金光明最勝王經

CHAPTER SIX: DHARANI OF THE SUPREMELY PURE GROUND

At that time, the bodhisattva Lion-Banner Unobstructed Blazing Light, together with an assembly of innumerable hundreds of millions, rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and reverently bowed at the Buddha’s feet. After making offerings of various kinds of incense, flowers, banners, and jeweled canopies, he 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? World-Honored One! 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, the mind of bodhi also cannot be apprehended. Bodhi cannot be expressed in words, and the mind itself has neither form nor characteristics, performs no activity, and cannot be fashioned. Sentient beings likewise cannot be apprehended or known. World-Honored One! How, then, can the extremely profound meaning of all dharmas be known?”

The Buddha said:

“Good man! So it is! So it is! Subtle and wondrous bodhi and all activities of fabrication cannot be apprehended. Apart from bodhi, the mind of bodhi also cannot be apprehended. Bodhi cannot be spoken; the mind likewise cannot be spoken. It has neither form nor characteristics and performs no activity, while all sentient beings likewise cannot be apprehended. Why is this? Because bodhi and mind are identical with suchness, and both that which realizes and that which is realized are equal. Yet this does not mean that dharmas cannot be clearly known.

“Good man! Only when a great bodhisattva knows in this way can he be called one who comprehends all dharmas and skillfully explains bodhi and the mind of bodhi. The mind of bodhi is neither past, future, nor present.

The mind is likewise so, and sentient beings are likewise so; within these two aspects, they truly cannot be apprehended. Why is this? Because all dharmas are unborn.

Bodhi cannot be apprehended, nor can the name ‘bodhi’ be apprehended. Sentient beings cannot be apprehended, nor can the name ‘sentient beings’ be apprehended. Sravakas cannot be apprehended, nor can the name ‘sravaka’ be apprehended.

Pratyekabuddhas cannot be apprehended, nor can the name ‘pratyekabuddha’ be apprehended. Bodhisattvas cannot be apprehended, nor can the name ‘bodhisattva’ be apprehended. Buddhas cannot be apprehended, nor can the name ‘Buddha’ be apprehended.

Practice and non-practice cannot be apprehended, nor can the names ‘practice’ and ‘non-practice’ be apprehended. Because they cannot be apprehended, one abides in the quiescence of all dharmas. These arise in dependence upon all roots of virtue and merit.

“Good man! Just as the precious Mount Sumeru greatly benefits all beings, so does this mind of bodhi benefit all sentient beings. This is called the first cause, the paramita of generosity.

“Good man! Just as the great earth supports all things, this is called the second cause, the paramita of moral discipline.

“Just as a lion possesses great power, walks alone without fear, and is free from terror, this is called the third cause, the paramita of patience.

“Just as the mighty Narayana wind is valiant and swift and never retreats, this is called the fourth cause, the paramita of diligent exertion. Just as a delightful seven-jeweled pavilion has stairways on four sides, cool breezes enter through its four doors, and one enjoys peaceful happiness within, so is it filled with the Dharma treasury of meditative concentration. This is called the fifth cause, the paramita of meditation.

“Just as the orb of the sun shines brilliantly, this mind can swiftly destroy the darkness of ignorance in samsara. This is called the sixth cause, the paramita of wisdom.

“Just as a merchant leader can bring every aspiration to complete fulfillment, this mind can cross the perilous road of samsara and obtain precious merit. This is called the seventh cause, the paramita of skillful means and superior knowledge.

“Just as the pure, perfectly full sun is unobscured, this mind can be wholly purified with respect to every sphere of experience. This is called the eighth cause, the paramita of vows.

“Just as the precious commander of a wheel-turning sage king acts freely according to his wishes, this mind can skillfully adorn pure Buddha lands, possess immeasurable merit, and broadly benefit all living beings. This is called the ninth cause, the paramita of power.

