金光明最勝王經

CHAPTER 6: DHARANI OF PURIFYING THE GROUNDS

At that time in the assembly, the bodhisattva Lion-Banner Unobstructed Blazing Light, together with his innumerable retinue, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, respectfully joined his palms, bowed at the Buddha’s feet, and offered beautiful flowers, fragrant incense, banners, streamers, and precious parasols. He then addressed the Buddha:

“World-Honored One! Through how many causes and conditions does one attain the mind of bodhi? What is the mind of bodhi? With regard to bodhi, the present mind cannot be apprehended, the future mind cannot be apprehended, and the past mind cannot be apprehended; apart from bodhi, there is no mind of bodhi. Bodhi cannot be expressed in words; the mind likewise possesses none of the characteristics of form, is not karmic activity,^[1] and cannot be produced. All sentient beings also cannot be apprehended or known. World-Honored One! How can the profound meaning of all dharmas be known?”

The Buddha said: “So it is, so it is! Bodhi is wondrous and subtle; it is neither karmic activity nor something produced. Apart from bodhi, there can be no mind of bodhi.

Bodhi cannot be expressed in words, and the mind likewise cannot be expressed in words. It does not belong to the characteristics of form and is not karmic activity; all sentient beings also cannot be apprehended. Why is this?

Because bodhi and mind are identical in true suchness. The mind that realizes and the bodhi that is realized are entirely equal, yet this does not mean that there are no dharmas for us to know. A great bodhisattva who comprehends this is called one who understands all dharmas and can correctly expound bodhi and the mind of bodhi.

This mind of bodhi does not belong to the past, present, or future. The mind is likewise so, and sentient beings are likewise so; here there truly are no two characteristics. Because all dharmas are entirely unborn, not only is this bodhi unapprehendable, but the term ‘bodhi’ is also unapprehendable.

Sentient beings and the term ‘sentient beings’ are also unapprehendable. Shravakas and the term ‘shravaka’ are also unapprehendable. Pratyekabuddhas and the term ‘pratyekabuddha’ are also unapprehendable.

Bodhisattvas and even the term ‘bodhisattva’ are also unapprehendable. Buddha and the term ‘Buddha’ are also unapprehendable. Practice and even non-practice are also unapprehendable, and the terms ‘practice’ and ‘non-practice’ are also unapprehendable.

Because they cannot be apprehended, one abides in the quiescence of all dharmas. All arise through the merit of wholesome roots.

“Good men! This mind of bodhi benefits all sentient beings, just as precious Mount Sumeru benefits all; this is the cause of the paramita of generosity. This mind of bodhi is like the earth that sustains all things; it is the cause of the paramita of moral discipline.

This mind of bodhi is like a lion of great power that walks and stands alone without fear; it is the cause of the paramita of patience. This mind of bodhi is like the wind-wheel and like Narayana—valiant, swift, and never retreating; it is the cause of the paramita of diligence. The mind of bodhi is like a palace made of the seven precious substances, surrounded by four stepped approaches, with cool breezes entering through its four gates and bringing people coolness, refreshment, peace, and joy.

The treasury of meditation is likewise able to satisfy every aspiration; it is the cause of the paramita of meditation. The mind of bodhi is like the radiant sun, swiftly dispelling the darkness of ignorance within birth and death; it is the cause of the paramita of wisdom. The mind of bodhi has the power to cross beyond the perilous path of birth and death and to gather many treasures of merit, like merchants who can fulfill every wish; it is the cause of the paramita of skillful means.

This mind of bodhi is utterly pure toward every object, like the luminous full moon unobscured by clouds; it is the cause of the paramita of vows. The mind of bodhi has the power to adorn and purify Buddha lands and possesses immeasurable merit that benefits all sentient beings, like the great minister who commands the army of a wheel-turning king and acts freely at will; it is the cause of the paramita of powers. This mind of bodhi is unobstructed with respect to every sphere, like space, which is free in every location, and like a consecrated king who is sovereign in the station of consecration; it is the cause of the paramita of knowledge.

These are the ten causes pertaining to the mind of bodhi of a great bodhisattva. You should cultivate them.

“Good man!

