大寶積經

CHAPTER TWO: THE DHARANI OF DELIVERANCE

At that time, Infinite Adornment addressed the Buddha, saying: “World-Honored One! What is called the Dharma gateway of the dharani of deliverance?”

The Buddha said: “Infinite Adornment! This is the Dharma seal that delivers one from all written characters. All dharmas are encompassed within it.

“What is meant by ‘encompassed’?

“It is because they are equal. All enter into equality, yet no dharma is seen to enter into equality. They cannot be distinctly known, for they are unobtainable.

“When there is no discrimination regarding the true intrinsic nature of all dharmas, all dharmas are encompassed therein, for they are free from both conditioned activity and non-activity.

“Dharmas are expounded through written characters and verbal activity. Because these two are not in accord with reality, and because their nature is equal, all written characters and verbal activity are likewise entirely equal.

“Among all dharmas, whatever is expressed in words is not in accord with reality. This is the true meaning of all dharmas: all phrases and verbal activity are nonexistent. Because they are nonexistent, there is no true disclosure or exposition.

“The unreality of written characters and verbal activity just spoken of is precisely the statement that all dharmas are without differentiation, the statement that they possess no superior distinction, and the statement that all dharmas are without establishment.

“This most profound Dharma cannot be proclaimed. All dharmas are neither real nor unreal, for the original nature of all dharmas cannot be seen or attained through exposition by written characters and verbal activity.

“All dharmas are without original nature. Such dharmas are neither created nor uncreated, neither identical nor different, neither quiescent nor non-quiescent. Even so, dharmas abide in both quiescence and non-quiescence. Although abiding is spoken of herein, there is still nowhere that they abide, nor do they undergo alteration. Neither do they abide in a dharma that does not undergo alteration.

“Why is this? Because dharmas are originally without abiding and do not fall within enumeration. Nor can dharmas be made to fall within enumeration through teachings established by enumeration.

“All expositions through written characters and verbal activity are unobtainable; they abide neither in any particular place nor in all places. Such written characters and verbal activity come from nowhere, go nowhere, abide neither in the middle nor on either side. All written characters and verbal activity are karma yet are not karma, for they perform no function.

Since the intrinsic nature of all written characters and verbal activity is empty, written characters and verbal activity are themselves entirely empty. Since intrinsic nature is empty, other-nature and the nature of both self and other are also empty. Because self and other are empty, they are quiescent.

Because they are quiescent, they are extinguished. If they are extinguished, then all dharmas are precisely the gateway of extinction. On this basis, the names of dharmas are spoken, whether as written characters or as verbal activity.

All such gateways are likewise unobtainable, for the gateway is pure and because nothing whatsoever exists.

“Through these gateways dharmas are expounded, yet within this gateway there is ultimate purity, whereby one may enter all dharmas equally. This is disenchantment.

“What is disenchantment? It is precisely the original nature of craving. The original nature of craving is purity. Since it is pure, it is ultimate. Since it is ultimate, how could craving exist, and how could verbal expression exist?

“Infinite Adornment! The foregoing is a brief explanation of the pure gateway of dharani, the Dharma gateway free from discrimination and conceptual proliferation.

“Having entered this gateway, one can destroy the heavy obstruction of the darkness of ignorance and accord with the illumination of awakening. With regard to all dharmas, one enters the radiant and pure Dharma-eye dharani gateway and can realize the Dharma gateway that expounds the distinctions among written characters. Through this gateway, one enters the wisdom of all modes and draws near to the Buddhas.

Among all dharmas, one becomes a valiant champion capable of crushing non-Buddhist teachings, subduing the armies of Mara, enabling sentient beings to increase their roots of goodness, and entering the secret Dharma treasury of the Tathagata. One then attains the Dharma gateways and dharani gateways. Through this Dharma gateway, one attains great Dharma illumination concerning the ten powers of wisdom and swiftly perfects the wisdom powers of the Tathagata.

“Infinite Adornment! The Buddhas take the ten powers of wisdom as their strength, as the unsurpassed strength that transcends every worldly power, and thereby can utter the lion’s roar amid the great assembly.

“What are called the ten powers of wisdom?

“Infinite Adornment! With unsurpassed wisdom that knows all modes concerning what is possible and what is impossible, the Tathagata knows in accordance with reality what is possible and what is impossible. This is the first wisdom power of the Tathagata.

“Through this unsurpassed wisdom, the Tathagata, established in the state of a great sage, expounds the true Dharma for sentient beings and turns the unsurpassed Dharma wheel for them. Moreover, with non-discriminating wisdom, the Tathagata knows in accordance with reality the karmas of the past, present, and future and the causes appropriated by those karmas—whether wholesome or unwholesome—in their immeasurable modes of activity, without attachment or obstruction. This is the second wisdom power of the Tathagata.

“With non-discriminating wisdom that knows all modes, free from attachment and obstruction, the Tathagata can skillfully know the immeasurable courses of karma of all kinds of sentient beings. This is the third wisdom power of the Tathagata.

“With unsurpassed wisdom that knows all modes, the Tathagata knows in accordance with reality all immeasurable superior resolutions, discriminations, and false discriminations. This is the fourth wisdom power of the Tathagata.