“Just as space and a wheel-turning sage king are unobstructed, this mind is without obstruction in every sphere, freely reaches every place, and arrives at the stage of consecration. This is called the tenth cause, the paramita of knowledge.

“Good man! These are called the ten causes of the mind of bodhi of a great bodhisattva. You should cultivate these ten causes!

“Good man! By relying upon five dharmas, a great bodhisattva perfects the paramita of generosity. What are the five? First, the faculty of faith; second, loving-kindness and compassion; third, a mind that seeks no sensual desire; fourth, embracing all sentient beings; and fifth, aspiring to the knowledge of omniscience. Good man! This is called a great bodhisattva’s perfection of the paramita of generosity.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of moral discipline. What are the five? First, purity of the three kinds of karma; second, not creating causes and conditions of affliction for any sentient being; third, closing the paths of evil and opening the gates of wholesome destinies; fourth, transcending the stages of the sravakas and pratyekabuddhas; and fifth, bringing all merit to complete fulfillment. Good man! This is called a great bodhisattva’s perfection of the paramita of moral discipline.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of patience. What are the five? First, being able to subdue the afflictions of greed and anger. Second, not begrudging one’s body or life, not seeking personal ease, and cultivating the contemplation of cessation. Third, reflecting upon past karma and patiently enduring suffering when it occurs. Fourth, arousing loving-kindness and compassion and bringing the roots of virtue of sentient beings to maturity. Fifth, attaining the extremely profound patience regarding the non-arising of dharmas. Good man! This is called a great bodhisattva’s perfection of the paramita of patience.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of diligent exertion. What are the five? First, taking no pleasure in dwelling together with the afflictions. Second, not accepting ease and pleasure while one’s merit remains incomplete. Third, not becoming discouraged by difficult or painful deeds. Fourth, using great loving-kindness and compassion to embrace and benefit all sentient beings and skillfully bring them to maturity. Fifth, aspiring to the stage of non-retrogression. Good man! This is called a great bodhisattva’s perfection of the paramita of diligent exertion.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of meditation. What are the five? First, gathering in wholesome dharmas and preventing their dissipation. Second, constantly aspiring to liberation without clinging to either extreme. Third, aspiring to attain supernormal powers and bring the roots of virtue of sentient beings to maturity. Fourth, cleansing the dharmadhatu by eliminating mental defilements. Fifth, severing the roots of the afflictions of sentient beings. Good man! This is called a great bodhisattva’s perfection of the paramita of meditation.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of wisdom. What are the five? First, constantly making offerings to and drawing near all Buddhas, bodhisattvas, and wise persons, without weariness or turning away. Second, always delighting in hearing, without ever being satisfied, the extremely profound Dharma taught by the Buddha-Tathagatas. Third, skillfully distinguishing the superior knowledge of ultimate and conventional truth. Fourth, swiftly eliminating all afflictions to be abandoned through seeing and cultivation. Fifth, completely mastering worldly arts and the disciplines of the five sciences. Good man! This is called a great bodhisattva’s perfection of the paramita of wisdom.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of skillful means. What are the five? First, thoroughly comprehending the differing dispositions, inclinations, and afflictions in the minds of all sentient beings. Second, clearly understanding the immeasurable Dharma-gates that serve as antidotes. Third, freely entering and emerging from the samadhi of great loving-kindness and compassion. Fourth, aspiring to cultivate and completely perfect all the paramitas. Fifth, aspiring to comprehend all Buddha-Dharmas and embrace them without omission. Good man! This is called a great bodhisattva’s perfection of the paramita of skillful means and superior knowledge.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of vows. What are the five? First, abiding in the understanding that all dharmas have, from the beginning, neither arisen nor ceased and are neither existent nor nonexistent. Second, abiding in contemplation of the most sublime principle of all dharmas, free from defilement and pure. Third, transcending every conception and abiding in fundamental suchness, which is uncreated, inactive, undifferentiated, and unmoving. Fourth, abiding in conventional truth for the sake of benefiting sentient beings. Fifth, abiding in the simultaneous practice of samatha and vipasyana. Good man! This is called a great bodhisattva’s perfection of the paramita of vows.