– Through five conditions a great bodhisattva perfects the practice of the paramita of generosity: first, faith; second, loving-kindness and compassion; third, freedom from craving; fourth, assisting and protecting sentient beings; fifth, aspiring to attain omniscience.

– Through five conditions a great bodhisattva perfects the practice of the paramita of moral discipline: first, purity in the three activities of body, speech, and mind; second, not creating causes that afflict sentient beings; third, closing the evil paths and opening the wholesome path; fourth, transcending the limitations of shravakas and pratyekabuddhas; fifth, perfecting all merit.

– Through five conditions a great bodhisattva perfects the practice of the paramita of patience: first, extinguishing the three poisons of greed, anger, and delusion; second, never cherishing or begrudging body and life, and having no thought of seeking restful sleep or ease; third, reflecting upon karma from former times and patiently enduring suffering when it arises; fourth, compassionately helping sentient beings perfect their wholesome roots; fifth, aspiring to attain patience with the non-arising of dharmas.

– Through five conditions a great bodhisattva perfects the practice of the paramita of energetic application:^[2] first, not delighting in living with afflictions; second, not enjoying ease before merit is complete; third, not growing weary of austere practices that are difficult to cultivate; fourth, arousing great loving-kindness and great compassion to assist, protect, and benefit all sentient beings, and using skillful means to bring them to maturity; fifth, aspiring to attain the stage of non-retrogression.

– Through five conditions a great bodhisattva perfects the practice of the paramita of meditation:^[3] first, gathering and retaining all wholesome dharmas without allowing them to become scattered; second, always maintaining the aspiration for liberation without becoming attached to the two extremes;^[4] third, always aspiring to attain supernormal powers in order to help sentient beings perfect their wholesome roots; fourth, eliminating every defilement of mind and purifying the dharmadhatu; fifth, severing the roots of affliction for sentient beings.

– Through five conditions a great bodhisattva perfects the practice of the paramita of wisdom: first, drawing near to and making offerings to all Buddhas, bodhisattvas, and wise and luminous beings without ever becoming weary or abandoning them; second, always delighting in hearing the Buddha’s profound teachings without ever feeling weary; third, delighting in discerning and thoroughly comprehending the supreme knowledge of ultimate truth and the supreme knowledge of conventional truth; fourth, eliminating the afflictions to be abandoned through seeing^[5] and the afflictions to be abandoned through cultivation;^[6] fifth, mastering the five sciences,^[7] including worldly techniques and arts.

– Through five conditions a great bodhisattva perfects the practice of the paramita of skillful means: first, clearly knowing the differing inclinations, afflictions, and mental activities^[8] of all sentient beings; second, thoroughly understanding the methods of counteraction; third, freely entering and emerging from the samadhi of great loving-kindness and compassion; fourth, making vows to cultivate and perfect all the paramitas; fifth, aspiring to understand all Buddha-Dharma.

– Through five conditions a great bodhisattva perfects the practice of the paramita of vows: first, contemplating and knowing that from the beginning all dharmas are neither born nor extinguished, neither existent nor nonexistent, and abiding in mind therein; second, contemplating the profound and wondrous principle that all dharmas are pure and free from defilement, and abiding in mind therein; third, contemplating and knowing that transcending conceptual thought is the realization of true suchness, which is unconditioned, neither born nor extinguished, neither different nor moving, and abiding in mind therein; fourth, for the sake of benefiting sentient beings, abiding in mind within the dharmas of conventional truth; fifth, attaining mental stability when shamatha^[9] and vipashyana^[10] operate simultaneously.

– Through five conditions a great bodhisattva perfects the paramita of powers: first, using the power of right knowledge to comprehend the wholesome and unwholesome mental activities of sentient beings; second, enabling sentient beings to realize the profound and subtle Dharma; third, correctly seeing and knowing how sentient beings cycle through birth and death according to their karmic conditions; fourth, using the power of right knowledge to distinguish clearly the three classes of sentient beings’ capacities; fifth, using the power of wisdom to teach in accordance with principle, enabling sentient beings to plant deep wholesome roots, mature, and reach liberation.