“The Tathagata knows in accordance with reality all immeasurable causes and all immeasurable conditions upon which the world depends and abides. This is the fifth wisdom power of the Tathagata.

“The Tathagata knows in accordance with reality the causes, the conditions, and the knowledge and vision that lead directly to the path. This is the sixth wisdom power of the Tathagata.

“With his unobstructed divine eye, the Tathagata knows in accordance with reality the births and deaths of sentient beings. This is the seventh wisdom power of the Tathagata.

“The Tathagata knows in accordance with reality all meditative absorptions, liberations, samadhis, attainments, and pure freedom from defilement, whether entering or emerging from them. This is the eighth wisdom power of the Tathagata.

“The Tathagata knows in accordance with reality all former lives. This is the ninth wisdom power of the Tathagata.

“The Tathagata knows in accordance with reality the exhaustion of the outflows. This is the tenth wisdom power of the Tathagata.

“Infinite Adornment! The Tathagata has perfected such immeasurable and unsurpassed wisdom powers that know all modes. In order that the bodhisattvas and all sentient beings may be embraced by the Buddha’s wisdom and realize the pure wisdom of the Dharma, the Tathagata reveals the boundless treasury of Dharma.

“Good man! You should now contemplate how the Tathagata teaches these most profound, pure, and difficult-to-understand wisdom powers. All dharmas are called the Tathagata and the wisdom powers of the Tathagata. Yet those dharmas can neither be seen nor expressed.

“Infinite Adornment! The wisdom powers described above constitute the unsurpassed, ultimate, and steadfast Dharma gateway of the Tathagata. Abiding therein, the Tathagata reveals the essential principle of this Dharma. Through this essential principle, the wisdom powers are established. The capacity to expound the non-establishment nature of all these dharmas is itself taken as the wisdom powers.

“Such wisdom powers have no nature of arising, possess no intrinsic nature, and are free from intrinsic nature. The ten wisdom powers of the Tathagata, perfected in this way, can disclose immeasurable and boundless meanings and principles of the utmost profundity.

“Infinite Adornment! This is the unsurpassed Dharma gateway of the Buddhas. Abiding in this Dharma gateway, one can expound the ten wisdom powers of the Tathagata and can expound the gateway of purity and the gateway of universal purity of these wisdom powers.

“Infinite Adornment! The Buddha will now further teach a dharani for the bodhisattvas, so that they may attain purity within this Dharma gateway. You should listen attentively and receive it.”

The Buddha then spoke the dharani as follows:

“Đát điệt tha bát ra mâu chiết ninh - nễ mâu chiết ninh - mâu chiết ninh - tùy bát ra muộn chiết nễ - a chiết lê - a tỳ gia trạch nễ - bát ra bà nộ yết đế - đế thệ - ma ha đế thệ - a bát ra để gia - mạt ra ni - a na mạt ra ni - a mạt ra noa tỳ thú đạt nễ - nễ đà na bát ra phệ thiết nễ - đột ra a nễ khất túng bát nễ - mạt ngu - mạt ngu tát phược lê - tát phược ra vĩ thú đàn nễ - mẫu đạt ra - mẫu đạt ra vĩ thú đàn nễ - tát bát rị phược lê - tam mạn đa bát lê phược lê - a yết ra nỗ ma để - yết tha ta đàn nễ - tăng yết ra ni ma chế đàn nễ - thú lê - thú ra mị rị duệ - a cát ra ni - ô ba na mạt để - nễ na lê thiết nễ - tam mạn đa ba lê phổ lý dã yết đế - đà la nỗ yết đế - a nễ mê thiết nễ - a tán nễ mê thiết nễ - đà la ni yết đế - nễ đà na bát rị thú đàn nễ - a nỗ đạt ra tỳ bà tỉ nễ - bạt trí

lệ - bạt đạt ra phiệt đế - mạc di - mạc xí phiệt để - san đà ra ni - ô phiệt đà rị ni - a nan đa bát ra bá phệ - bát ra bộ da bát rị phược lê - thiết nễ - bát rị ta thiết nễ - ma ha phược ca thế - a ca xả ta mâu tát ra ni - nhĩ để di ra ca ra ni - tát bà nhã bát thả tỳ thâu đạt nễ - niết bàn na bát thả san na rị thiết nễ - ta bà ha.

O Boundless Adornment! This is the Dharma-seal dharani, within which all dharmas are contained. Bodhisattvas who cultivate in accordance with it attain wisdom and unobstructed eloquence and can skillfully comprehend the supreme dharani phrase of deliverance.

What is called the supreme dharani phrase of deliverance?”

The Buddha then spoke the dharani:

“Tá yết ra á bát diễn đa - tô mế rô ra đát na ta yết ra san nễ chiết gia - a tỳ đát nễ - a tam tỳ đát nễ - a tỳ mạt lê - bạt chiết ra san nễ - niết bệ thiết nễ - a khất sô tỳ nễ - a tăng khất sô tỳ nễ - a khất sa gia - a tị dạ dĩ - khất sa gia a bát diễn đế - a khất sử na khất sa diễn đa tát điệt lý thế - a bát rị khất sa duệ - a tỳ khất sớ tị nễ - a tỳ yết lê - a tỳ yết la nhã na yết ra ni - ta bà ha.