“Good man! Again, there are five dharmas by which a great bodhisattva perfects the paramita of power. What are the five?

First, through the power of right knowledge, clearly knowing the wholesome and unwholesome mental conduct of all sentient beings. Second, enabling all sentient beings to enter the subtle, wondrous, and extremely profound Dharma. Third, knowing in accordance with reality the karmic conditions through which all sentient beings revolve in samsara.

Fourth, through the power of right knowledge, discerning the three kinds of faculties of sentient beings. Fifth, explaining the Dharma to sentient beings in accordance with principle, enabling them to plant roots of virtue, mature, and attain liberation—all through the power of knowledge. Good man!

This is called a great bodhisattva’s perfection of the paramita of power.

“Good man! Again, by relying upon five dharmas, a great bodhisattva perfects the paramita of knowledge. What are the five? First, being able to distinguish wholesome and unwholesome dharmas. Second, being able to abandon dark dharmas and embrace pure dharmas. Third, feeling neither aversion toward samsara nor delight in nirvana. Fourth, perfecting the practices of merit and wisdom and reaching the ultimate. Fifth, receiving the supreme consecration and attaining the unique qualities of the Buddhas and the knowledge of omniscience. Good man! This is called a great bodhisattva’s perfection of the paramita of knowledge.

“Good man! What is the meaning of ‘paramita’? Cultivating supreme benefit is the meaning of paramita.

Completely fulfilling immeasurable, great, and extremely profound knowledge is the meaning of paramita. Not clinging in one’s mind to dharmas of practice or non-practice is the meaning of paramita. Correctly knowing and contemplating the faults of samsara and the merits of the perfect awakening of nirvana is the meaning of paramita.

Embracing both the foolish and the wise is the meaning of paramita. Being able to manifest all kinds of rare and wondrous Dharma treasures is the meaning of paramita. Perfecting unobstructed wisdom and liberation is the meaning of paramita.

Correctly discerning the dharmadhatu and the realm of sentient beings is the meaning of paramita. Generosity and the other paramitas, together with knowledge, enabling one to reach non-retrogression is the meaning of paramita. Enabling the patience regarding the non-arising of dharmas to be fulfilled is the meaning of paramita.

Enabling the roots of virtue and merit of all sentient beings to mature is the meaning of paramita. Fully perfecting in bodhi the Buddha’s ten powers, four fearlessnesses, unique qualities, and so forth is the meaning of paramita. Clearly knowing that samsara and nirvana do not have two distinct characteristics is the meaning of paramita.

Delivering all beings is the meaning of paramita. Skillfully answering and subduing all non-Buddhist practitioners who come to interrogate and challenge one is the meaning of paramita. Being able to turn the Dharma wheel of the twelve sublime practices is the meaning of paramita.

Having no attachment, no fixed views, and no affliction is the meaning of paramita.

“Good man! Before a bodhisattva on the First Ground, this sign appears: throughout the three-thousand-great-thousand world system, immeasurable and boundless treasuries of various jewels fill every place, and the bodhisattva sees them all.

“Good man! Before a bodhisattva on the Second Ground, this sign appears: throughout the three-thousand-great-thousand world system, the earth is as level as the palm of a hand and adorned with immeasurable and boundless precious objects of pure and wondrous colors, and the bodhisattva sees them all.

“Good man! Before a bodhisattva on the Third Ground, this sign appears: the bodhisattva’s own body is strong and valiant, adorned with armor and weapons, and capable of destroying and subduing every enemy, and the bodhisattva sees all this.

“Good man! Before a bodhisattva on the Fourth Ground, this sign appears: winds blow from the four directions, scattering various wondrous flowers until they cover the earth, and the bodhisattva sees all this.