– Through five conditions a great bodhisattva perfects the paramita of knowledge: first, distinguishing wholesome from unwholesome dharmas; second, abandoning unwholesome dharmas and embracing wholesome dharmas; third, neither growing weary of birth and death nor delighting in nirvana; fourth, perfecting merit and wisdom and reaching their consummation; fifth, attaining the supreme station of consecration,^[11] complete with all the exclusive qualities of the Buddhas and the knowledge of omniscience.

“Good man! ‘Paramita’ comprises the following meanings: cultivating and attaining the highest benefit; perfecting immeasurable, profound, and vast wisdom; having a mind unattached to either practices or non-practices; accurately knowing and correctly contemplating the faults of birth and death and the merits of nirvana; assisting and protecting both the foolish and the wise; manifesting the treasure of Dharma; perfecting unobstructed wisdom and liberation; accurately distinguishing and clearly knowing the realm of sentient beings^[12] and the dharmadhatu; never retreating from the practice of generosity through the paramita of knowledge; perfecting patience with the non-arising of dharmas; enabling the wholesome roots of all sentient beings to mature;

accomplishing all the qualities of the ten powers, the four fearlessnesses, and the exclusive qualities of a Buddha’s bodhi; recognizing that birth and death and nirvana do not have two characteristics; liberating sentient beings; skillfully answering the challenges of non-Buddhist practitioners and bringing them to submission; having the power to turn the Dharma wheel of the Four Noble Truths complete with its twelve aspects;^[13] having a mind free from attachment, a mind free from obstruction, and a mind free from distress.

“Good man! A bodhisattva on the First Ground clearly sees immeasurable and boundless treasuries of precious objects appearing within the trichiliocosm. A bodhisattva on the Second Ground clearly sees the earth throughout the trichiliocosm as level as the palm of a hand, with immeasurable and boundless pure treasures of brilliant colors and every ornament appearing in full.

A bodhisattva on the Third Ground clearly sees himself as valiant, clad in armor and bearing imposing weapons, capable of vanquishing every enemy. A bodhisattva on the Fourth Ground clearly sees winds from the four directions bringing beautiful flowers and scattering them over the entire earth. A bodhisattva on the Fifth Ground clearly sees a beautiful woman spontaneously appear, her body adorned with many jeweled necklaces and her head crowned with flowers.

A bodhisattva on the Sixth Ground clearly sees ponds made of the seven precious substances appear, surrounded by four stepped approaches. Their beds are entirely covered with golden sand, and they are filled with water possessing the eight qualities,^[14] pure and free from sediment. Utpala,^[15] kumuda,^[16] and pundarika^[17] flowers bloom over their surfaces, and swimming in those ponds is truly delightful and supremely refreshing.

A bodhisattva on the Seventh Ground sees before him sentient beings who should have fallen into the hells and undergone suffering, yet through the awe-inspiring power of the bodhisattvas they escape, unharmed and unafraid. A bodhisattva on the Eighth Ground sees lion kings constantly accompanying and protecting him on both sides, causing all other beasts to be afraid. A bodhisattva on the Ninth Ground sees himself become a holy wheel-turning king, surrounded and honored by innumerable attendants, with a white parasol adorned with countless precious objects shading the crown of his head.

A bodhisattva on the Tenth Ground sees the Tathagata’s body radiant with golden color, emitting immeasurable rays of pure light and endowed with unsurpassed perfection; innumerable hundreds of millions of Brahma kings respectfully surround and honor him as he turns the sublime and unsurpassed Dharma wheel.

“The Buddha further said: “Why is the First Ground called the Ground of Joy? Because one has now newly realized the supramundane mind that had never before been realized and, in accordance with one’s vows, accomplishes all great functions, one is filled with immense joy. Therefore, the First Ground is called the Ground of Joy.

Because the exceedingly subtle defilements and all transgressions of the precepts have been purified, the Second Ground is called the Stainless Ground. Because immeasurable wisdom, samadhis, and light are unmoving and indestructible, with the dharani of retaining what is heard as their foundation, the Third Ground is called the Luminous Ground. Because the fire of wisdom burns away afflictions, increases illumination, and cultivates the factors of bodhi, the Fourth Ground is called the Blazing Ground.