O Boundless Adornment! This is the supreme dharani phrase of deliverance. Bodhisattvas who diligently cultivate this Dharma can cause their wisdom to grow as vast as the ocean.

With a mind of great loving-kindness, they can console sentient beings, saying: ‘I shall transmit and bestow upon you the vast Dharma, dispel the darkness of your ignorance, bring an end to your afflictions of birth and death that have neither beginning nor end, free you from craving and attachment, and carry you beyond every current of birth and death.’ The bodhisattva radiates vast Dharma-light, causing the wholesome roots of sentient beings to grow so that they may attain ultimate liberation.

This bodhisattva serves as an excellent guide upon the path, enabling them to enter the wisdom of all modes, and does not allow even a single sentient being to regress from this unsurpassed wisdom.

With a mind of great loving-kindness, this bodhisattva can bring all sentient beings into accord with the meanings of the Dharma that they have never before heard or received, enabling them to attain the quiescent wisdom of non-arising and unobstructed eloquence.

O Boundless Adornment! When bodhisattvas wish to expound the Dharma, they should gather their mindfulness upon this dharani phrase so that the meanings of the Dharma may continue without interruption. That is to say, seated upon the lion throne, bodhisattvas use unobstructed eloquence to contemplate the immeasurable virtues of the Tathagata, and through this their wisdom becomes vast and pure.

When sentient beings assemble at a Dharma gathering to hear the Dharma, bodhisattvas should regard them with great compassion and, using vast wisdom, reveal the definitive meaning just as it truly is, neither adding nor subtracting anything. Bodhisattvas clearly understand the faculties and dispositions of their listeners and expound the Dharma extensively for them with clear, decisive, and excellent speech, sentences, expressions, and words. Through such exposition, the bodhisattvas’ wholesome roots can increase.

The Tathagata can use immeasurable analogies to proclaim and reveal such a dharani gateway. If you can proclaim the unsurpassed true Dharma in this way, you abide in the work of the Buddha and will swiftly perfect the four fearlessnesses.

O Boundless Adornment! With vast, pure wisdom and skillful means, these bodhisattvas can skillfully cultivate the practices that give rise to supernormal powers and can embrace vast wisdom.

What are the practices that give rise to supernormal powers?

Bodhisattvas abide in supernormal powers without any thought of reliance, like empty space. They skillfully analyze the great elements and clearly know that the Tathagata has perfected boundless, unobstructed wisdom. Through the power of this wisdom, the Tathagata definitively understands that, among all dharmas, there is not the slightest dharma that can be apprehended.

He abides in non-attainment and in the unequaled, yet does not perceive any non-attainment or any unequaled state. He abides in the aranya, in non-attachment, and in pure wisdom. There is not the slightest dharma that he does not clearly know and clearly see.

Far removed from the darkness of ignorance and entirely unobstructed, he skillfully abides in immeasurable and boundless wisdom. Thus, the Tathagata equally sees and knows all dharmas as illusions and dreams and can reveal the Dharma of contemplating the perception of ignorance. Therefore, we bodhisattvas must train in the Tathagata’s unobstructed wisdom.

This wisdom can skillfully discern the superior, middling, and inferior faculties and dispositions of all sentient beings, enabling bodhisattvas to abide in the practices of equality that give rise to supernormal powers. Through this, supernormal powers are perfected. Sustained by the power of these supernormal powers, they can skillfully abide in moral discipline, concentration, wisdom, liberation, the knowledge and vision of liberation, and the six paramitas.

Because they are embraced and sustained by reality, they can manifest immeasurably diverse supernormal transformations, attain mastery in the world, sit upon the lion throne, and beat the great Dharma drum, causing the entire assembly at every Dharma gathering to rejoice and bringing great benefit to all sentient beings.

O Boundless Adornment! It is like the encircling range of the Great Iron Mountains, which surrounds this world through the dominant power of sentient beings’ karma. Because this mountain range shields them, sentient beings do not smell the odors of the hells, hear the sounds of the hells, or see the hells.

In the same way, after skillfully cultivating this Dharma, bodhisattvas eliminate every obstructive dharma for sentient beings and bestow upon them all unobstructed dharmas. Skillfully sustained by vajra wisdom, these bodhisattvas penetrate deeply into this Dharma, abide in non-attainment, and are moistened by the sprinkling of amrita.

What is called the sprinkling of amrita?”

These bodhisattvas are not harmed by the mara of afflictions, the mara of the five skandhas, or the heavenly mara. Although at the time of death there is the mara of death, they nevertheless remain sovereign and do not conceive of death. This is because these bodhisattvas abide in emptiness, signlessness, wishlessness, and non-discrimination; they neither arise nor cease, neither come nor go, neither abide nor originate, and are neither defiled nor purified.

Nor are they timid; they are unobstructed and without attainment. Having relinquished pride, their minds are always humble. Inwardly they are free from delusion, and outwardly they discern clearly and skillfully.