“Good man! Before a bodhisattva on the Fifth Ground, this sign appears: wondrous jeweled maidens appear, their bodies entirely adorned with precious necklaces and their heads crowned with celebrated floral headdresses and other ornaments, and the bodhisattva sees them all.

“Good man! Before a bodhisattva on the Sixth Ground, this sign appears: a seven-jeweled lotus pond has four stairways and is spread throughout with golden sand, pure and undefiled. It is filled with water possessing the eight qualities and adorned everywhere with utpala, kumuda, and pundarika flowers. The bodhisattva plays joyfully in this lotus pond, enjoying incomparable coolness, and sees all this.

“Good man! Before a bodhisattva on the Seventh Ground, this sign appears: sentient beings who should fall into the hells stand before the bodhisattva, but through the bodhisattva’s power they do not fall, suffer no injury, and feel no fear, and the bodhisattva sees all this.

“Good man! Before a bodhisattva on the Eighth Ground, this sign appears: lion kings stand on both sides of the bodhisattva as guardians, and all other beasts are terrified, and the bodhisattva sees all this.

“Good man! Before a bodhisattva on the Ninth Ground, this sign appears: a wheel-turning sage king, surrounded and venerated by innumerable hundreds of millions of beings, appears beneath a white canopy adorned with immeasurable jewels, and the bodhisattva sees all this.

“Good man! Before a bodhisattva on the Tenth Ground, this sign appears: the golden-hued body of a Tathagata, complete with immeasurable pure radiance, is surrounded and reverently venerated by innumerable hundreds of millions of Brahma kings and turns the unsurpassed, subtle, and wondrous Dharma wheel, and the bodhisattva sees all this.

“Good man! Why is the First Ground called Joyous (Pramudita)? It is because one first realizes the supramundane mind, attaining now what had never before been attained, and every great undertaking is accomplished according to one’s aspiration, giving rise to immense joy.

Therefore the first ground is called Joyous. Subtle defilements and faults arising from violations of discipline are purified; therefore the Second Ground is called Stainless (Vimala). Immeasurable lights of wisdom and samadhi cannot be shaken, destroyed, or subdued, and hearing and retaining dharanis serve as their foundation; therefore the Third Ground is called Luminous (Prabhakari).

The fire of wisdom burns away the afflictions, increases illumination, and cultivates the factors of awakening; therefore the Fourth Ground is called Radiant (Arcismati). One freely cultivates the skillful means of superior knowledge, which are extremely difficult to attain, and subdues the afflictions to be abandoned through seeing and cultivation, which are difficult to conquer; therefore the Fifth Ground is called Difficult to Conquer (Sudurjaya).

The continuous activity of dharmas becomes distinctly manifest, and contemplation of the signless is directly present; therefore the Sixth Ground is called Manifest (Abhimukhi). One cultivates far-reaching, uncontaminated, uninterrupted, signless contemplation and the samadhi of liberation. This ground is pure and unobstructed; therefore the Seventh Ground is called Far-Going (Duramgama).

One attains mastery in signless contemplation, and the activities of the afflictions cannot disturb one; therefore the Eighth Ground is called Immovable (Acala). One freely explains all the various distinctions among dharmas, without affliction or burden, while wisdom increases and becomes sovereign and unobstructed; therefore the Ninth Ground is called Good Wisdom (Sadhumati). The Dharma-body is like space, and wisdom is like a great cloud capable of covering and filling everything; therefore the Tenth Ground is called Dharma Cloud (Dharmamegha).

“Good man! The ignorance that clings to the characteristics of self and dharmas and the ignorance that fears samsara and the evil destinies are the two obstructing forms of ignorance on the First Ground. Subtle ignorance concerning accidental violations of the training precepts and the ignorance that gives rise to various karmic activities are the two obstructing forms of ignorance on the Second Ground.