Although it is extremely difficult through practice to attain the supreme knowledge of sovereign skillful means, one subdues the two kinds of afflictions that are extremely difficult to tame—the afflictions to be abandoned through seeing and those to be abandoned through cultivation. Therefore, the Fifth Ground is called the Difficult-to-Conquer Ground. Because practices^[18] continuously manifest clearly and signless contemplation also becomes present, the Sixth Ground is called the Manifest Ground.

Because signless contemplation has become continuous and undefiled, while one’s practice also enters deeply into the samadhi of liberation, and because this ground is utterly pure and no longer obstructed, the Seventh Ground is called the Far-Going Ground. Because one has gained mastery of signless contemplation and the activities of affliction can no longer disturb one, the Eighth Ground is called the Immovable Ground.

Because one freely expounds all the distinctions among dharmas without fear or error, and wisdom increases, functioning flexibly and without obstruction, the Ninth Ground is called the Ground of Excellent Wisdom. Because the Dharma body is like space and wisdom is like a great cloud, and both possess the power to cover all, the Tenth Ground is called the Dharma-Cloud Ground.

“Good man! Two kinds of ignorance obstruct the First Ground: ignorance that clings to the real characteristics of self and dharmas, and ignorance that fears the evil paths within birth and death. Two kinds of ignorance obstruct the Second Ground: ignorance that transgresses subtle precepts, and ignorance that initiates various conditioned karmic activities.

Two kinds of ignorance obstruct the Third Ground: ignorance that becomes attached to what had not previously been attained but is now attained, and ignorance that obscures supreme dharani. Two kinds of ignorance obstruct the Fourth Ground: ignorance that delights in and clings to meditative attainments, and ignorance that delights in sublime and pure dharmas. Two kinds of ignorance obstruct the Fifth Ground: ignorance that wishes to leave birth and death, and ignorance that seeks to attain nirvana.

Two kinds of ignorance obstruct the Sixth Ground: ignorance that contemplates the characteristics of the flowing movement of conditioned phenomena, and ignorance concerning the manifest coarse characteristics. Two kinds of ignorance obstruct the Seventh Ground: ignorance concerning the activity of subtle characteristics, and ignorance that gives rise to delight in the signless. Two kinds of ignorance obstruct the Eighth Ground: ignorance involving effortful contemplation of the signless, and ignorance that clings to the characteristic of mastery.

Two kinds of ignorance obstruct the Ninth Ground: ignorance consisting in not yet having attained skill in the meanings, names, phrases, and syllables^[19] being expressed, and ignorance consisting in not yet having attained mastery of words and debate. Two kinds of ignorance obstruct the Tenth Ground: ignorance consisting in not yet having attained mastery in manifesting various supernormal powers, and ignorance consisting in not yet being able to penetrate subtle and hidden matters.

Ignorance concerning the subtle objects of knowledge obstructs all spheres, and the ignorance of subtle seeds of affliction obstructs the Buddha Ground.

“The great bodhisattvas cultivate the paramitas as follows: on the First Ground, the paramita of generosity; on the Second Ground, the paramita of moral discipline; on the Third Ground, the paramita of patience; on the Fourth Ground, the paramita of diligence; on the Fifth Ground, the paramita of concentration; on the Sixth Ground, the paramita of wisdom; on the Seventh Ground, the paramita of skillful means; on the Eighth Ground, the paramita of vows; on the Ninth Ground, the paramita of powers; and on the Tenth Ground, the paramita of knowledge.

“A bodhisattva on the First Ground arouses the resolve to cultivate the samadhi gateway that gives rise to precious objects. A bodhisattva on the Second Ground arouses the resolve to cultivate the samadhi gateway that gives rise to exceedingly delightful things. A bodhisattva on the Third Ground arouses the resolve to cultivate the samadhi gateway that gives rise to things extremely difficult to disturb.

A bodhisattva on the Fourth Ground arouses the resolve to cultivate the samadhi gateway that gives rise to things that cannot regress. A bodhisattva on the Fifth Ground arouses the resolve to cultivate the samadhi gateway that gives rise to precious flowers. A bodhisattva on the Sixth Ground arouses the resolve to cultivate the samadhi gateway that gives rise to radiant sunlight.

