大寶積經

O Boundless Adornment! The devas dwelling on Mount Kê La Ta can purify the six faculties of those who expound the Dharma and enable their verbal activity to continue without interruption.”

The Buddha then spoke the mantra:

“Bát ra đa bát đát để- phệ rô chiết na phiệt để- một đà mạt để- phược tô mạt để- đạt ma mạt để- át tam bát ra mưu sa phiệt để- việt bá san nại rị thiết nẵng phiệt để- ô ba tăng hà ra niết đệ xa phiệt để.

O Boundless Adornment! The devas dwelling in the Sala Grove can purify the bodily, verbal, and mental activities of those who expound the Dharma, making their voices clear, elegant, and pleasing, and can bestow upon them affectionate and harmonious speech.”

The Tathagata then spoke the mantra:

“Niết ra lam ba a nghiệt ra yết lê - khất sái ma tỳ chế duệ - niết bá ta phiệt để - niết hà ra phiệt để- ô xà phiệt để- ô ba nẳng danh để - ô ba tăng hà ra yết ra ni - a vĩ xả tha - y hà đà ra ni mục khê - đạt ma mục khê - đạt ma ba tra lê.

O Boundless Adornment! There are devas dwelling south of the Snow Mountains who augment the strength of those who expound this Dharma, those who diligently cultivate this Dharma, those who seek this Dharma, and those who delight in this Dharma.”

The Buddha then spoke the mantra:

“Yết rị da nẵng át tha vi tác nhã nễ - kiêu xa rị da nộ nghiệt đế - ô bá da tăng ngật rị tứ đế - vi ninh mục đế - phiến đa bát na vi tác ra nễ - ô bá ta da xa phiệt để.

O Boundless Adornment! There are devas dwelling along the shore of the great ocean who, because they hear the Dharma, bring happiness to Dharma masters. Wishing to benefit them, the Tathagata speaks these mantra phrases. Śakra, Lord of the Devas, can also transmit these mantra phrases to them. These mantra phrases are capable of gathering in Śakra and the others.”

The Tathagata then spoke the mantra:

“Ma khí bát để - ma tô mãng để - nê bã a ra nhã - xá chí bát để - tát bà a tô ra nẵng - niết ra già đa nể - mạt nhi sái dã - tố bát ra để sắc sĩ đa - bát ra mãng a ra na nỗ tỉ - a tố ra nẳm - nê phược nẳm a địa bát thầm - tát nã - bố ra tắt ngật rị đổ tứ niết - nê vi tứ thử bả tế - phược ta phược tát na - bố lãng nại ra đô - đa bế tứ - a tố ra tát na - đọa nặc a khất lâm - đa phược bát thi chủy - vi đồ dựng tứ đa - ma ha tố ra - a tố lệ na ra bát ra diễn để - tị đa đa ra tất ra - na la địa thâu địa xa - na mãng bột đà tứ dã - dĩ át để sử duệ - nẵng ma ngúc đa ra - ma ha dã xá - nê phược a tố ra tứ danh - tăng nghiệt ra danh - bột đà nhiếp đà - a nậu đa la - thất ra mạt tư - nê phược vi thệ da - na ma bột đà để nẵng mãng tư - tấn yết ra ma xiển na tư mạt nẳm - bột đà nang danh nẳng phược tứ

đa - vi thệ duệ tố - đa đa nê phược - a tố ra thất giả - vi ninh đa phạm - ngật lý đa đế - ra khất sa nê phược nẳm - ma nỗ sa nẳm - ra khất sa vĩ na - dục ế ha- đạt ma nễ nê thế - ô đa lang để - tô bát ra để sắc sĩ đa - ninh ngật lý tứ đa - đa phược dạ a tố ra - a ra khứ sái ta dược xoa khẩn na ra - nẵng già cưu bàn tra bộ đa đa nễ - tỳ xá giá na nẵng ra đa tha - a giả la tất thả nẵng - bát ra bát đô tứ - ấn na ra ấn na ra - bố ra tắt ngật lý đa - a để nghiêm tỳ ra - phiến thẻ giả - a nghiệt ra bố lộ sa - tế vĩ nang - bát ra nhương mạn đô tứ - nê mạt na ra - bột địa ma ta tha vi thứ lộ đa - a mạt xả ế ha - tố đa ra tứ thị - a ra khất sa mạt na tứ đa - ta ha tát ra nê đa ra - tố mục khê am bá ta lệ - bát rị phược lý đa - ô ba muộn nhương tát phược cam yết nang - bố ra mê tứ đổ tứ danh - giả

