquence, and realize immeasurable Dharma gates and dharanis. May he also cause them to arouse a mind that abides nowhere. May he further enable the bodhisattvas to understand clearly the past deeds of the Buddhas and, with supernormal powers and fearlessness, travel throughout all worlds to transmit the pure Dharma eye to sentient beings, while also revealing the inconceivable wondrous Dharma that perfects Buddha-wisdom.

For these reasons, I venture to ask. May the Blessed One expound the Buddha’s vast and extremely profound wondrous Dharma, enabling the bodhisattvas to fulfill their original vows. Having heard this wondrous Dharma, these bodhisattvas will all realize the skillful wisdom of great bodhi, and all their vast vows will be fulfilled.”

The Buddha said to the bodhisattva Infinite Adornment: “Excellent! Excellent, Infinite Adornment! Now, for the sake of bodhisattvas who abide in pure vows and skillful means, and also out of compassion for sentient beings, you have employed definitive wisdom to question the Tathagata skillfully. Your merit is immeasurable.

Listen attentively and reflect well upon this. The Buddha will explain it to you, enabling the bodhisattvas to bring forth immeasurable merit within the domain of the Tathagata’s wisdom.

“Good man! If bodhisattvas seek boundless skill in means, they must clearly understand the secret language of the Buddhas, then receive, retain, contemplate, and examine it in accordance with principle. How should they examine it?

“Infinite Adornment! The Tathagata’s wisdom encompasses all skillful means, and everything he expounds is entirely pure. Bodhisattvas should diligently cultivate these essential teachings.

“The words of the Buddhas all arise from great compassion and extend impartially and universally to all sentient beings, assuredly bringing every kind of sentient being to maturity.

“Some abide in the lesser vehicle and seek liberation through the path of the sravakas. Others make vast vows to perfect true nirvana and attain omniscience in all its aspects.”

The Buddha now abides in unsurpassed liberation, far removed from the inferior teachings of the other vehicles. He has skillfully entered the secret language of the Buddhas and expounds incomparable, vast, and pure statements that embrace all the Tathagata’s teachings, enabling sentient beings to attain liberation and maturity according to their faculties and dispositions. Nevertheless, within this essential Dharma, all things are equal, neither increased nor diminished, without deficiency, extending even to the boundless reaches of intrinsically pure self-nature.

The teachings expounded by the Buddhas all penetrate and comprehend, just as they truly are, the original nature and self-nature; yet ultimately there is no phenomenon that is comprehended or not comprehended. For all Dharma gates are proclaimed by the Tathagata through provisional designations.

Since those phenomena are provisional designations, no phenomenon can be established or manifested. Because they cannot be manifested, everything spoken by the Buddha is the ultimate truth. In accordance with the Dharma, one equally enters all dharmas. With regard to all dharmas, one neither abides in discrimination nor does not abide in it. Through the equality, just as it truly is, of discrimination and nondiscrimination, one realizes that all dharmas are without distinction.

Dharmas are originally unborn, because arising dharmas have no existence. Dharmas originally contain no dharma, but are grasped through deluded discrimination. Dharmas originally have no origination, because they possess no autonomy. Dharmas have no dependence, because all has been entirely relinquished. Dharmas have no function, because there is neither coming nor going. Dharmas have no self-nature, because they transcend every self-nature. Dharmas are originally equal and without difference, because they are free from conceptual proliferation. Whatever Dharma practice one follows, all supreme aspirations will be fulfilled; yet herein there is no agent, nor even the slightest dharma that can be attained, because all returns to emptiness.

For these reasons, the Tathagata teaches that all dharmas are like illusions and dreams, without high or low.

Even while the Buddha embraces and transforms sentient beings through his great universal vows, there is in truth not the slightest dharma that can be grasped.

– O Boundless Adornment! This is the luminous Dharma gate of the bodhisattvas. Through this Dharma gate, their supreme original vows increase and flourish. Just as the rising sun spreads its light everywhere, those who faithfully understand this Dharma gate become a light of Dharma for all sentient beings.

– O Boundless Adornment! If bodhisattvas inwardly maintain right reflection, outwardly remain undistracted, eliminate all obstacles, remain mindful of the Samadhi of Universal Light, and faithfully understand the profound Dharma, they should contemplate these Dharma gates.