A bodhisattva on the Seventh Ground arouses the resolve to cultivate the samadhi gateway through which every wish is fulfilled as desired. A bodhisattva on the Eighth Ground arouses the resolve to cultivate the samadhi gateway of direct realization. A bodhisattva on the Ninth Ground arouses the resolve to cultivate the samadhi gateway that gives rise to the treasury of wisdom.

A bodhisattva on the Tenth Ground arouses the resolve to cultivate the samadhi gateway that gives rise to the power of courageous diligence. These are the ten kinds of resolve for cultivation of a great bodhisattva.

“Good man! A bodhisattva on the First Ground has the mantra called Relying on the Power of Merit: ta đa tha, pu ru ni, man tra tê, tu hu, tu hu, tu hu, da va, su ru ya, a va ba sa ti, da va, can đa ra, chu ku ti, ta va ta, ra cơ sa, man chan đa, pa ri ha ram, ku ru, sa ha.^[20] This mantra was spoken by Buddhas as numerous as the sands of the Ganges to protect bodhisattvas on the First Ground. Whoever recites and retains it will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions^[21] and constantly remain mindful of bodhisattvas on the First Ground.

“Good man! A bodhisattva on the Second Ground has the mantra called Abiding in Excellent Peace and Joy: Ta đa tha, ôn ta li, si ri, si ri, ôn ta li, tan nam, jan tu, jan tu, ôn ta li, hu ru, hu ru, sa ha. This mantra was spoken by more than two Ganges-sands of Buddhas to protect great bodhisattvas on the Second Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Second Ground.

“A bodhisattva on the Third Ground has the mantra called Difficult-to-Conquer Power: Ta đa tha, tan ta ki, pao ta ki, ka ra ti, kao ra ti, kê yu ri, tan ti li, sa ha. This mantra was spoken by more than three Ganges-sands of Buddhas to protect great bodhisattvas on the Third Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Third Ground.

“A bodhisattva on the Fourth Ground has the mantra called Great Benefit: Ta đa tha, si ri, si ri, đa mi ni, đa mi ni, đa ri i, si đa ri ni ri, si ri ni, vi ca ra, pa chi, pa chi na, pan đa mi tê, sa ha. This mantra was spoken by more than four Ganges-sands of Buddhas to protect great bodhisattvas on the Fourth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Fourth Ground.

“A bodhisattva on the Fifth Ground has the mantra called Adornment of Merit: Ta đa tha, ha ri, ha ri ni, ca ri, ca ri ni, ka ra ma ni, sam ca ra ma ni, sam bơ, su ni, cam ba ni, sa tao va ni, mô ha ni, si ja bu hê, sa ha. This mantra was spoken by more than five Ganges-sands of Buddhas to protect great bodhisattvas on the Fifth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Fifth Ground.

“A bodhisattva on the Sixth Ground has the mantra called Perfect Wisdom: Ta đa tha, vi tô ri, vi tô rim, a ri ni, ma ri ni, ki ri, ki ri, vit tô han ti, ru ru, ru ru, cu ru, cu ru, đơ ru va, đô ru va, đô ru va, sa sa, sách cha, va ri sa, sa vát ti, sát va sát tơ va nam, si đờ hi yan tu, ma ya, man tra, pan đa ni, sa ha. This mantra was spoken by more than six Ganges-sands of Buddhas to protect great bodhisattvas on the Sixth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Sixth Ground.

“A bodhisattva on the Seventh Ground has the mantra called Supreme Practice of the Dharma: Ta đa tha, ja ha, ja ha ru, ja ha, ja ha ru, vi dô kê, vi dô kê, am rơ ta, kha ni, vơ rơ sa ni, vai ru, ca ni, vai ru ci kê, va ru vát ti, vi đơ hi bi kê, bơ han đin, va ri ni, am rơ ti kê, ba bu ja ja, ba bu ja ja, sa ha. This mantra was spoken by more than seven Ganges-sands of Buddhas to protect great bodhisattvas on the Seventh Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Seventh Ground.