ngật rị đảm - a để bát thỉ giá - a nỗ bát ra một đa - a giả ra tố bát rị để sắc sỉ đa - ngật lý chiêm tứ - cứ xá lam bố ra mê - ma nộ thế số - mang tứ bát để - bố ra phược hư mâu tứ - nê phược nẫm - bố thệ ấn để - đáp phược mang nộ sá - bột đà tứ dã ngật rị đắc phược - tát đắc ca lam - bố xà bệ sát để - đế mạc hô - ma ha phược mãng ninh - vi giả lam bá phược nan giả - tố thứ bá để - nê phược lai dã tứ - mãng địa dã tứ thị - dã khứ sớ tứ bá lý phược lý đỗ - bát ra lạm ma - ha rị ma hồng giả - đa phược tứ ca - vi xá na a ngật ra phược tứ - ta đa để ma để - tố ra đa bát ra để - ta ra đa ta đa tha - bát ra bộ tát kiến đà - a nễ ra giả mãng ra giả - ma ha ma nghê - ma ha tát kiến đà - ma ha kế đô- tố bát ra địa giả - ma ha ma ra - ế đế dược xoa - ma ha đế nặc - a ra khất sằn để bá phược nam đa

phược - ma hộ dược xoa bát rị phược lộ - duệ na thâu bá tứ phược ta phược - ma tố tát phược phược tố để nặc - ma ha đế nặc ma ha ngưỡng nể - ma ha bát ra ha ra nộ chế phược - a vĩ tứ ta na gia đa thế phược giả - tố danh rô mộ ra đà nễ - đa phược phược ta phược - tát phược nê phược - bố ra tắt ngật rị đỗ - thứ bà để - bà phược nẳng ô bà ta - bát ra ma muộn giả tứ - để nặc ta.

O Boundless Adornment! These mantra phrases are capable of gathering in the Lord of the Devas and the others.

If bodhisattvas direct themselves toward bodhi and thereafter, in order to embrace sentient beings, abide in the Dharma of embracing, then, by virtue of the mantra above, Śakra, Lord of the Devas, and the others will transmit these mantra phrases to them.

O Boundless Adornment! What are the phrases capable of gathering in the Four Heavenly Kings and their retinues?”

The Buddha then spoke these verses:

“Yakshas will harbor no anger

Toward those who cultivate this Dharma.

The Crown Prince of the King of Great Learning,

Father and son, will both show them reverence.

The yaksha San Xà Gia

And his mighty companies of troops

Will always protect those

Who delight in this Dharma.

The great heavenly king Dhritarashtra,

Always accompanied by his retinue,

Will constantly protect those

Who skillfully expound this Dharma.

The retinue of the deity Xứ Mục,

The deity himself and all his troops,

Will all protect

Those who cultivate this sutra.

The great heavenly king Virudhaka,

Together with his retinue and troops,

Will all continually accompany and guard

Those who delight in this Dharma.

The rakshasa deity Tràng Phan

And the rakshasa Đại Tràng Lực

Both dwell in the eastern quarter

And are gathered into these mantra phrases.

They themselves and their retinues

Will always remain close and protect

Those who read, recite, accept, and uphold

This extremely profound Dharma gate.

The deities Hề Ly Mạt Để,

Lam Bà, Tỳ Yết Giá,

And the deity Tát Đà Đa

All dwell in the southern quarter.

They attend upon Śakra, Lord of the Devas,

And are all gathered into this mantra.

They will always augment the vigor

Of wise people who expound the Dharma.

And the rakshasa deities

Kiếm Ly Tam Mật Đa,

Together with Già La Hệ Sí

And the deity Mật Thất Đa,

All dwell in the western quarter

And are reached by this mantra.

They will all continually protect

Those who clearly explain the meaning of the Dharma.

And the rakshasa deities

Thật Đế and Hữu Thật Đế,

Who have profound faith in this Dharma,

Both dwell in the northern quarter.

Wishing them to offer protection,

The Buddha gathers them herein.

Through the majestic power of the Tathagata,

They all stand with palms joined.

O Boundless Adornment! These are the phrases capable of gathering in the Four Heavenly Kings, their retinues, and their attendants.”

The Buddha then spoke the mantra:

« Tán ninh vi xá nễ - ma ha tát lê - ma ha yết nễ - ma ha yết nhã nễ - bát ra bộ đa vi thệ duệ - đà phược xả a nghiệt ra - ô bá phược tác nễ - a nể lã tế nẳng đô ta ha - nẳng nẳng phiệt nang nại xa nễ xá - chiết đỏa rị lộ ca bá ra nễ - đổ tứ minh ra nhã nẵng ô chiết tha - a phệ thiết na - y ha tát mạn phược ha ra thá - vật ra thệ ninh tiết ra ha - tát mê chiết đột địa xá.