The Tathagata clearly knows all dharmas and uses the gate of dependent origination to proclaim, reveal, and explain them: Dependent origination such as this is false and unreal; its self-nature and original nature are wholly empty and quiescent. The nature of this dependent origination is itself not real. Although it can enable sentient beings to eliminate defilements and attain purity, when sought throughout the ten directions, it is unobtainable.

Because it is unobtainable, it cannot be appropriated. Because it cannot be appropriated, even the Buddha’s teachings should be relinquished, to say nothing of what is contrary to the Dharma. It is said that they should be relinquished because they do not exist, cannot be grasped, have no function, and are originally pure in nature.

All dharmas are without difference, because the discriminations of their original nature are understood just as they truly are. All dharmas have no abiding place and cannot be seen, because they have no distinct nature. Therefore, all dharmas originally have no abiding place and no support upon which to rely.

They are established solely through provisional names. All dharmas are empty and quiescent, without self-nature, abiding by not abiding. Therefore, dharmas have no place of abode.

Because they have no location, they are exhaustion, cessation, and transformation.

The Tathagata teaches only by means of provisional designations. Such is his hidden intent, which must be clearly understood; one should not cling to good or evil. If one clings to wholesome dharmas, one will also cling to unwholesome dharmas. Because of clinging to unwholesome dharmas, various sufferings and afflictions arise. Here the Buddha provisionally designates this as the Noble Truth of Suffering.

Because one does not cling to wholesome or unwholesome dharmas, those appropriations cease. Concerning that which is ended by wholesome dharmas, the Tathagata provisionally designates it as the Noble Truth of the Origin of Suffering.

Through clearly understanding the second Noble Truth, through cessation, exhaustion, freedom from recollective thought, disenchantment and detachment, contemplation of nonexistence, and freedom from conception, reception, and discrimination, the Tathagata provisionally designates this as the Noble Truth of the Cessation of Suffering.

Through clearly understanding the third Noble Truth, one reaches the fruit of the path that is sought, enters all dharmas just as they truly are, transcends every sphere of recollective thought, discrimination, and conceptual proliferation, accords with the Noble Eightfold Path, cultivates right view through right concentration, and clearly knows the Noble Truth that is the path to the cessation of suffering. The Buddha provisionally designates this as the Path to the Cessation of Suffering, the fourth Noble Truth.

Here the Buddhas establish: knowing suffering, abandoning its origin, realizing cessation, and cultivating the path. These are suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. This suffering is originally nonexistent, for it is established as a provisional designation in accordance with worldly convention.

All this ignorance consists entirely of cognitive engagement and discrimination; originally, there is no knowing herein. Because there is no knowing, there is not even the slightest cognitive engagement that can be grasped. There is nothing to realize, no illumination, nothing that can be clearly known, and nothing obtainable. If so, what could exist herein? All are false, perishable dharmas, neither real nor substantial. If something substantial were established herein, one would fall into the view of eternalism. If one held that nothing exists, one would fall into the view of annihilationism. Therefore, one should not discriminate with regard to the dharma of suffering.

Through wisdom, one clearly knows that the self-nature of non-knowing is the self-nature of suffering, because it is associated with ignorance. Yet that ignorance is itself not associated with anything. Since it is not associated, it too does not exist. Because it is not associated, ignorance is neither discrimination nor nondiscrimination; it neither creates nor destroys, and there is no agent, because no agent can be found.

– O Boundless Adornment! This is the Dharma gate through which bodhisattvas awaken to and enter the self-nature of ignorance, thereby conforming to illumination. Through this Dharma gate, they can abandon all the darkness of ignorance, directly realize the Dharma that accords with illumination, skillfully cultivate the factors of enlightenment, and clearly understand the Noble Truths.

These bodhisattvas can attain purity through this Dharma gate, namely: Because it is unborn, suffering is purified. Because there is no cognitive engagement, the origin of suffering is purified. Because there is complete cessation, cessation is purified. Through cultivation, the path is purified. Because faith is impartial, the path itself is equal.

Such distinctions established through provisional designations must be clearly understood. Once they have been understood, the origin must be abandoned, cessation must be realized, and the path must be cultivated.

If one clearly understands the Tathagata’s teaching, one immediately knows it completely, abandons it, realizes it, and cultivates it.

Therefore, after noble beings have understood in this way, they neither grasp nor reject any dharma and thus come to abide in the Dharma gate of the Four Noble Truths.

– O Boundless Adornment! All dharmas are without discrimination, without increase, and without accumulation.