They are not encompassed by seeing, hearing, sensing, or knowing. They clearly know that all dharmas are equal, enter and realize suchness within the Tathagata’s Dharma, and abide in true suchness, which is neither false nor subject to change. This is called the bodhisattvas’ realization and entry into prajnaparamita.

Bodhisattvas who abide herein accomplish boundless wisdom. Through the power of this wisdom, they can enter and realize the Tathagata’s inconceivable wisdom and secret teachings. They can thereby clearly and skillfully comprehend all dharmas.

What they see and know is inconceivable, without discrimination and without attainment, just as bodhi is inconceivable, without discrimination and without attainment. These bodhisattvas likewise neither discriminate nor conceptualize, being identical with bodhi. Within the ever-abiding meaning of bodhi, there is neither formation nor destruction, neither accumulation nor dispersion, yet they are able to perform all the works of a Buddha.

Regarding the gateway to quiescent Dharma taught here, bodhisattvas neither become attached to nor discriminate among deeds and their karmic results. They clearly and skillfully know the equality of karma and its results. Because of this equality, they do not perceive karma and its results, nor do they discriminate or cling to them.

These bodhisattvas have become unburdened of afflictions and karmic obstructions, have left the fetters far behind, and have thoroughly understood the Dharma gateways and this dharani of vision and knowledge. Because they abide in the gateway to pure Dharma, these bodhisattvas can travel throughout the worlds of the ten directions to teach and transform beings. Endowed with pure practices, they abide in nothing, are undefiled by worldly dharmas, and are worthy fields of merit for devas, humans, and all beings of the worlds to approach, honor, and make offerings to.

O Boundless Adornment! The Tathagata has said that making offerings to bodhisattvas of the eighth bhumi produces immeasurable merit; how much more so in the case of bodhisattvas who cultivate, realize, and enter this Dharma.

If bodhisattvas, with regard to bodhi, sentient beings, the dharmas of sentient beings, and worldly dharmas, have no attainment, discrimination, or conceptual proliferation, they can clearly understand this Dharma, practice it in accordance with reality, and worthily receive the vast offerings of the world. All sentient beings should make offerings to these bodhisattvas as they would make offerings to the Buddha.

O Boundless Adornment! If bodhisattvas study and cultivate this Dharma, they will be fully worthy of all offerings, escape every fear, and even be able to relinquish their lives and bodies. Although these bodhisattvas grasp nothing among all dharmas, they can embrace the vast Dharma.

They sit upon the seat of fearlessness and roar like lions. They subdue non-Buddhist teachers and their doctrines, vanquish Mara Papiyan and his armies, and can remove all that obstructs sentient beings. They will ferry sentient beings across in the vessel of Dharma, reveal to them the path to wisdom of all modes, establish all sentient beings upon the path that accords with the noble truths, disclose to them all dharmas conducive to bodhi, instruct them through the gift of Dharma, and enable them to attain joy in the Dharma.

O Boundless Adornment! If bodhisattvas can faithfully accept this dharani gateway, they are no different from those who have received a prediction of unsurpassed bodhi. These bodhisattvas will confer this prediction upon themselves:

“The Tathagata, the Dharma King, has revealed this treasury of Dharma, can securely seal this dharani, and can establish these Dharma gateways. The Tathagata embraces and accepts us; he is our father and the one who compassionately regards us.”

O Boundless Adornment! If bodhisattvas can give rise to resolute faith in the Tathagata and regard him as their benevolent father, they will enter the ranks of the Buddhas and be no different from a Buddha.

O Boundless Adornment! Within this chapter on the dharani gateways, this is the second dharani gateway of liberation, which expounds the Tathagata’s treasury of Dharma.”

CHAPTER ON THE PURIFYING DHARANI

At that time, the Blessed One surveyed the four directions and manifested various spiritual powers. Through the power of these manifestations, he enabled the bodhisattvas in the Dharma assembly to behold immeasurable Buddhas throughout the ten directions and to hear those Buddhas teach the Dharma.

The Buddha said to Bodhisattva Boundless Adornment: “Observe all dharmas. The Tathagata is uncreated, unconditioned, and quiescent, yet he can exercise such sovereign spiritual powers and possess such powers of wisdom and fearlessness.

O Boundless Adornment! The nature of the Tathagata is neither one nor different, nor is it neither one nor different. Because it has no existence, it is neither existent nor nonexistent. It is neither self-existent nor devoid of self-existence. You should know that within the nature of the Tathagata, not even the slightest dharma can be apprehended. Even in seeing and knowing thus, there is not the slightest dharma that can be seen or known. Since nothing can be seen, there is neither anything that exists nor anything that can be grasped.

O Boundless Adornment! The nature of the Tathagata is neither real nor unreal. If it were real or unreal, there would be a nature of the Tathagata or an absence of the nature of the Tathagata. The nature of the Tathagata is apart from existence and nonexistence, yet it has never been separate from them.

O Boundless Adornment! The intrinsic nature and original nature of all dharmas are like empty space. Before the Buddhas, the Tathagatas, appeared in the world, no such Dharma gateway had ever been taught.