The ignorance that causes attachment to attainments not previously gained and the ignorance that obstructs superior retention are the two obstructing forms of ignorance on the Third Ground. Attachment to the flavor of meditative attainment and its pleasures, and delight in subtle and pure dharmas, are the two obstructing forms of ignorance on the Fourth Ground. The ignorance that wishes to turn away from samsara and the ignorance that longs to proceed to nirvana are the two obstructing forms of ignorance on the Fifth Ground.

The ignorance involved in observing the flow of conditioned activity and the ignorance through which coarse characteristics become manifest are the two obstructing forms of ignorance on the Sixth Ground. The ignorance of the subtle activity of various characteristics and the ignorance that delights in signless mental engagement are the two obstructing forms of ignorance on the Seventh Ground. The ignorance that applies effort to signless contemplation and the ignorance that clings to characteristics of mastery are the two obstructing forms of ignorance on the Eighth Ground.

Lack of skill in the two unobstructed understandings of the meaning of words and of names, phrases, and texts, and the ignorance that prevents eloquence from arising at will, are the two obstructing forms of ignorance on the Ninth Ground. The ignorance that has not yet attained mastery in manifesting great supernormal powers and the subtle, hidden ignorance that cannot yet comprehend enlightened activity are the two obstructing forms of ignorance on the Tenth Ground.

The ignorance that obstructs knowledge of every subtle sphere and the exceedingly subtle yet burdensome afflictive ignorance are the two obstructing forms of ignorance on the Buddha Ground.

“Good man! On the First Ground, a great bodhisattva practices 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 diligent exertion; on the Fifth Ground, the paramita of meditation; on the Sixth Ground, the paramita of wisdom; on the Seventh Ground, the paramita of skillful means and superior knowledge; on the Eighth Ground, the paramita of vows; on the Ninth Ground, the paramita of power; and on the Tenth Ground, the paramita of knowledge.

“Good man! The first arousal of mind embraced by a great bodhisattva can give rise to the Samadhi of Wondrous Jewels. The second arousal of mind can give rise to the Samadhi of Delightfulness.

The third arousal of mind can give rise to the Samadhi Difficult to Disturb. The fourth arousal of mind can give rise to the Samadhi of Non-retrogression. The fifth arousal of mind can give rise to the Samadhi of Jeweled Flowers.

The sixth arousal of mind can give rise to the Samadhi of the Sun’s Perfect Blazing Light. The seventh arousal of mind can give rise to the Samadhi Fulfilling All Wishes According to One’s Intention. The eighth arousal of mind can give rise to the Samadhi of Directly Realized Abiding.

The ninth arousal of mind can give rise to the Samadhi of the Treasury of Knowledge. The tenth arousal of mind can give rise to the Samadhi of Valiant Advance. Good man!

These are called the ten arousals of mind of a great bodhisattva. Good man! On this First Ground, a great bodhisattva attains the dharani called Reliance upon the Power of Merit.”

The World-Honored One then spoke this mantra:

Đát điệt tha - Bô luật nỉ - Mạn nô lạt thế - Độc hổ - Độc hổ - Độc hổ - Gia bạt - Tô lợi du - A bà bà tát để - Gia bạt - Chiên đạt la - Điêu đát để - Đa bạt đạt lạc xoa mạn - Đan trà bát lợi ha lam - Củ lổ - Tá ha (Tadỷathà pùrni mantrate tuhu tuhu tuhu yava-sirya avabhàsati yava - candra cukuti tavata raksa mam canda pariharam kuru svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of one Ganges River to protect great bodhisattvas on the First Ground. If anyone recites and retains this dharani-mantra, that person will be freed from every fear, including fear of tigers, wolves, lions, and other vicious beasts; all evil spirits; humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the First Ground.