Because noble beings skillfully understand them just as they truly are, they neither discriminate nor engage in conceptual proliferation, neither reject nor grasp, but see things just as they truly are. Because defilements are eliminated through the Truth of the Path, they do not discriminate or conceptually proliferate even with regard to wholesome dharmas, much less unwholesome dharmas. Because they accord with nondiscrimination, they also do not abide in the elimination of dharmas or non-dharmas. Once all has been completely eliminated, they no longer grasp dharmas or non-dharmas. Such beings can clearly understand that attachment to dharmas is false and that these false dharmas are empty and nonexistent.

As stated above, this is the gateway through which those noble ones realize and enter the truth. Through this gateway, they are free from craving and hatred. They perfect the virtue of equanimity, sever the fetters, abide in the right path, reach the other shore, and realize the Dharma-nature, yet without departing or entering.

– O Infinite Adornment! You should now contemplate that the original nature of all dharmas is empty, that their intrinsic nature is quiescent, and that they have no agent. All dharmas are unreal and associated with the fetters. One should not become attached to dharmas that lack intrinsic nature; nor should one conceive discriminating thoughts that intrinsic nature and what is not intrinsic nature exist apart from each other. Having clearly understood the purity of causes and conditions, one should not engage in conceptual proliferation regarding any dependently arisen dharma. That dependent arising is originally devoid of intrinsic nature and ultimately pure; its causes and conditions do not correspond to one another. Dharmas revolve in succession, yet within them there is nothing done, no action performed, and no activity. Because all dharmas are empty in relation to one another, they have no intrinsic nature, no support, and no abiding place.

– O Infinite Adornment! You should realize and enter this wondrous Dharma. By doing so, you will be able to increase without suffering decline and attain the universally radiant gateway of the pure Dharma. Through embracing it, purity is attained. Because there is no conceptual proliferation, radiance is accomplished. Because one is free from fetters and has no attachment, liberation is attained.

– O Infinite Adornment! All dharmas possess only name and form by which they are revealed and expounded. “Name” refers to all the skandhas other than form. “Form” refers to the material dharmas produced from the four great elements. Such name and form are all false and unreal. Because sentient beings are deluded and inverted, they become attached: they may grasp form as the self or form as belonging to the self. Through discrimination regarding characteristics, there arise names, indications, and expositions. These two, name and form, are both unreal. They are all false dharmas subject to change and decay, like illusions and dreams. The substance of form is not firm or enduring, but resembles a dream scene; even the other four skandhas are likewise unreal. All are merely conventional designations established through words.

Contemplating in this way, when one has clearly understood, one no longer perceives suffering. Because there is no grasping at conditions, the mind possesses nothing. Because it accords with the truth, it does not grasp at conditions. Since there is nothing whatsoever, what could accord with such grasping at conditions? Therefore, regarding the realm of nirvana, all perception ceases and all objects of knowledge are extinguished.

– O Infinite Adornment! Because the three realms arise from perception and mental activity, they are called the illusory three realms. Perception and mental activity are themselves also unreal. This perception is precisely attachment to form. All mental activity is associated with feeling, perception, formations, and consciousness. The original nature of dharmas is neither associated nor unassociated; even non-perception is not mental activity. The original nature of perception and mental activity is empty. All verbal expressions are likewise illusory; words are employed only to disclose the quiescent nature.

– O Infinite Adornment! Because the original nature of dharmas is merely a provisional designation, everything expressed concerning it is also equal.

– O Infinite Adornment! Bodhisattvas should clearly understand the truth within this Dharma. That is to say, because the Buddhas, the Tathagatas, have completely severed all fetters, nothing they expound is ever false or futile. You should carefully reflect upon this and entertain no attached conceptions. Do not discriminate among any dharmas and do not engage in conceptual proliferation. Understand that all dharmas lack intrinsic nature, give rise to compassion for sentient beings, contemplate and realize such a Dharma gateway, and reveal and expound it for the benefit of all.

What is this Dharma gateway? It is to thoroughly understand ignorance and the other conditioned dharmas, and to awaken to wisdom, vision, and the other unconditioned dharmas. One should realize and enter pure wisdom, free from conceptual proliferation regarding all conditioned and unconditioned dharmas.