“A bodhisattva on the Eighth Ground has the mantra called Inexhaustible Treasury: Ta đa tha, si si, si ri ni, mi tê, mi tê, ka ri, ka ri, hê ru, hê ru, hê ru, cu ru, cu ru, van đa ni, sa ha. This mantra was spoken by more than eight Ganges-sands of Buddhas to protect great bodhisattvas on the Eighth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Eighth Ground.

“A bodhisattva on the Ninth Ground has the mantra called Immeasurable Gate: Ta đa tha, ha ri, can đa ri kê, ku lam bờ ha tê, tô ri si, ba ta, ba ta si, si ri, si ri, ka si ri, ka pi si ri, sơ vát ti, sa rơ va, sát tơ va nam, sa ha. This mantra was spoken by more than nine Ganges-sands of Buddhas to protect great bodhisattvas on the Ninth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Ninth Ground.

“A bodhisattva on the Tenth Ground has the mantra called Shattering the Vajra Mountain: Ta đa tha, si đờ hi, su si đờ hê, mô ca ni, mô kờ sa ni, vi mu kờ ti, a ma lê, vi ma lê, nia ma lê, mo ga lê, hi ran ya ga rờ bờ hê, rát na ga rờ bờ hê, sa man ta bờ ha đờ rê, sa rờ van tê, sa than ni, man na si, am bu ti, an ti bu ti, a ca rê, vi ra rê, an nờ ti, am rờ ta, a ra sê, vi ra sê, bờ ra hờ mê, bờ ra hờ ma nê, pu rờ ni, pu ra na, nao tra tê, sa ha.

This mantra was spoken by more than ten Ganges-sands of Buddhas to protect great bodhisattvas on the Tenth Ground. Whoever recites this mantra will not fear dangers from ferocious beasts such as tigers, wolves, and lions; evil ghosts and evil spirits; humans and nonhumans; enemies, calamities, or other sufferings. That person will escape the five obstructions and constantly remain mindful of bodhisattvas on the Tenth Ground.”

When the bodhisattva Lion-Banner Unobstructed Blazing Light heard the Buddha speak these exceedingly subtle, wondrous, and inconceivable mantras, he immediately rose, bared his right shoulder, knelt with his right knee on the ground, respectfully joined his palms, bowed at the Buddha’s feet, and praised him in verse:

Homage to the Unsurpassed One,

Whose signless Dharma is profound.

Sentient beings have lost right view;

Only the Buddha can deliver them.

The Tathagata’s wisdom-eye is bright,

Yet sees no characteristic of a single dharma;

With the eye of the true Dharma

He shines everywhere inconceivably.

Not one dharma does he cause to arise,

Nor does he extinguish a single dharma;

Through equal seeing and knowing,

He reaches the unsurpassed state.

He is not wearied by birth and death,

Nor does he abide in nirvana;

Clinging to neither extreme,

He therefore realizes perfect quiescence.

The pure and the impure

The World-Honored One sees as one flavor;

Because he gives rise to no discrimination,

He attains supreme purity.

The World-Honored One’s body is boundless;

He has never spoken a single word,

Yet all his disciples

Are moistened by the rain of true Dharma.

The Buddha observes the characteristics of beings

And sees no separate kinds,

Yet he constantly delivers

Those afflicted by suffering.

Suffering and joy, permanence and impermanence,

Self and absence of self—

Neither one nor different,

Neither arising nor ceasing.

Meanings as numerous as these

He teaches distinctly according to circumstances,

Like echoes in a deep valley;

Only the Buddha can know them.

The dharmadhatu is without discrimination,

And therefore there are no different vehicles;

Yet to deliver all sentient beings,

He distinctly teaches the three vehicles.

At that time, the Great Sovereign Brahma King rose from among the assembly, arranged his robe in accordance with the Dharma, knelt with his right knee on the ground, respectfully joined his palms, bowed at the Buddha’s feet, and addressed him: “World-Honored One! The Sutra of Golden Light is exceedingly rare. Its beginning, middle, and end are all supremely wondrous. Its words and meanings are consummate, and it possesses the full power to enable the accomplishment of all Buddha-Dharma. Whoever accepts and retains it has repaid the Buddha’s kindness.”