O Infinite Adornment! What phrases can subdue Mara Papiyan? Listen attentively and reflect well. »

The Buddha then spoke the mantra:

« Mật để lệ - mật đa ra phược để - ca lộ ninh - ca lộ nẳng phược để - vi bộ để - vi bộ đa phược để - bát ra mâu chiết nễ - bát ra mâu chiết nẳng phược để - ngật rị đa ngật rị đa phược để - a nộ nghinh danh - a nộ nghinh mãng phược để - ô bá đa xiết na nễ - già ma vi phược nhương nễ - đế rị sắc nẵng ta mâu, châu sát nễ - nễ tiết rị tứ đa mang ra phược lam - ôn đa ra nang phược để - bát ra để dữ đa ra phược để - ô bế khứ sa nộ ta tứ đế a lam ma nang vi thâu đà nễ - ninh na ra xá nẵng - a tam mộ ha nễ – nễ sắc tra bát ra bán giả ninh.

O Infinite Adornment! These are the mantra phrases that subdue Mara Papiyan. Through these mantra phrases, the heavenly Mara and his armies can find no opportunity.

O Infinite Adornment! What phrases can gather in Great Brahma? Listen attentively and reflect well. »

The Buddha then spoke the mantra:

A địa bát để - ma ha tất thá nẵng phiệt để - ta phược viêm ngật rị đa - tất tha nẵng danh để - nẵng nẵng ma hộ vi vĩ đà - bát ra để dữ bá tát tha nẵng già la nẵng - a địa già tát tha nẵng bát để - thứ đà tát tha nẵng tiết đỗ - ta hàm bát để - a địa yết lãng đa - vi thứ đà nẵng - thứ bà bát rị - bát ra thứ bá địa mục đa - bát ra bột đa thất rị đa - nễphược ta nang - bát ra bộ đa - bát ra bá - nể tiết ra khê đa giá ma - ta phược tất để già ma - bát ra để dữ bá tát tha nẵng.

O Infinite Adornment! These are the phrases that can gather in Great Brahma. Through this mantra, Great Brahma can transmit to Dharma preachers the complete words and phrases of pure spiritual practice.

O Infinite Adornment! What are the Dharma-gate phrases of the gods of the Pure Abodes? Listen attentively and remember them well. »

The Buddha then spoke the mantra:

« Vi thâu đà nẵng phược để - án để ma già rô nễ - già ma ma phược - ô ta đả nễ- bát ra niết danh đa nễ - bát rị diễn đa - bát ra để dữ ba tất tha nẵng bát gia - phược ta nẵng - a lại da vi thâu đà nễ - a nhương bát diễn đa già ra nễ - án để ma nể xá - bát ra để dữ bá tất tha ninh.

O Infinite Adornment! Through this mantra, the gods of the Pure Abodes can transmit the Tathagata’s Dharma treasury to the bodhisattvas.

O Infinite Adornment! To the heavenly kings, human kings, asura kings, garuda kings, naga kings, and spirits of either great or little majesty—whether they have faith or not—the Tathagata transmits dharani phrases, causing those who already have faith to deepen their faith in this Dharma. As for those without faith, they are left in silence and prevented from speaking contentious words. When this Dharma is expounded, if anyone comes to create obstacles, all are subdued through this mantra.

What, herein, are the mantra phrases that can gather in those who possess faith? »

The Buddha then spoke the mantra:

« Ngu rô nã lê - a giả bát lệ - ta phược tỳ niết ha ra - cú mạt nê - niết nhương nẵng bát ra để vi rô dị ninh - chỉ đa san giả nẵng nễ - chỉ đa bát rị yết danh - chỉ đa tam bát ra ta nã nễ - ma nẵng tứ dã- ha rị sái già ra nễ - vi nhương nẵng tứ dã - a nộ ta phược để – a nộ đạt ma nộ bế khứ sái ninh - tứ đô san na rị xá nễ- đa tha a khứ sát ra bát na - niết nê xá - thâu địa đa phược để - dã tha tiết đa - dã tha nỗ cú lộ bá ma - ô bá mãng niết nê hiệp - vi thứ địa đa - đát đa ra già lẹâ - nẵng giả yết đáp vi diêm - tam bát ra ta na át tha đổ ta ma - dã tha nộ cú lại giả mục khê - ô ba tăng hạ ra dụ nễ xá - a xá da tứ dã - vi thứ địa gia - dã tha thứ địa để - la khứ sái nẵng la khứ sái nễ - la khứ sái nẵng phược để - la khứ sái nang vi thâu đà nễ - bát ra để phệ đà át tha - san na rị xá nễ -

cú xá ra mạo tha tác mê ha - bát ra vi giả duệ - ta ma ta ra nễ - ngật rị đa nộ a ra khứ sử - tát để dã át thế - tát để dã nẳm - tố vi thâu địa đế.