Though beyond enumeration, one enters enumeration and abides in enumeration. By thus conforming to dharmas that are beyond enumeration, one realizes and enters the pure gateway of the unconditioned, attains the radiance of wisdom that universally illuminates, and embraces all dharmas so that they are neither lost nor impaired. Through awakened wisdom and skillful means, one can extensively expound the dharmas for sentient beings.

– O Infinite Adornment! This is the gateway of dharani realized and entered by bodhisattvas. Through this gateway, vast and differentiated awakened wisdom arises, and one can develop the skillful resolve to expound the meanings of the Dharma.

– O Infinite Adornment! What is the gateway of dharani herein? This bodhisattva is able to attain skillful means for retaining all dharmas. Abiding in pure and skillful resolve, this bodhisattva exercises eloquence in expounding the Dharma. Through unobstructed wisdom concerning meaning, the bodhisattva contemplates the original nature and intrinsic nature of all dharmas. Yet the intrinsic nature of all dharmas is originally without abiding, name, or characteristic; it is unestablished and cannot be disclosed, but is expounded only through conventional language. The original and intrinsic nature of all dharmas is inexpressible, neither coming nor going, and devoid of written characters; written characters are originally pure and perform no function. Because the original nature of all dharmas is like space—uncreated, unarisen, signless, and pure—space is used to reveal and expound them. Yet these Dharma gateways are devoid of any Dharma gateway, for the Dharma gateways are pure, ultimately undefiled, and do not follow defilement. Because all dharmas ultimately do not arise, the intrinsic nature of dharmas also does not arise. Therefore, one should know that all dharmas spoken of throughout the three times have an intrinsic nature that is no nature; nevertheless, one should not grasp dharmas as having no nature. This is the bodhisattvas’ dharani gateway of nonattachment, for all Dharma gateways of the bodhisattvas are pure.

All dharmas possessing characteristics are revealed and expounded in this way, yet those characteristics are precisely not characteristics: they are neither created nor destroyed, and are free from craving and hatred. Therefore, one should know that this gateway of characteristics is not a gateway. Because the gateway is pure, one enters the pure Dharma gateway without characteristics. This is intended to make it clearly understood that the gateway of characteristics is nonexistent. It is not expounded in this way through the meaning of existence; because there is nothing to be done, one enters the Dharma gateway without characteristics.

– O Infinite Adornment! The Dharma gateway without characteristics has been taught in this way for the sake of the pure dharani.

– O Infinite Adornment! The Dharma gateway thus taught resembles space. All dharmas depend upon space for their arising and cessation. The nature of those dharmas of arising and cessation is entirely equal, without arising or cessation and without anything embraced. All dharmas should be understood in this way. All dharmas are neither embraced nor not embraced, neither the same nor different; even the slightest dharma cannot be apprehended. Through this, one can understand the gateway of characteristics, for it is revealed and expounded by attaining the pure gateway of signlessness.

– O Infinite Adornment! What is called signlessness is precisely without body, without the designation of a body, without name, without phrase, and without manifestation. Within this doctrinal meaning, one should clearly understand that gateway without characteristics to be identical with space.

Although space is spoken of, there is neither space nor any exposition that discloses space. This is the Dharma gateway in which ignorance follows the power of luminous wisdom.

The bodhisattva is able to realize and enter the purport and skillful means of the gateway of dharani. Through this realization and entry, there is neither contention nor forgetfulness. The bodhisattva then realizes and enters the unbroken gateway of dharani and its secret language, like the dragon king Anavatapta sending down a great rain whose drops fall without cease.

“Boundless Adornment, what is the meaning of the term ‘dharani’ spoken of above?”

Bodhisattva Boundless Adornment said, “Blessed One, dharani is a provisional designation and a skillful means that accords with the mysteries of all dharmas; its function is to retain and recollect all dharmas universally; and it consists of the phrases and words by which the Dharma is taught. Through the power of wisdom, one enters the category of dharanis in this way. Through excellent awakened wisdom, one must retain the immeasurable and boundless power of bodhi.

“Blessed One, as I understand it, this skillful exposition of boundless wisdom is revealed and widely propagated for the benefit of all sentient beings, so that the true Dharma will not be cut off.

“Blessed One, this dharani is the great expanse of space and the great, extensive teaching. For this reason, it can be proclaimed universally and extensively. Because it can embrace beings through impartial exposition, it is called a vast, skillful revelation and dissemination that accords with the teachings. Through perfect mastery of the distinctions among written characters, one attains unobstructed eloquence in expression. Through skillful speech that examines meanings, one attains unobstructed eloquence in meaning. Through skillful revelation that definitively establishes all dharmas, one perfectly attains unobstructed eloquence in Dharma.