The Buddha said: “It is just as you say! Whoever hears this sutra will not regress from unsurpassed bodhi, for that person will bring to maturity the supreme wholesome roots of a non-retrogressing bodhisattva. This sutra is the foremost seal of Dharma and the king of sutras.

Those who have not planted or matured wholesome roots and have not drawn near to the Buddhas cannot hear this wondrous sutra. If any man or woman listens to and remembers it, that person’s karmic offenses and obstructions will be extinguished, body and mind will become pure, and that person will always encounter Buddhas and draw near to Buddhas, good spiritual friends, and beings of supreme practice. That person will always hear the wondrous Dharma, abide in the stage of non-retrogression, and attain these supreme, inexhaustible, and undiminishing dharanis: the Dharani of the Ocean Seal Producing Wondrous Merit; the Dharani Penetrating the Intentions, Activities, and Languages of Sentient Beings; the Dharani of the Stainless Characteristic-Light of the Perfect Sun;

the Dharani of the Characteristic-Light of the Full Moon; the Dharani Capable of Subduing All Delusions and Pouring Forth a Stream of Merit; the Dharani Shattering the Vajra Mountain; the Dharani of the Treasury of Causes and Conditions for Expressing Inexpressible Meanings; the Dharani Penetrating the Sounds and Principles of True Speech; the Dharani of the Seal of the Stainless Mental Activities of Space; and the Dharani Capable of Manifesting All Boundless Buddha Bodies.

All such supreme, inexhaustible, and undiminishing dharanis will be perfected. These bodhisattvas possess the power to manifest Buddha bodies throughout the Buddha lands of the ten directions and teach sentient beings the unsurpassed true Dharma. With respect to the true suchness of all dharmas, the minds of these bodhisattvas neither move nor abide, neither come nor go; within arising and cessation itself, they realize non-arising and non-cessation.

It is said that conditioned dharmas neither come nor go because the essence of all dharmas is without differentiation.”

When the Buddha taught this Dharma, three trillion great bodhisattvas attained patience with the non-arising of dharmas; immeasurable bodhisattvas became non-retrogressing from the mind of bodhi; immeasurable bhikshus and bhikshunis attained the pure Dharma-eye;^[22] and immeasurable sentient beings aroused the mind of bodhi. The World-Honored One then spoke in verse:

The wondrous Dharma turns back the stream of birth and death;

Subtle and profound, it is exceedingly hard to encounter.

Ignorant beings are obscured by craving and desire,

And therefore cannot see it, suffering countless woes.

Then the entire great assembly rose, bowed at the Buddha’s feet, and addressed him: “World-Honored One! Wherever anyone expounds, reads, or recites the Sutra of Golden Light, we shall all go there to join the audience and make offerings to the Dharma teacher. At the same time, we shall enable that teacher to enjoy benefit and peace, remain free of obstruction, and be at ease in body and mind.

We shall also enable the listeners always to be secure and joyful. That land will be free from enemies, warfare, fear, famine, and calamity; its people will be numerous and their lives prosperous. The place where this sutra is taught is itself a bodhimanda.

No sentient being—whether deva, human, nonhuman, or any other—may trample upon or defile such places. Because a place where the Dharma is taught is itself a precious stupa, it must be adorned and honored with incense, flowers, banners, and beautiful precious parasols. We shall also constantly protect that place and prevent it from being damaged.”

The Buddha further said: “If you diligently cultivate this sutra, the true Dharma will long abide in the world.”

Notes:

^[1] Karmic activity: that is, conditioned activities that produce karma.

^[2] The paramita of energetic application: that is, the paramita of diligence.

^[3] The paramita of meditation: that is, the paramita of meditative concentration.

^[4] The two extremes: the two sides of existence and nonexistence, annihilationism and eternalism, identity and difference, arising and cessation.

^[5] Afflictions to be abandoned through seeing: afflictions caused by deluded attachment regarding the principle of the Four Noble Truths; they are eliminated upon reaching the Path of Seeing.

^[6] Afflictions to be abandoned through cultivation: afflictions caused by deluded attachment to phenomena and things; they are eliminated upon reaching the Path of Cultivation.