“Good man! On the Second Ground, a great bodhisattva attains the dharani called Abiding in Excellent Peace and Happiness:

Đát điệt tha - Ôn xiển lí - Chất lí - Chất lí - Ôn xiển la xiển la - Nam thiện đổ thiện đổ ôn xiển lí - Hổ lỗ hổ lỗ - Tá ha (Tadyathà untali ‘Siri ‘Siri untali tannam jant jantu untali huru svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than twice the sands of the Ganges River to protect great bodhisattvas on the Second Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Second Ground.

“Good man! On the Third Ground, a great bodhisattva attains the dharani called Power Difficult to Conquer:

Đát điệt tha - Đan trạch - Chỉ bát - Trạch chỉ - Yết lạt trí cao lạt trí - Kê do lý - Đan trí lý - Tá ha (Tadyathà tantaki pautaki karati kaurati keyuri svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than three times the sands of the Ganges River to protect great bodhisattvas on the Third Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Third Ground.

“Good man! On the Fourth Ground, a great bodhisattva attains the dharani called Great Benefit:

Đát điệt tha - Thất lị thất lị - Đà nhị nỉ đà nhị nỉ - Đà lí đà lí nỉ - Thất lị thất lị nỉ - Tỳ xá la ba thế ba thỉ ná - Bạn đà nhị đế - Tá ha (Tadyathà ‘siri ‘siri damini damini daridarini ‘siri‘sirini vicara pacipacina pandamite svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of four Ganges Rivers to protect great bodhisattva-mahasattvas on the Fourth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; strange calamities; and all suffering. That person will be freed from the five hindrances and will not forget the Fourth Ground.

“Good man! On the Fifth Ground, a great bodhisattva attains the dharani called Adornment with Various Merits:

Đát điệt tha - Ha lý ha lý - Nỉ già lý già lý nỉ - Yết lạt ma - Nỉ tăng yết lạt ma - Nỉ - Tam ba sơn nỉ chiêm bạt nỉ - Tất đam bà nỉ mô hán nỉ - Toái diêm bộ bệ - Tá ha (Tadyathà darini siri - ‘sirini vicara paci-pacina pandamite svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of five Ganges Rivers to protect great bodhisattvas on the Fifth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Fifth Ground.

“Good man! On the Sixth Ground, a great bodhisattva attains the dharani called Perfect Knowledge:

Đát điệt tha - Tỳ tỉ lí tỳ tỉ lí - Ma lí nỉ ca lí ca lí - Tỳ độ hán để - Lỗ lỗ lỗ lỗ - Chủ lỗ chủ lỗ - Đổ lỗ bà đỗ lỗ bà - Xả xả thiết giả bà lí sái ta - Tất để tát bà tát đỏa nam - Tất điện đổ mạn đát la bát đà nỉ - Tá ha (Tadyathà vitori vitorim arini narini kiri kiri vitohanti ruru - ruru curu curu durra duruva ‘sa‘sa ‘saccha varísa svasti sasvasattvànàm siddhyanty maya mantra padàni svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of six Ganges Rivers to protect great bodhisattvas on the Sixth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Sixth Ground.

“Good man! On the Seventh Ground, a great bodhisattva attains the dharani called Supreme Dharma Practice:

Đát điệt tha - Chước ha - Chước ha - Lỗ chước ha chước ha chước ha lỗ - Tỳ bệ chỉ tỳ bệ chỉ - A mật lật đa đề hán nỉ - Bột lí sơn nỉ - A mật lí để chỉ - Bạc hổ chủ dũ - Bạc hổ chủ dũ - Tá ha (Tadyathà Jaha Jaharu viduke viduke amrta khani vrsani vairu cani vairucike varuvatti vidhibike bhandin varini amrtike bahujaja bahùjayu svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of seven Ganges Rivers to protect great bodhisattva-mahasattvas on the Seventh Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Seventh Ground.