O Boundless Adornment! If bodhisattvas understand this Dharma in such a way, they can produce immeasurable eloquence, expound all dharmas, and thoroughly comprehend the Buddha’s quality of fearlessness.

The quality of fearlessness spoken of above means attaining the Tathagata’s supreme quality of fearlessness, because with regard to all dharmas there is no grasping, no increase, no apprehending, no universal apprehending, and no following after them.

Whether or not the Tathagata appears in the world, the Dharma neither increases nor diminishes, nor does it universally increase or diminish. The intrinsic nature and original nature of all dharmas always abide; they abide as the fixed nature, the true nature of the dharmadhatu.

O Boundless Adornment! All dharmas abide in the fixed nature of all dharmas. Because they are thus unobtainable, all dharmas are merely false discriminations and are not formed through karmic results. Therefore, one can enter the gateway in which all dharmas are devoid of karma and its results. Because all dharmas thus lack intrinsic nature and thus lack reality, karma is not a cause that produces or destroys its results, nor is it a cause for the elimination of the various destinies and paths of existence.

The Tathagata merely follows worldly convention in saying that among all dharmas there are causes and non-causes, because causes function independently and because there is no cause. This is the Tathagata’s quality of fearlessness. Because the Tathagata is endowed with immeasurable eloquence, he enters the state of great fearlessness.

O Boundless Adornment! What is fearlessness? It is precisely the Tathagata’s four kinds of fearlessness. Even pratyekabuddhas do not possess these four kinds of fearlessness, much less shravakas and beings of the various worlds.

What are the four?

First, the Tathagata proclaims: ‘I am the Tathagata, the Worthy One, the Perfectly Enlightened One, the one who knows all and sees all.’ Among devas, humans, and all beings of the worlds, no one can validly argue that the Tathagata does not clearly know all dharmas. Therefore, the Tathagata attains supreme fearlessness. In the midst of the great assembly, he roars like a lion, and the Tathagata can expound the vast, extremely profound, unsurpassed teaching.

Second, the Tathagata proclaims: “I am one who has completely extinguished all outflows and afflictions.” Neither devas nor humans, nor anyone in all the worlds, can reasonably contend that the Tathagata has not completely extinguished all outflows. Because he has completely extinguished all outflows, the Tathagata is able to abide in ultimate peace and bliss and reveal the unsurpassed treasury of Dharma accumulated throughout immeasurable hundreds of millions of kalpas.

Third, the Tathagata expounds the path of deliverance, by cultivating which all suffering is utterly ended. Neither devas nor humans, nor anyone in all the worlds, can reasonably contend that by cultivating the path to the cessation of suffering taught by the Tathagata, one cannot attain deliverance. Because the Tathagata sees no characteristic of deliverance, he attains ultimate peace and bliss. He then demonstrates this Dharma for sentient beings and thus roars the lion’s roar amid the assembly.

Fourth, the Tathagata proclaims those dharmas that obstruct the path. Neither devas nor humans, nor anyone in all the worlds, can reasonably contend that the dharmas said by the Tathagata to obstruct the path do not constitute obstructions. Because the Tathagata sees no dharma that obstructs the path, he abides in supreme peace and bliss and roars the lion’s roar amid the great assembly. The Tathagata is able to turn this unsurpassed Dharma wheel, which no deva, human, or anyone in all the worlds can turn.

Boundless Adornment! These are the Tathagata’s four fearlessnesses. Bodhisattvas who diligently cultivate and study this Dharma will swiftly attain the state of fearlessness, the most excellent state among humans and devas.

Boundless Adornment! Because bodhisattvas skillfully cultivate emptiness, they are able to bring forth the inconceivable gateway of universal purity. Through this gateway, bodhisattvas initially clearly perceive that all dharmas are identical to the characteristic of empty space, neither two nor different; all dharmas are likewise.

Yet with regard to empty space, they neither discriminate nor engage in conceptual proliferation. These bodhisattvas attain skill in meaning: not even the slightest dharma is brought here from anywhere, taken away anywhere, or accumulated. Therefore, bodhisattvas are able to contemplate all dharmas as unaccumulated, neither coming nor going.

With respect to all dharmas, they act while there is nothing done; they kindle the great torch of Dharma and become the wisdom of Dharma for sentient beings.

Boundless Adornment! Observe how many benefits and how many great deeds this Dharma brings to bodhisattvas! These are precisely the Buddha’s ten powers of wisdom and four fearlessnesses. Yet not even the slightest dharma can be attained, nor is it unattained.

Boundless Adornment! All dharmas are identical to the characteristic of empty space. For the sake of bringing benefit, the Tathagata reveals and expounds karmic causes and their results. Yet within them, no benefit can be attained.

Boundless Adornment! This extremely profound Dharma is exceedingly difficult for all the worlds to believe. Because the world is perishing and destructible and is falsely established, it can neither believe and accept this Dharma nor understand it.

The world is entirely contrary to Dharma. Because of attachment, the world and a place in which it abides are spoken of as existing. Even if one should conceive of clinging to a dharma, there is still no dharma that can be grasped.