^[7] The five sciences: the five fields of study in ancient India. They are:

1. The science of language: the study of language and literature.

2. The science of arts and crafts: the study of calendrical calculation, techniques, and crafts.

3. The science of medicine: the study of medicine, pharmacology, and incantations.

4. The science of logic: the study of reasoning.

5. The inner science: the study of the principles of one’s own religious tradition.

^[8] Mental activities: the activities or changing states of the mind, such as joy, sorrow, love, hatred, and so forth.

^[9] Shamatha: translated in Chinese as “calming,” it is one of the seven methods of meditation. It means collecting the mind and fixing it upon an object, thereby bringing mental activities to rest.

^[10] Vipashyana: translated in Chinese as “insight,” it means reflecting upon and examining a particular principle or object in order to give rise to right knowledge.

^[11] The station of consecration: consecration was originally an ancient Indian rite in which water from the four seas was poured over the head of a prince when he ascended the throne, symbolizing the blessings of the realm. Only after this rite did he formally become emperor. Here it refers to the stage of an Equal-Enlightenment bodhisattva who is consecrated by the Buddhas of the ten directions and becomes a Buddha. Esoteric Buddhism regularly employs this rite for those about to receive esoteric teachings or advance to a higher stage.

^[12] The realm of sentient beings: the world inhabited by sentient beings; it may also refer collectively to nine of the ten realms, excluding the Buddha realm.

^[13] The twelve aspects of turning the Dharma wheel of the Four Noble Truths: the three turnings of the Dharma wheel concerning the Four Noble Truths—suffering, its origin, its cessation, and the path. These are the demonstrative turning of the four truths, the exhortative turning of the four truths, and the confirmatory turning of the four truths.

^[14] Water possessing the eight qualities: pure, cool, sweet, soft and light, moistening, peaceful and harmonious, removing hunger and thirst, and nourishing the faculties.

^[15] Utpala flower: the blue lotus.

^[16] Kumuda flower: a white lotus with a small, round, edible stalk.

^[17] Pundarika flower: also a kind of white lotus.

^[18] Practices: methods of cultivation. Here this refers to continuously and uninterruptedly contemplating the principle of the twelve links of dependent origination.

^[19] Meanings, names, phrases, and syllables:

– Meanings: significance and principle. In Buddhist scriptures, words are used differently according to the meaning being revealed or the context, as in definitive meaning, provisional meaning, ultimate meaning, supreme meaning, and so forth.

– Names: ordinarily, this means appellations; according to Buddhist teachings, however, when a sound designates an object, hearing the name causes one to conceive the object’s characteristics. Thus, “name” is one of the twenty-four formations dissociated from mind; one of the seventy-five dharmas of the Kusha school; and one of the one hundred dharmas of the Yogachara school.

– Phrases: clauses used to explain the meanings and principles of things; one of the seventy-five dharmas of the Kusha school and one of the one hundred dharmas of the Yogachara school.

– Syllables: that which is heard. Hearing, believing, and understanding the teaching is called hearing the Dharma. Disciples of the Buddha who regularly hear the spoken teachings are called shravakas, “hearers.”

^[20] From this point to the end of the sutra, the translator directly transliterated the Sanskrit texts of the mantras into Vietnamese rather than passing through Chinese pronunciation. The original Sanskrit sounds of this mantra are: Tadyathā pūrṇi mantrate tuhu tuhu tuhu yava-sūrya avabhāsati yava-candra cukuti tavata raksa maṃ caṇḍa pariharaṃ kuru svāhā.

^[21] The five obstructions: five impediments to cultivation. They are:

1. The obstruction of afflictions: obstruction caused by the fundamental afflictions.

2. The obstruction of karma: obstruction caused by unwholesome karma from the past and present.

3. The obstruction of birth: obstruction caused by karma from previous lives that results in birth into adverse circumstances.

4. The obstruction to Dharma: because one did not meet good spiritual friends in a previous life, one is obstructed from hearing the true Dharma.

5. The obstruction of the knowable: although one hears the true Dharma, one is bound by various causes and conditions and therefore cannot practice the prajnaparamita.

^[22] The pure Dharma-eye: the Dharma-eye, namely, the eye capable of observing the truth of all dharmas without obstruction or doubt.