“Out of compassion for sentient beings and with a mind of great loving-kindness and compassion, one is able to embrace them. Having embraced them, one gradually tames them and enables them to attain purity, to be free from conceptual proliferation, and to expound the Dharma of impartial relinquishment.

“Blessed One, when this secret, skillful Dharma gate of dharani is expounded, immeasurable and boundless skillful meanings issue from the Buddha’s golden mouth.”

The Buddha told Bodhisattva Boundless Adornment, “This Dharma gate is precisely the Tathagata’s gateway of speech into omniscience. Through this gateway, all dharmas can be expounded by means of language. The Tathagata abides in natural wisdom—boundless, pure, and ultimately purified—and, from where there is neither abiding nor establishment, expounds this vast and exceedingly profound Dharma gate.

“Boundless Adornment, the Tathagata has said that all dharmas are Buddha-Dharma. Because one can clearly and skillfully know all dharmas, they are called Buddha-Dharma. Since the original nature of all dharmas is identical with Buddha-Dharma, all dharmas are Buddha-Dharma.

Because one can clearly know dharmas and non-dharmas, it is said that one can clearly know all dharmas. One who can clearly know all dharmas can clearly know the dharani gate. This dharani gate can universally enter all dharmas; that is, it enables speaking, exposition, and discourse.

All speaking, exposition, and discourse are expressed through written characters. Among these characters, the first is the letter ‘a,’ and the last is the letter ‘ha.’ Just as, when entering the womb, being conceived, and dwelling in the womb, the mother comes first; and just as, in regard to the seed and its growth, the father comes first; so too, all combinations and distinctions of written characters begin with these letters of the alphabet.

When written characters arise, the letter ‘a’ comes first and the letter ‘ha’ comes last, while the other characters lie between them. In accordance with appropriate combinations, all written characters come into being. This is precisely the gateway through which one enters the dharani of language.

“One should further clearly understand that all conditioned dharmas are subject to destruction. Just as written characters, once writing has been learned and accomplished, will eventually be erased, so all functions and activities that are established will ultimately be destroyed. Just as those conditioned dharmas arise through combination and perish when there is no combination, so the conjunction and combination of two factors establish all craving and views within the three realms; likewise, through the conjunction and combination of two factors, all conditioned dharmas are established.

“By contemplating in this way, one can gradually accomplish the Dharma gate of non-action. Through this, one can expound the dharani gate of arising and cessation, enabling bodhisattvas swiftly to perfect skillful means. Just as among the letters ‘a’ comes first and ‘ha’ comes last, after realizing this one should employ speech, exposition, and discourse, skillfully enter all the mysteries of language, and further clearly know the unobstructed Dharma in order to reveal and proclaim it.

“Boundless Adornment, just as the letter ‘a’ comes first among the letters and all the other written characters are established in dependence upon it and inscribed through mental attention, while after the letter ‘ha’ no further written character can be established, so through these two kinds of mental attention all conditioned activities can arise. Both of these discriminations are unreal, for in true reality there is neither the original nature nor the intrinsic nature of written characters, neither discrimination nor non-discrimination, and not even the slightest thing is produced therein.

“Boundless Adornment, all dharmas are known through wisdom. This wisdom arises entirely from written characters. Since these written characters are not established, that wisdom likewise has no form that can be apprehended, for in true reality there is originally no form. By entering such formlessness, one relinquishes all contrived activities. Because there is no action, one relinquishes all conditioned phenomena.

“Boundless Adornment, this is the pure and skillful Dharma gate of dharani. When bodhisattvas study this Dharma gate, they can initiate all unobstructed activities, proclaim the true Dharma for sentient beings without deficiency, refrain from abiding in attachments, and distance themselves from perceptions and mental constructions, because they have entered the wisdom of the unobstructed Dharma and realized boundless wisdom.

“Boundless Adornment, when bodhisattvas have made universal use of all names and terms, yet clearly understand that all dharmas exist only as verbal expressions and possess no reality, then, having understood this, they should enter the skillful means of the dharani gate.