“Good man! On the Eighth Ground, a great bodhisattva attains the dharani called Inexhaustible Treasury:

Đát điệt tha - Thất lị thất lị thất lị nỉ - Mật để mật để - Yết lí yết lí ế lỗ ế lỗ - Chủ lỗ chủ lỗ - Bạn đà nhị - Tá ha (Tadyathà ‘siri ‘siri ‘sirini mite mite kari kari heru heru heru curu curu vandani svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of eight Ganges Rivers to protect great bodhisattvas on the Eighth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Eighth Ground.

“Good man! On the Ninth Ground, a great bodhisattva attains the dharani called Immeasurable Gates:

Đát điệt tha - Ha lí chiên trà lí chỉ - Câu lam bà lạt thể - Đô lạt tử - Bạt tra bạt tra tử thất lị thất lị ca thất lí ca tất thất lị - Tá tất để - Tát bà tát đỏa nam - Tá ha (Tadyathà hari candarike kulamàbhate torisi bata batasi ‘siri ‘siri ka‘siri kapi‘siri svasti sarva - sattvànàm svàhà).

“Good man! This dharani was spoken by Buddhas more numerous than the sands of nine Ganges Rivers to protect great bodhisattvas on the Ninth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; adversities; and all suffering. That person will be freed from the five hindrances and will not forget the Ninth Ground.

“Good man! On the Tenth Ground, a great bodhisattva attains the dharani called Shattering the Vajra Mountain:

Đát điệt tha - Tất đề - Tô tất đề - Mô chiết nỉ mộc sát nỉ tỳ mộc để am mạt lệ - Tỳ mạt lệ niết mạt lệ - Mang yết lệ tê lan nhã yết tỳ - Hạt lạt đát na yết tỳ - Tam mạn đa bạt điệt lệ - Tát bà át tha ta đan nỉ - Ma nại tư mạc ha ma nại tư - At bộ để át - Thất bộ để - A lại thệ tỳ lạt thệ át chủ để am mật lật để - A lại thệ tỳ lạt thệ - Bạt lam mê - Bạt la hám ma ta - Lệ bộ lạt nỉ bộ lạt na - Mạn nô lạt thế - Tá ha (Tadyathà sidhi susidhe mocani moksani vimukti amale nirmale mogale hiranyagarbhe samantabhadre sarvànte sthàni manasi ambuti antibuti acare virase amnti amrta arase virase brahme brahmane pùrnì purapà mautrate svàhà).

“Good man! This auspicious consecration dharani was spoken by Buddhas more numerous than the sands of ten Ganges Rivers to protect great bodhisattvas on the Tenth Ground. If anyone recites and retains this dharani-mantra, that person will be freed from fear of vicious beasts, evil spirits, humans, nonhumans, and others; hostile bandits; calamities; and adversities. Every poison and harmful influence will be completely eliminated. That person will be freed from the five hindrances and will not forget the Tenth Ground.”

At that time, after the bodhisattva Lion-Banner Unobstructed Blazing Light had heard the Buddha teach these inconceivable dharanis, he rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently, bowed at the Buddha’s feet, and praised the Buddha in verse:

Then the heavenly king Great Sovereign Brahma also rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently, bowed at the Buddha’s feet, and said:

“World-Honored One! This Sutra of the Sovereign King of Golden Light, Supreme of Sutras, is rare and immeasurable. It is excellent at the beginning, excellent in the middle, and excellent at the end. Its words and meaning are ultimate, and it can accomplish all Buddha-Dharmas. Anyone who accepts and retains it thereby repays the kindness of the Buddhas.”

The Buddha said:

“Good man! So it is! So it is! It is exactly as you have said. Good man! Those who hear this scripture will never retreat from unsurpassed, complete, perfect awakening. Why is this? Good man! Because this sutra can mature the supreme roots of virtue of bodhisattvas on the Stage of Non-retrogression. It is the foremost seal of Dharma and the king of all sutras; therefore it should be heard, accepted, retained, read, and recited. Why is this? Good man! Sentient beings who have not planted roots of virtue, whose roots of virtue have not matured, and who have not drawn near the Buddhas cannot hear this subtle and wondrous Dharma.