O Infinite Adornment! The foregoing are the phrases that gather in those who possess pure faith, and they can also transmit wholesome meaning to the Dharma master who expounds this Dharma.

The Tathagata will further speak the phrases that subdue those without faith. »

The Buddha then spoke the mantra:

« Khứ sái mê - khứ sái ma phược để - mê đa ra bát rị yết ma - bát ra để giữ ba ta tha ninh - già lộ nang bát ra để lã ta - tứ đa nỗ kiếm ba - tán nặc nẵng nễ - tăng yết ra ha phược tát đỗ - tứ đa phược tát đỗ - tán na ra xá nễ - bát rị phược nặc nễ gia - phược nặc nễ - ky ba dương đa ra - tế phược nễ - nẵng đát đa ra nê thế tát tha đáp vi gia - dã đa ra vĩ yết ra ha phược để nộ - tát ma tiết lãng đà - bát ra na lã nễ - ô ba giá ra san na rị xá nễ - nễ xá ra dạ vi thứ đà nễ - a đa ma nộ già danh - bát ra ô ba tăng ha la nễ - niết danh đa nễ - a nộ ra khứ sa - bát ra để giữ ba ta tha ninh.

O Infinite Adornment! These are the phrases that tame those without faith and prevent them from committing evil offenses; otherwise, they would even resent wholesome Dharma, how much more this unsurpassed Dharma.

O Infinite Adornment! The Tathagata sees those beings who lack pure faith, who wish to contend, cause harm, or create disturbance, as they approach the Tathagata. The Tathagata immediately knows their thoughts. In accordance with each person’s capacities, the Tathagata employs various Dharma gates to bring them to awakening, causing their unwholesome thoughts to cease and their roots of goodness to arise.

O Infinite Adornment! The Tathagata abides in the eighteen unique qualities and can skillfully and clearly know the mental conduct of beings, as well as the methods by which they may be gathered in and liberated.

What are the eighteen unique qualities of a Buddha?

O Infinite Adornment! From the time the Tathagata manifests the attainment of unsurpassed bodhi until his entry into nirvana without remainder, throughout that period the Tathagata is never mistaken, never speaks rashly, never forgets, never lacks equanimity grounded in discernment, has no disparate perceptions, and has no unconcentrated mind. His diligence never regresses, his mindfulness never regresses, his resolve never regresses, his samadhi never regresses, his wisdom never regresses, his liberation never regresses, and his knowledge and vision of liberation never regress.

All his bodily actions accord with wisdom, all his verbal actions and speech accord with wisdom, and all his mental actions are wisdom. His knowledge and vision of the past, present, and future are entirely free from attachment and obstruction.

O Boundless Adornment! Because the Tathagata has accomplished these eighteen distinctive qualities, all immeasurable knowledge and vision are fully accomplished, and he is able to reveal and expound this pure dharani Dharma-gate. He causes sentient beings who lack faith to give rise to pure faith, and causes those who already have faith to attain pure wisdom regarding this Dharma-gate.

O Boundless Adornment! The Tathagata now employs immeasurable names and expressions to reveal and expound this Dharma-gate for you, wishing that you may thoroughly comprehend immeasurable Dharma-gates and attain dharani.”

The Buddha then spoke this mantra:

“Đát điệt tha a rị duệ - a rị gia phược để - a rị gia nỗ yết đế - nễ đà ninh - nễ đà nẵng phược để - phược đỗ bát đa danh - phược ra đỗ ky xiết nã già la nễ - a già xá vi thâu đà nễ - a nộ khứ sát ky nễ - a ninh khứ sát ky nễ - a vi tiết đa bát ra danh - a nộ bá tiết để nễ - niết bạn nẳng bát tha vi thâu đà nễ - vi gia ba nễ khứ sử bát để - a nộ bá na - ninh lộ đà bá ra danh - tát phược nhương niết bạn nẵng - ninh ba ra xá ninh.

O Boundless Adornment! This is the seal of dharani, a phrase capable of purification, a distinctive phrase of designation and expression.

By receiving and upholding this dharani Dharma-gate, one may, with little effort, realize the bodhisattva stage, attain wondrous discriminative wisdom, and draw near to great compassion. Through comprehending its meaning, one may realize the wisdom that knows all dharmas.