“How should they enter the skillful means of the dharani gate? Clearly understanding that all names and words originally have nowhere to abide, they do not abide in any dharma; they do not abide within, without, or in between. Nothing whatsoever can be apprehended anywhere. Names and terms are established solely in dependence upon verbal expression. As soon as names and terms are established, they clearly understand them in accordance with reality—as suchness. Through this suchness, they should clearly understand that all dharmas originally have neither names nor verbal expression. This is the ground of the Buddhas’ powers, wisdom, and fearlessness. With regard to all dharmas, bodhisattvas should use this Dharma gate to reveal and expound them.

“The Tathagata teaches that all dharmas are neither of one nature nor of different natures, because dharmas possess neither a single nature nor different natures. None of these dharmas arise or exist. The dharmas revealed in this way likewise do not exist.

Since dharmas do not exist, they are themselves signless. Being signless, they are free from aspiration. If all dharmas are empty, signless, and wishless, then they cannot be known or comprehensively known.

Therefore, one should not say that dharmas exist or do not exist. Statements of existence and nonexistence are merely verbal expressions, and one should not become attached to them. The Buddha has always taught that if a person is unattached to all dharmas, this is the true ultimate meaning.

If a person harbors attachment, then attachment arises toward every dharma. All such attachments are corruptible dharmas; they are empty and consist only of delusion, discrimination, and conceptual proliferation.

“Boundless Adornment, you should contemplate the exposition of all dharmas; yet those dharmas are in truth neither revealed nor spoken. How, then, could there be within them a speaker who expounds them for others?

“Boundless Adornment, this pure Dharma has been expounded by the Tathagata. Anyone able to understand it clearly should be called exceedingly rare.”

– O Boundless Adornment! Although today, before me, you have heard such a Dharma, and although most of you are able to understand it well, give rise to resolute understanding, and abide in pure faith, among beings in future ages few will understand this Dharma. The only exceptions will be those who now draw near to the Buddha and make great vows, resolving that in future lives they will bring peace, happiness, and benefit to sentient beings and will uphold the Tathagata’s teachings. Those who now attend upon and make offerings to the Tathagata, with deep faith and firm understanding, will be able to realize this dharani gateway.

– O Boundless Adornment! Because bodhisattvas made offerings to the Buddhas in the past and furthermore gained faith in and understanding of the profound teachings, they aspire to the Great Vehicle and advance toward profound and vast practices.

Those of the Sravaka Vehicle, weary of and detached from the three realms, diligently cultivate the profound teachings, yet such persons have never before heard this deep and wondrous Dharma.

– O Boundless Adornment! Wishing to benefit sentient beings of this kind and enable them to realize immeasurable, vast knowledge of all modes, the Tathagata again teaches this profound Dharma. This Dharma cannot be understood or practiced by foolish ordinary people who are deeply attached and do not seek the wondrous Dharma. This wondrous Dharma is the refuge of those who practice in accordance with principle, are fully endowed with roots of virtue, fear wrongdoing, and seek liberation.

– O Boundless Adornment! Today the Buddha continually teaches the Dharma to you and the entire assembly without weariness. This is because, in the past, while the Buddha was practicing the bodhisattva path, he diligently cultivated and studied this profound, wondrous Dharma for immeasurable kalpas. Having cultivated and studied it, he then dedicated the merit to all sentient beings, thinking: “How shall I turn the unsurpassed Dharma wheel for sentient beings and reveal unsurpassed wisdom to them, so that the lineage of the Buddhas will never be severed?”

– O Boundless Adornment! Because of the Tathagata’s former vow to ensure that the lineage of the Buddhas would never be severed, he uses his awe-inspiring power to sustain this dharani gateway, revealing and expounding this profound Dharma so that it may spread widely everywhere and enable sentient beings to awaken to and enter the Buddha-Dharma.

– O Boundless Adornment! If you now wish to follow the Buddha’s example, whenever sentient beings seek the true Dharma, you must reveal and expound it to them without becoming weary.

– O Boundless Adornment! In the great assembly, bodhisattvas expound and reveal to others the Dharma they themselves have heard. Through this, they will draw near to the Buddha’s wisdom and swiftly realize the dharani gateway. By realizing dharani, they can, with little effort, uphold this pure and luminous Dharma gateway.

– O Boundless Adornment! The intrinsic nature of all dharmas is pure. Since the intrinsic nature of dharmas is neither associated nor unassociated, neither conjoined nor unconjoined, there is still no dharma whatsoever within dharmas. Since no dharma exists, nothing can be revealed or taught, except for the purpose of ending the causes of accumulation. Because the causes of accumulation are ended, detachment is attained; because detachment is attained, quiescent cessation is attained.