Because of their attachment to what is contrary to Dharma, beings give rise to disputes with the Tathagata and with the Dharma taught by the Tathagata. Moreover, they cannot comprehend the intrinsic nature and fundamental nature of all dharmas and turn away from the patient acceptance of the non-arising of dharmas. Therefore, they cannot understand this extremely profound teaching.

Boundless Adornment! For all devas and humans who believe words that accord with reality and are free from conceptual proliferation, the Tathagata reveals and expounds such a teaching.

Boundless Adornment! Herein there are no wholesome or unwholesome dharmas. All wholesome and unwholesome dharmas are quiescent. Wholesome and unwholesome dharmas do not know one another. Wholesome and unwholesome dharmas neither illuminate nor obscure one another. Because of the causes and conditions of attachment to wholesome and unwholesome dharmas, the Tathagata teaches that all dharmas are indeterminate, for true wholesome and unwholesome dharmas cannot be attained. If they are unattainable, they are indeterminate, because within them there is no cause and no cause can be perceived.

Boundless Adornment! You should now contemplate all dharmas as entirely indeterminate.

When bodhisattvas awaken in this way, then with respect to all dharmas, even the designation “indeterminate” is unattainable.

Such a Dharma gateway enables bodhisattvas to see unwholesome dharmas as they truly are, perfect relinquishment, and not abide in any dharma. Through the gateway of the indeterminate, they enter and realize all dharmas. Yet this gateway of the indeterminate is itself not a gateway. If it is not a gateway, it is unattainable. If it is unattainable, it is purity.

This is where bodhisattvas enter the pure dharani Dharma gateway. Through this gateway, bodhisattvas attain wisdom that thoroughly illuminates all dharmas. They are no longer ignorant, confused, deluded, or doubtful concerning any dharma, and they are able to attain unobstructed knowledge of the Dharma and the pure wisdom-eye.

Boundless Adornment! Within this Dharma, one should seek liberation.

What is meant by seeking liberation? It means neither taking nor grasping any dharma, ultimately abandoning all, transcending containment and concealment, and seeking nothing. It means not depending upon any worldly conditioned dharma, whether wholesome or unwholesome.

This is the unsurpassed state of heedfulness, the state free from dependence upon conditions. Amid all dharmas, there is neither coming nor going, neither abiding nor establishing. This is called the pure wisdom-eye, because one has ultimately abandoned everything and has nothing to grasp.

Skillfully contemplating and abandoning the fundamental nature and intrinsic nature of all things is called the wisdom-eye. The wisdom-eye described above is the wisdom-nature of disenchantment, detachment, cessation, and exhaustion. This wisdom-nature is originally unborn and uncreated, and its fundamental nature is quiescent.

Yet it does not correspond with quiescence, because correspondence has already ceased. Nor is it annihilated or not annihilated; it is neither deficient nor diminished. This is called the pure wisdom-eye, the path free from conceptual proliferation.

By perfecting this wisdom-eye, bodhisattvas embrace sentient beings with loving-kindness and compassion and inspire them to arouse the aspiration for enlightenment. Taking sentient beings as their objects, they bring forth immeasurable wondrous practices and are able to comprehend that all dharmas are devoid of self, person, sentient being, and life span. When these bodhisattvas attain unsurpassed bodhi, they will certainly be able to reveal and expound the unsurpassed treasury of Dharma and purify the dharani gateway.

To ensure that the teaching suited to the dispositions of sentient beings is never interrupted, they establish the seal of Dharma.

Boundless Adornment! The Buddhas always embrace, reveal, and expound this pure dharani Dharma gateway. The Buddhas of the ten directions and the three times also all proclaim this Dharma gateway, revealing to bodhisattvas the Dharma-nature that is equal throughout the three times. Through this, they are able to awaken to and enter this Dharma gateway with respect to all dharmas of the three times, thereby perfecting the pure wisdom of comprehensive retention throughout the three times.

These bodhisattvas hold no worldly conceptions. With regard to wholesome and unwholesome dharmas, they clearly know them to be neither dual nor different. Their roots of goodness increase and flourish, and their three kinds of karma—body, speech, and mind—are all purified.

They can universally purify immeasurable Dharma gateways so as to attain the pure wisdom of dharani. They can also expound the pure teaching that is unarisen and uncreated. Furthermore, they can reveal that all dharmas are ultimately empty and quiescent, like space.

They can also manifest vast wisdom and reveal pure knowledge to beings. They can reveal that all dharmas and bodhi are like the nature of space, and manifest for beings the pure path of wisdom that knows all modes. They can also reveal the pure path of Dharma, whereby bodhi is perfectly fulfilled in accordance with one's aspirations.

They can rightly comprehend and expound the ultimate truth with skillful means, proclaim the principle of truth that is free from discrimination, and reveal the wisdom of the Buddhas, thereby awakening in accord with all meanings.

If bodhisattvas skillfully study and cultivate this Dharma, they can swiftly purify the provisions for bodhi and abide in bodhi without any notion of distance or proximity. They do not contradict even the slightest dharma. With regard to the dharmas presently taught, they likewise perceive neither distance nor proximity.