O Boundless Adornment! This dharani phrase is great good medicine, for it can destroy and eliminate grave illnesses. It can also eliminate ignorance, the absence of wisdom, and the most obscuring hindrances. In accord with the dharmas of higher knowledge, one proceeds toward perfection.

In accord with which dharmas of higher knowledge does one proceed toward perfection? In accord with the dharmas of higher knowledge, wisdom is perfected, enabling one directly to realize the higher knowledge of recollecting past lives. In accord with the dharmas of higher knowledge, one becomes skilled in wisdom and attains the wisdom of the higher knowledge of the divine eye. By conforming to the dharmas of higher knowledge, one leaves all afflictions far behind and directly realizes the wisdom of the higher knowledge of the exhaustion of the outflows. Through this, one can also accomplish all the paramita-gates, up to and including the wisdom of all modes.

O Boundless Adornment! Behold how the Tathagata can skillfully expound such vast Dharma and perfectly fulfill such skillful means.

O Boundless Adornment! Having accomplished such great wisdom, the Tathagata can skillfully abide in the wisdom of all modes, the ten powers, the four fearlessnesses, and the eighteen distinctive qualities. This is the unsurpassed treasury of jewels formed from the roots of goodness cultivated throughout immeasurable, innumerable hundreds of millions of kalpas. Therefore, he can skillfully and securely abide in these Dharma-gates. The Tathagata now reveals and expounds this pure dharani Dharma-gate for you so that the Buddha-Dharma may be brought to fulfillment.

If good men or good women give rise to the resolve to seek great bodhi, wish to train in accordance with the Buddha, wish to safeguard the Buddha-Dharma, and wish to receive and uphold the Buddha’s immeasurable treasury of Dharma, they must diligently cultivate this Dharma without negligence. They must not greedily cling to the three realms; they must skillfully sustain the wisdom of all modes; they must skillfully cultivate pure means concerning form, feeling, perception, formations, and consciousness; they must diligently cultivate purity in accordance with ultimate truth; and among all dharmas, they must delight in seeking pure wisdom.

O Boundless Adornment! Because the inner mind is pure, all dharmas are pure. Because the inner mind is pure, all dharmas are quiescent. Because the inner mind is extinguished, all dharmas are extinguished. Because the inner mind apprehends nothing, all dharmas are without apprehension. Because the inner mind does not abide, all dharmas do not abide. Because the inner mind ceases, all dharmas cease. Because the inner mind has nothing to fabricate, all dharmas have nothing to fabricate. Because the inner mind neither comes nor goes, all dharmas likewise neither come nor go.

O Boundless Adornment! These Dharma-gates cause the inner minds of bodhisattvas to become pure. Because the original nature of all dharmas is free from discrimination, their inner minds likewise do not give rise to discrimination. Yet they can receive and uphold the pure dharani-gate, abandoning greed, anger, and arrogance. They are praised by all Buddhas and become the unsurpassed and supremely excellent lords of Dharma for sentient beings. They will realize pure wisdom and unhindered eloquence, attain patience regarding the non-arising of dharmas, purify their vows and practices, and universally receive and uphold all distinctive qualities. Whatever they say will be faithfully accepted by the assembly, and they will be able to turn the great Dharma wheel.

O Boundless Adornment! Because they attain dharani, bodhisattvas will assuredly realize patience regarding the non-arising of dharmas and attain pure Dharma-wisdom: namely, that all dharmas neither arise nor cease. All these dharmas are contained within the gate of cessation and dissolution, and this gate of cessation and dissolution is itself identical to the characteristic of non-arising. Since there is non-arising, there is no cessation. Having thus contemplated in accordance with reality, bodhisattvas become free from every characteristic with respect to all dharmas. Having become free from characteristics, they neither cling nor engage in conceptual proliferation.

O Boundless Adornment! Through the wisdom of non-arising, bodhisattvas skillfully contemplate and are able to realize and enter these dharani-gates. Thereby they swiftly attain patience regarding the non-arising of dharmas and unhindered eloquence.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“If a dharma falsely arises,

Once arisen, it must cease and perish.

Since dharmas do not truly exist,

What could possibly be grasped?

Dharmas do not truly exist;

What is nonexistent cannot be grasped.

Since dharmas are unobtainable,

Where could anything be grasped?

If one does not understand that dharmas

Are unobtainable in their intrinsic nature,

That person pursues characteristics

And does not attain dharani.

Dharmas are like empty space;

Thus are they expounded and revealed.

Empty space and the revelation itself—

Neither of these has any existence.

These two are emptiness,

And all dharmas are likewise emptiness.

One who understands dharmas in this way

Attains complete retention.