The Tathagata proclaims this teaching to enable sentient beings to understand clearly. The intrinsic nature and self-nature of all dharmas are originally without cause; therefore, there is no cause to be ended. Because there is no cause to be ended, there is neither separation nor cessation.

– O Boundless Adornment! Behold how pure the Buddha’s teaching of the Dharma is. If a person observes the Tathagata by means of dharmas, that person’s vision of the Tathagata is impure. For the Tathagata is neither dharma nor non-dharma. The Tathagata does not abide in even the slightest dharma, much less in non-dharma. The Tathagata transcends all representations through dharmas and cannot be expressed in words, for all language is pure. Therefore, the Tathagata is exceedingly vast, profound, and immeasurable. The Tathagata is not represented by form, nor by feeling, perception, formations, or consciousness. Nor is the Tathagata the liberation that comes through the complete cessation of form, or the liberation that comes through the complete cessation of feeling, perception, formations, or consciousness. Therefore, the Tathagata transcends all representations through dharmas. He is neither associated nor unassociated with form, feeling, and the other skandhas or with any dharma; yet with regard to all conditioned and unconditioned dharmas, he is universally liberated, without discrimination or conceptual proliferation. The Tathagata is not associated with attachment to form, nor is he associated with attachment to feeling, perception, formations, or consciousness. He has forever severed all roots of attachment and has also departed far from the roots of all dharmas. That is to say, the Tathagata is free from conceptual proliferation, neither enters nor departs, has transcended all currents, and neither abides in the realm of unsurpassed Buddhahood nor fails to abide there. Therefore, it is said that the Tathagata does not abide in even the slightest dharma and neither grasps nor rejects.

When teaching the Dharma, one should expound it in the same manner as this teaching concerning the Tathagata. Because the Tathagata is not associated, the Dharma of the Tathagata is likewise not associated. As it is with the Dharma of the Tathagata, so it is with all dharmas. According to the principle of reality as it truly is, all dharmas are suchness. Therefore, the Buddha taught that all dharmas are true suchness. The true suchness of all dharmas and the true suchness of the Buddha are without difference or distinction; they are neither one nor different. This is because the Tathagata abides in the non-discriminating Dharma, which is not conceptual imputation.

– O Boundless Adornment! When the Tathagata teaches the Dharma, he never transcends all dharmas, for there is not the slightest dharma that can be transcended.

– O Boundless Adornment! When the Tathagata attained unsurpassed bodhi, in truth there was no dharma whatsoever attained at that time, for all dharmas are unattainable. He neither discriminated nor perceived any dharma or non-dharma, nor did he engage in mental construction. With regard to the pure Dharma-nature, he neither abided nor established anything. When discerning and clearly knowing dharmas in this way, there was likewise no one who knew or discerned them.

– O Boundless Adornment! These expressions of ultimate meaning that have been expounded are the Tathagata’s expressions that are not expressions, for expressions are originally pure. For this reason, bodhisattvas realize the wisdom of the purity of all expressions. Through this, they can enter the dharani gateway of boundless principles and meanings, yet there is not the slightest dharma that can be realized or entered, for there is neither coming nor going.

– O Boundless Adornment! In the expressions that have been spoken, no expression can originally be apprehended, for an expression is originally not an expression. All expressions should be clearly understood in this way. Such expressions are expressions of disenchantment and detachment. Having become disenchanted with and detached from expressions, one sees that expressions are false. If expressions are false, one becomes disenchanted with and detached from expressions. All such expressions are expressions of complete cessation. If they are expressions of complete cessation, they are expressions of true suchness. If they are expressions of true suchness, they are ultimate expressions. If they are ultimate expressions, they are expressions of utter cessation. If they are expressions of utter cessation, they are expressions of nirvana. If they are expressions of nirvana, they are not conventional: no expressions are established, nor is anything revealed or taught.