“If good men or good women are able to hear and accept it, all their karmic obstructions will be completely eliminated, and they will attain supreme purity. They will constantly see the Buddhas, never be separated from the Buddhas or from virtuous spiritual friends of supreme conduct, always hear the wondrous Dharma, abide on the Stage of Non-retrogression, and attain supreme, inexhaustible, and undiminishing dharani-gates such as: the inexhaustible and undiminishing Dharani of the Ocean-Seal Producing Wondrous Merit; the inexhaustible and undiminishing Dharani Comprehending the Intentions, Conduct, and Speech of Sentient Beings; the inexhaustible and undiminishing Dharani of the Stainless Characteristic-Light of the Perfect Sun;

the inexhaustible and undiminishing Dharani of the Characteristic-Light of the Full Moon; the inexhaustible and undiminishing Dharani Capable of Subduing All Delusions and Sending Forth a Stream of Merit; the inexhaustible and undiminishing Dharani Shattering the Vajra Mountain; the inexhaustible and undiminishing Dharani Explaining the Causes and Conditions of Inexpressible Meanings; the inexhaustible and undiminishing Dharani Comprehending the Principles and Sounds of True Speech; the inexhaustible and undiminishing Dharani of the Seal of the Undefiled Mental Conduct of Space; and the inexhaustible and undiminishing Dharani Capable of Manifesting All Boundless Buddha-Bodies.

“Good man! All such inexhaustible and undiminishing dharani-gates will be perfected. That great bodhisattva can manifest Buddha-bodies throughout all Buddha lands in the ten directions and proclaim various kinds of unsurpassed true Dharma.

With regard to the Dharma of suchness, the bodhisattva neither moves nor abides, neither comes nor goes. The bodhisattva can skillfully mature the roots of virtue of all sentient beings, yet sees not a single sentient being who can be matured. Though teaching various dharmas, the bodhisattva neither moves nor abides, neither goes nor comes within verbal expression, and can realize non-arising and non-ceasing amid arising and ceasing.

For what reason are conditioned dharmas said to have neither coming nor going? Because the essential nature of all dharmas is undifferentiated.”

When this Dharma was taught, three hundred billion great bodhisattvas attained the patience regarding the non-arising of dharmas; immeasurable bodhisattvas became non-retrogressive in the mind of bodhi; immeasurable and boundless bhiksus and bhiksunis attained the pure Dharma-eye; and immeasurable sentient beings aroused the bodhisattva mind. The World-Honored One then spoke this verse:

The supreme Dharma can reverse samsara’s stream;
Extremely profound and wondrous, it is difficult to behold.
Desire obscures sentient beings in blind darkness;
Because they do not see it, they endure limitless suffering.

At that time, the entire assembly rose, bowed at the Buddha’s feet, and said:

“World-Honored One! Wherever this Sutra of the Sovereign King of Golden Light, Supreme of Sutras, is expounded, read, or recited, all of us in this great assembly will go to that place and join the congregation listening to the Dharma teacher expound it. We shall enable all to obtain benefit and happiness, keep their bodies free from obstruction, and broaden their minds. We shall wholeheartedly make offerings and shall also enable the audience to remain peaceful and joyful. The country where they dwell will be free from the suffering caused by hostile bandits, fear, calamities, and famine, and its people will flourish.

“The ground of the place where this Dharma is taught is a bodhimanda. No devas, nonhumans, or other sentient beings should tread upon or defile it. Why is this? Because the place where the Dharma is taught is itself a caitya and should be honored with incense, flowers, banners, canopies, and silks of five colors. We shall constantly guard that place and keep it free from decline and harm!”

The Buddha said to the assembly:

“Good men! You should diligently cultivate this subtle and wondrous scripture. By doing so, you will cause the True Dharma to remain in the world for a long time.”