Understanding that there is no beginning,

One does not discriminate middle or end.

Dharmas are free from discrimination;

All of them are emptiness.

Since they possess no solid reality,

They are neither real nor existent.

According to the true principle of dharmas,

How could anything be grasped?

One who understands dharmas in this way,

As having no existence in their intrinsic nature—

The Buddha now says briefly of such people:

They attain pure complete retention.

Dharmas are like empty space,

And are empty, just as empty space is.

Contemplating them thoroughly with wisdom,

Such a person attains complete retention.

Dharmas have no existence;

They are neither born nor do they arise.

What is nonexistent cannot be grasped—

How then could it be grasped?

All dharmas are without characteristics;

Their intrinsic nature is free from conceptual proliferation.

All are entirely apart from characteristics;

Thus one teaches that dharmas have no existence.

If one can understand in this way,

In accord with the true principle of dharmas,

That person is free from discrimination,

Yet is said to have gained attainment.

Because the intrinsic nature of dharmas

Is empty, it cannot be attained.

One who understands the meaning of nonexistence

Attains complete retention.

If one contemplates in this way,

One is undefiled by any dharma.

With the wisdom of emptiness, free from discrimination,

That person apprehends the Dharma.

The meaning of emptiness, the meaning of impermanence,

The meaning of disenchantment, the meaning of suffering—

If one clearly understands these through wisdom,

That person’s wisdom increases.

One teaches that there is nothing to apprehend,

And the meaning of nirvana in accordance with the principle.

Guard the mind without discrimination,

And do not discriminate among dharmas.

Through this, one clearly recognizes

That dharmas are not firm or enduring;

They are empty and without apprehension,

Quiescent, empty, and difficult to perceive.

Having understood the Dharma, one expounds it,

Yet the exposition is free from discrimination.

Unattached and free from discrimination,

One upholds this Dharma-gate.

Having understood the characteristics of dharmas,

One realizes that they are without characteristics.

With respect to all dharmas, such a person

Does not conceive the notion of abandoning them.

That person understands the meaning

Of the Dharma spoken by the Buddha.

Its principles are exceedingly profound and hidden;

That person understands in accord with the Buddha.

If one contemplates in accordance with the principle

That all dharmas are immeasurable,

One becomes free from all measures and enumerations

And understands this principle.

If one contemplates that dharmas

Have neither names nor characteristics,

And fully comprehends this meaning,

That person’s wisdom increases.

Understanding the meaning of this Dharma-gate”

Whoever rightly contemplates

The principles within all dharmas

Will be free from doubt and uncertainty.

If one contemplates with wisdom

The characteristics of all dharmas

And understands them with certainty,

That person realizes signlessness.

Regarding this principle,

One understands it clearly and abides well,

Attains such fearlessness,

And swiftly realizes the Buddha Dharma.

One does not engage in conceptual proliferation concerning dharmas,

But remains impartial and free from discrimination.

Having understood the Dharma in accord with truth,

One does not mistake the meaning of disenchantment.

Quiescent and free from discrimination,

Serene, one brings all skandhas to an end,

Regards all dharmas with equanimity,

And attains eloquence in accord with truth.

Cultivating loving-kindness and compassion

For the benefit of all sentient beings,

One abides well in harmony

And understands the unsurpassed path.

If one relinquishes the notion of sentient beings

And understands the selflessness of dharmas,

Together with the meaning beyond conceptual proliferation—

The true principle beyond conceptual proliferation—

Then, after hearing this Dharma,

One will attain pure faith.

That person will meet the Buddha,

Maitreya, the Honored One Among Bipeds.

They bring me joy

Within this assembly.

Hearing and understanding this Dharma,

They become virtuous sages.

Those who revere and cherish the Tathagata

Will certainly never destroy it.

Through hearing this Dharma,

They become beloved by the virtuous and wise.

If, during this Fortunate Kalpa,

One wishes to behold the Buddhas,

One should study this Dharma gateway,

And all Buddhas will rejoice.

If one wishes to behold Amitayus

And the Buddha Akshobhya,

Of majestic radiance and great renown,

One should study this Dharma gateway.

If one wishes to attain bodhi,

The supreme Dharma of quiescence,

Or seeks the station of a Wheel-Turning King,

One should study this Dharma gateway.

If one wishes to seek the unsurpassed,

Skillful gateway of dharani,

One should study this Dharma gateway,

Striving diligently without negligence.

If one wishes to fulfill great vows,

Vast, supreme, and extraordinary,

And seeks realization of bodhi,

One should study this Dharma gateway.