They do not perceive bodhi by means of dharma or non-dharma. Having penetrated bodhi, they sever all forms of representation and are able to understand bodhi through the undisclosed meaning of equality. When contemplating the quiescent meaning of all dharmas, they make no distinction with respect to bodhi.

Nor do they perceive a meaning of quiescence or non-quiescence; neither do they perceive non-quiescence apart from quiescence. They entertain not the slightest conception of an observer or a seer. They can perceive purity everywhere, yet there is not the slightest thing that can be purified.

This is the gateway of pure wisdom of the bodhisattvas.

Through this gateway of wisdom, bodhisattvas can recollect at will the dharani gateway to the boundless Dharma treasuries of the Buddha-Tathagatas. They universally know the original and intrinsic nature of all sentient beings, and reveal and expound the Dharma treasuries to them. They can universally purify all actions of wisdom and all aspirations for unsurpassed bodhi; manifest the irreversible stage of perfect awakening; swiftly attain mastery over all dharmas; and cultivate and attain the virtues of the Buddhas' great loving-kindness and compassion. The skillful Dharma treasuries of all Tathagatas appear before them, and they can manifest immeasurable and boundless vast lights of Dharma. Their bodies constantly abide within the sphere of wisdom of the Buddhas.

O Boundless Adornment! To which dharmas does this immeasurable and boundless Dharma gateway refer?

O Boundless Adornment! All dharmas—the elements of earth, water, fire, wind, space, and consciousness—are immeasurable. Sentient beings in the desire realm, the form realm, and the formless realm are all immeasurable.

Yet not even the slightest sentient being can be apprehended or known, for sentient beings are empty. Indeed, this realm of sentient beings cannot be apprehended or known, for the realm is empty. Therefore, all dharmas are identical with the realm of nirvana and are gathered into nirvana.

All dharmas alike proceed toward the inexpressible, for within the realm of nirvana there is not even the slightest part that can be expressed. Within the realm of nirvana there is no obstruction and no concealment, for all obstructing coverings have been forever purified. Thus, the realm of nirvana is pure, utterly pure.

This realm of nirvana is also not a realm, because it is free from realms, because no realm exists, and because it transcends realms; yet by way of analogy it is provisionally called a realm.

The realm thus spoken of abides in neither realm nor non-realm. Within verbal expression, too, there is no realm; language is employed merely to describe and disclose dharmas. Neither verbal expression nor the speaker can be apprehended or known. All verbal expressions are not verbal expressions. All such verbal expressions, like the nature of space, enter alike into space. Therefore, the earth element, the water element, and so forth through the space element cannot be verbally expressed and possess no function or power capable of expressing them.

As for the consciousness element spoken of, language is employed merely to describe and disclose dharmas. Yet in that consciousness element, the element is also not an element. It does not enter the elements; it is neither associated with the elements nor unassociated with them. It arises from space and enters into space. Such a consciousness element abides neither within, without, nor in between. In accordance with the portion of space it appropriates, it proceeds into space. It cannot be designated and cannot be seen. Since it cannot be designated, it has nothing that it does, except that, when associated conditions are present, it is said that a consciousness element exists.

This is the Dharma gateway entered and realized by bodhisattvas. The original and intrinsic nature of all dharmas is like space. Teachings are revealed and expounded in dependence upon the dharma-dhatu, yet there is no realm of the dharmas, for a realm is not a realm; therefore, all dharmas are like space. For this reason, the Tathagata teaches that all dharmas are space, because their measure cannot be ascertained. He reveals that all dharmas are of the nature of space, because the original nature of the dharmas is like space and is revealed and expounded merely by means of language.

O Boundless Adornment! Behold how the teaching thus expounded proceeds from the pure wisdom of the Tathagata. In such a pure teaching, no dharma can arise, nor is there any dharma that is transmitted or received.

This is the non-inverted wisdom of the bodhisattvas.

Therefore, you should seek and delight in wisdom that does not depend upon others as conditions, that is free from discrimination and adds no further discrimination, and that can purify the Dharma gateway of the inexpressible principle and meaning, because Dharma wisdom is pure.

O Boundless Adornment! Where do birds travel?

“Blessed One, birds fly through space.”

“O Boundless Adornment! Where does space travel?”

“Blessed One, space travels nowhere.”

“O Boundless Adornment! Excellent! All dharmas are like space and have nowhere to go. Neither the dharma that goes nor the place to which it goes can be apprehended. Therefore, the dharmas have nowhere to go, nor do they go. The original nature of the dharmas neither goes nor speaks.

“In order that bodhisattvas may attain the pure wisdom of space, the Tathagata turns this Dharma gateway. This is the Dharma gateway of boundless light, illuminating universally and immeasurably, boundlessly, like space. Yet that universally illuminating light also cannot be seen. Having attained this Dharma gateway, bodhisattvas can universally contemplate the worlds throughout the ten directions and can immediately behold all worlds.

“O Boundless Adornment! This is the sphere known by the wisdom of bodhisattvas, the sphere penetrated by bodhisattva wisdom. It is not the sphere of other, non-Buddhist doctrines, for they are incapable of speaking of it.