– O Boundless Adornment! A single phrase is said to enter all dharmas equally. What is this single phrase? It is precisely the phrase of disenchantment. Within disenchantment, there is originally no phrase. All these phrases are themselves disenchantment; thus a phrase is also not a phrase, because the phrase is pure. If the phrase is pure, then nirvana is pure. If nirvana is pure, then the phrase is pure. Such textual phrases are all inexpressible. Although words are used to proclaim and reveal textual phrases, if one searches throughout the ten directions for the speaker of those words and for whom they are spoken, neither can be found. Therefore, all verbal expression is empty. Since verbal expression is empty, there is no meaning. One should not engage in discriminating conceptual proliferation therein and establish such meanings of phrases. All are meanings of phrases free from discrimination, meanings of phrases devoid of conceptual proliferation. Therefore, when practitioners of contemplative conduct seek and examine the meanings of all phrases, they should know that all are the quiescent extinction of nirvana. Such textual phrases are not different from nirvana and are also inexpressible. Yet it is not that they are not different, because verbal expressions and textual phrases are all false and illusory. Because textual phrases are pure, skillful means are employed in exposition to indicate the meanings of phrases, but not to indicate ultimate reality. If this is neither indication nor non-indication, then it abides in the Middle Way. If it abides in the Middle Way, it is free from discrimination, because discrimination has ceased therein. When one realizes and enters this equality of the Dharma-nature, there is no longer any place where even the slightest evil conduct can be practiced, because nothing can be attained.

The Buddhas teach that when practitioners of the bodhisattva vehicle have not even the slightest dharma that can be practiced, this itself is the practice of bodhisattva conduct, because they abide in the unsurpassed, pure dharani gateway.

– O Boundless Adornment! The Buddha will now proclaim a dharani phrase. By means of this phrase, bodhisattvas attain dharani and are able to reveal the boundless treasury of the Dharma. These bodhisattvas abide on the stage free from contention, because they can refute heterodox doctrines, because they are utterly quiescent, and because they expound the Dharma extensively. This is the dharani phrase of that Dharma gateway:

Đát điệt tha nhã duệ - vi nhã duệ - ô kế - ô ca phiệt để - a lộ kế -a lộ ca phiệt để - bát ra bệ - bát ra bà phiệt để - na rị thiết nãnh - nễ na rị thiết đàm phiệt để - yết thế - yết tha phiệt để - thú thát nãnh - bệ thú thát nãnh - bát rị thú thát nãnh - cật rị gia - cật rị gia phiệt để - ôn đát ra ni - san đát ra ni - ma ha tỳ xã duệ - ma ha tỳ xã gia phiệt để - a nộ san địa - a bát ra để - san địa - du già ma nại đà - tất địa - tất đà yết thê - tất đà yết tha phiệt để - ma để - ma để bát ra bệ - ôn đát rị - ôn đát ra phiệt để - nhĩ ma rị - di ma ra nộ tán địa – tát lê - tát ra phiệt để - tát ra nộ già để - ta mĩnh - ta ma lam bà nhĩ già để - yết để - a nễå già để - a bát ra để nễ phiệt để – di thế sái - di thế sái phiệt để - a ma hê nễ - nễ ma hê nễ - bát ra ma hê nễ - ô hà ô đát ra

nãnh - ma ra bát na duệ - a thế sát - a nộ ba thế sát - a nộ già mê - a bát ra để già mê - a già đế -a na già đế - già để nhĩ thú đà nễ - bát rị thú đệ - cương kiệt sai chế na nễ dạ đế - ma để bát ra tị đế - ma để tỳ thú đà nễ - tam mạn đa nộ yết đế - mạn đa bát rị phược lê - tam mạn đa tỳ thú đà - nễ a nộ ba ngật ra hứ - a nễ ngật ra hứ đế - hứ ra na thê - a ra tha tỳ thú địa bát ra mĩnh - hê đô nễ địa san ninh bát ra tị để - bát ra tị đa phiệt để - tỳ nễ thiết giả duệ - tị nễ thuyết giả gia nộ yết đế -a nan đa ra thê - a nan đa bí ngật ra hế - ma xã tỳ thú địa a nộ kiệt ra hế - bát ra kiệt ra hà tỳ thú đả nễ - a địa da đa ma tỳ kiệt đế - ma hứ ra đà tỳ thú đà nễ - bí địa da nộ kiệt để - bí địa da nộ tán địa - bát rị thú đà nễ.

– O Boundless Adornment! This is the dharani phrase. By means of this phrase, bodhisattvas can clearly recollect the Dharma treasuries of immeasurable Tathagatas. They can also reveal and expound them, enabling sentient beings to abide on the stage free from contention. Moreover, they can attain skillful means for entering all principles and meanings, clearly comprehend immeasurable, vast distinctions of wisdom, and bring all their practices and vows to complete fulfillment.