The dharani Dharma gateway

Taught by the Buddha in this sutra

Is the unsurpassed seal of Dharma

That can reveal all dharmas.

The true meaning within all dharmas

Is revealed through dharani.

This Dharma gateway of empty space

Resolves meanings without limit.

This Dharma can reveal

The wholesome dharmas already taught.

Skillfulness in the meaning of dharani

Arises through the power of dharani.

Dharani is wisdom

That retains all dharmas.

Skillfulness in the meaning of dharani

Is clearly known through wisdom.

Much is explained herein,

And the Buddha Dharma has been clearly taught.

Through its meaning, it reveals

The path to unsurpassed bodhi.

Skillful wisdom of distinctions

Rightly reveals this Dharma.

Whoever studies this Dharma

Will realize unsurpassed bodhi.

The words of this Dharma reveal

The unsurpassed, wholesome Dharma gateway.

Having attained wisdom in skillful means,

One should expound this Dharma.

The unsurpassed lineage

Of all dharmas has never before been taught.

One should study this meaning,

Which reveals the Dharma of ambrosia.

If the wise wish to seek

The Buddha’s unobstructed wisdom,

By studying this meaning

They will attain unsurpassed wisdom.

In the distant past,

Throughout immeasurable, innumerable kalpas,

Had I not studied this Dharma,

I would not have realized quiescence.

Because I once made offerings

To immeasurable hundreds of thousands of Buddhas,

I thereby came clearly to understand

And expound this unsurpassed Dharma.

For the sake of sentient beings,

I bring boundless benefit.

You too should do likewise,

And you will attain this dharani.

If one can clearly understand

The dharani seal of Dharma,

A wise person, through a single phrase,

Can enter this Dharma gateway.

The Buddha’s unsurpassed wisdom

Is likewise beyond measure.

Because the Buddha possesses perfect wisdom,

He can reveal this Dharma.

The wise who seek herein

Will immediately understand the meaning of bodhi.

As for the meaning of this Dharma gateway,

One should study this fearless Dharma.

If the wise wish to seek

The nature of vast wisdom,

Revering and honoring the Buddha,

They should study this Dharma gateway.

If one wishes to turn the Dharma wheel

And sound the great conch of Dharma,

The wise, in accord with true principle,

Must study this Dharma gateway.

If one wishes to emit radiance

Illuminating throughout boundless reaches,

When seeking the Buddha Dharma,

One must correctly study this Dharma.

If, among devas, humans, and the world,

One wishes to become an excellent guide,

One must study this sutra,

Which gives certainty regarding all dharmas.

Those wishing to seek vast wisdom

And give rise to all virtues,

Who delight in seeking the Buddha’s wisdom,

Must study according to this Dharma.

Those wishing to study this Dharma gateway,

Who delight in seeking the Buddha’s wisdom,

Unsurpassed and beyond conceptual proliferation,

Must study this principle.

If one delights in revealing

Unobstructed wisdom in teaching the Dharma,

After studying this Dharma,

One will proclaim the Dharma of ambrosia.

If one wishes to illuminate countless billions

Of immeasurable, boundless lands,

One must skillfully cultivate

The teaching of this sutra.

This unsurpassed Dharma gateway

Purifies all dharmas.

As taught in this sutra,

All dharmas are pure.

The World-Honored One, Knower of All Modes,

Expounded this vast Dharma.

Spoken for bodhisattvas,

This sutra is unsurpassed.

“O Boundless Adornment! Therefore, after bodhisattvas come to delight in this teaching, they should copy, receive, retain, read, and recite it so that they may preserve this Dharma for a long time and out of compassion for sentient beings.

“O Boundless Adornment! If people hear this Dharma and constantly cherish reverence for the Tathagata, they will attain the Tathagata’s boundless treasury of Dharma. They will attain the gateways of dharani and be endowed with eloquence. They will swiftly attain mastery over all dharmas and fully embrace inconceivably adorned Buddha lands, together with inconceivable assemblies of bodhisattvas and shravakas.

“O Boundless Adornment! If bodhisattvas abide in the freedom of all dharmas from conceptual proliferation through this purifying gateway of dharani, the Dharma gateways will constantly appear before them, and they will embrace inconceivable, extraordinary virtues.

“O Boundless Adornment! This is the third purifying gateway of dharani.

“In future times, if bodhisattvas wish to follow the Buddha in studying this dharani Dharma gateway, they must draw near to spiritual friends, distance themselves from unwholesome companions, and safeguard these Dharma gateways. Throughout their lives they must receive and retain the purifying dharani seal of Dharma, even at the cost of their own lives.