“The principle and meaning of this Dharma are inexpressible, for they cannot be revealed by the seal of language. Therefore, all dharmas are unsealed, nor is any seal added to them, for, clearly knowing them to be unsealed, one skillfully cultivates. With the seal of space, one seals all dharmas. With the seal of signlessness, one can reveal that signless space, which has no conditioned characteristic and no characteristic of language. Because it is empty, this is called space. Because the space spoken of has no real substance, it is called empty. According to the true and supreme meaning, one should know that all dharmas are ultimately beyond verbal expression.

“O Boundless Adornment! The Tathagata will now proclaim the dharani seal: the phrases capable of purification are phrases of space. Because wisdom is pure, it is like space, without phrases; because it is without phrases, it is pure. Therefore, one should clearly understand that no such phrases exist.”

The Buddha then spoke the mantra:

« Tỳ phiệt lê - tỳ phiệt ra nỗ ta hê đế - bát ra nỗ nễ - nễ san nã vĩ phiệt ra ni - a tỳ dạ phiệt ca san nại thiết nễ - bát ra bá lê - bát ra bá ra nhĩ thâu đạt nễ - niết tỳ yết bệ - a cá xa tam ma phiệt bà ra ni- nễ tỉnh nghê- tỉnh giả ba yết để - tỉnh giá tỳ mâu chiết nễ - a nã đà nễ - a đá nẵng tỳ yết đế - cương khất sa xiết na bát rị yết ma - át chế nê - a nỗ bát xiết nê - a tam minh - a ta ma ta mê - địa tỳ da nhã nẵng a ha la ninh - bát ra nhương chước sô tỳ thâu đà nễ - thiết lê da bá na da nễ - địa dựng kỳ ô đát ra ni - a dụ kê - a tỳ dụ kê - a tam bát ra dụ kê - a tỳ bát ra dụ kê - a hột ra bát đà niết hạ lê - niết đề xa bát đà tỳ thâu đạt nễ - a để đa na yết đa bát ra để du bát na tỳ thâu đạt nễ - ngật rị đa bát rị yết ma tỳ nễ đế - nẵng đa ra tha nỗ yết đế - a tăng yết ra ninh -

a ngật ra bát đà tỳ thâu đạt nễ - bát đà bát ra bệ đà nhương na tỳ thâu đạt nễ - niết bá tư - á bá ta tỳ thâu đạt nễ- tam mạn đa nại xa địa xa tỳ da phiệt lư yết ninh - nhĩ ra ngược bát đà niết ha lê - bát ra nhã nhĩ thâu địa - ô bá ta a bát ra minh ca ra ni - a cự la ba đạt ma nại rị thiết na nhĩ thâu đạt nễ - bộ đá át ra tha san nại rị thiết nễ - a nộ mạo đà át tha nhĩ thâu đản nễ - ta kiệt ra chất đa nỗ bát ra phệ thế - mế rô bát rị tăng tát tha ninh - ra thấp nhĩ bát ra đa bát nễ - tát bà lộ ca địa bát đế da nhương nang vĩ thâu đản nễ - a bát ra để cát đa - a tăng già nhương na nại rị thiết ninh.

O Boundless Adornment! This is the dharani seal, composed of excellent and pure phrases that expound emptiness. The phrases and their divisions are all without divisions. Because they are without divisions, within them there are no phrases and no purification of phrases, for all dharmas are inherently pure. Because those who have generated the Mahayana mind seek the profound and pure Dharma, and because they are sustained by the spiritual power of the Tathagata, these mantra phrases are disseminated.

O Boundless Adornment! If those who have generated the aspiration wish to directly realize great bodhi and wish to benefit sentient beings, then even if they have never before heard these mantra phrases, they will nevertheless clearly understand them. Deities of the Pure Abodes or other celestial spirits who retain this mantra will transmit and impart it to such persons. If anyone generates the aspiration for unsurpassed bodhi, the deities who retain this mantra will likewise transmit and teach it to that person ».

The Tathagata then spoke the mantra:

« Ô ba tăng hà lê - ta hà lê - hột rị - thất rị địa rị để nhĩ thâu đản nễ - yết lượng nẵng át tha niết đệ siểm bát ra để bá để - chất đa mạt nỗ nhĩ nhương na nhĩ thâu đản nễ - a địa da đát ma ma tứ át đà bát rị thâu đản nễ - yết để tỉ mật lý để mạt để - a cát ra nễ cấp đa - cấp đa bát để - tát lê - tát ra phiệt để.

O Boundless Adornment! If the celestial spirits dwelling in the Snow Mountains receive the sustaining power of the Tathagata, they can transmit and impart the light of Dharma to those who expound the Dharma ».

The Tathagata then spoke the mantra:

« Mạt để nhĩ thâu đản nễ- tô dục đa mị rị duệ- a kiệt ra tứ đa bát đà niết hà rị- a chỉ lã tỉ nễ- a nhĩ lã tỉ nễ- uất tha nẵng tam bán ninh- nhĩ nễ đa tam ma na bát nễ- mạt để a yết la nộ nghiệt đế.