“Just as the full moon on the fifteenth night of the eighth month shines more brilliantly than all the stars, so too the radiance of these three dharani seals of Dharma shines with the greatest brilliance among all sutras. Because bodhisattvas honor this Dharma gateway, they attain immeasurable eloquence. This immeasurable eloquence is precisely the state of heedfulness.

What is the state of heedfulness? It means contemplating and examining these dharmas in accordance with true principle, without giving rise to deluded thoughts, thereby enabling one’s resolve and patience to become purified. Bodhisattvas who diligently seek the state of heedfulness must skillfully cultivate this Dharma gateway.

Wishing this Dharma to remain for a long time, they should always be humble, honor the true Dharma, and keep a copy of the sutra constantly at hand. When they see people resolved to seek this Dharma who have set their minds upon great bodhi, they must reveal and expound it to them, encouraging them to read, recite, and copy it, and explaining it to them in accordance with its meaning. They must not conceal the Dharma gateway they have received and retained.

They should vow that sentient beings will attain this unsurpassed Buddha Dharma and should ensure that no sentient being ever lacks any of the Buddha Dharmas. These bodhisattvas do not withhold the Dharma but always delight in bestowing it upon others. They conceal none of its principles but explain them all to others, leaving no dharma unrevealed.

“O Boundless Adornment! For the peace, happiness, and benefit of sentient beings, you must receive and retain this purifying dharani Dharma gateway.”

At that time, the World-Honored One again addressed the Venerable Ananda: “You should receive and retain this Dharma gateway. Those disciples who revere and serve me must likewise receive and retain this scripture.”

Ananda said to the Buddha: “World-Honored One! Through the Buddha’s spiritual power, I have received and retained it. Because I have accomplished this Dharma gateway, immeasurable Dharma gateways all appear before me.”

The Buddha said, “It is just as you have said. Ananda! Through the awesome power of the Buddha and because this Dharma gate is universally pure, those who accept and uphold this Dharma gate, and those who draw near to me and are able to accept and uphold this Dharma, shall have immeasurable Dharma gates manifest before them.

Therefore, you should accept and uphold the immeasurable treasury of the Tathagata’s Dharma.”

When the Buddha had spoken this Dharma, immeasurable bodhisattvas in the Dharma assembly realized the great radiance of Dharma. By attaining this radiance of Dharma, the immeasurable Dharma gates taught by the Buddhas all manifested before them; they drew near to the wisdom of all modes and perfected their supremely magnificent vows and aspirations.

The Buddha told Ananda, “You should behold how profoundly deep the intrinsic nature of all dharmas is. Regarding the Dharma that is without names and characteristics, the Tathagata is able to expound names and characteristics; he is also able to reveal the intrinsic nature of all dharmas, and moreover to remove all impurities so that purity may be seen. Although he speaks of all dharmas, there is no Dharma that can be spoken, nor is there anyone who speaks.

Ananda! If one can contemplate the nature of Dharma in this way, one can give rise to immeasurable wisdom.”

When the Buddha spoke this Dharma, countless bodhisattvas attained the patient acceptance of the non-arising of dharmas. Immeasurable sentient beings aroused the aspiration for unsurpassed bodhi.

At that time, the Blessed One empowered this dharani gate and emitted a great light that universally illuminated the immeasurable and boundless worlds of the Buddhas. Through this light, the bodhisattvas in those worlds all heard this dharani gate and brought to maturity the factors of bodhi. In those worlds, immeasurable sentient beings also aroused the aspiration for unsurpassed bodhi. At that time, all sentient beings attained peace and happiness.

The devas showered celestial flowers and proclaimed amid the great assembly: “May all sentient beings alike attain the wisdom of the Buddha.”

The bodhisattvas addressed the Buddha, saying, “Blessed One! What is the name of this Dharma gate? How should we receive and uphold it?”

The Buddha said, “This Dharma gate is entitled The King of Dharanis; it is called The Seal of Dharani, and is also called Skillful Gathering and Upholding in Three Divisions. You should receive and uphold it. This is the Dharma gate of skillful, boundless eloquence that gathers all meanings. Through this Dharma gate, one can clearly illuminate all dharmas and eliminate all doubts. Therefore, bodhisattvas should receive and uphold this Dharma gate.”

At that time, in order to make offerings to the Dharma, the entire great assembly scattered five-colored flowers over the Buddha.

After the Buddha had spoken this sutra, the great bodhisattvas, the entire assembly, devas, humans, and the beings of the eight classes all rejoiced greatly upon hearing the Buddha’s teaching, faithfully accepted it, and reverently practiced it.

THE DHARMA ASSEMBLY OF BOUNDLESS ADORNMENTS — SECOND