金光明最勝王經

Chapter 6: Dharanis for Purifying the Grounds

At that time, the bodhisattva Lion-Banner Unobstructed Blazing Light, together with an immeasurable retinue, rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, and bowed at the feet of the Blessed One. Having made offerings of various flowers, incense, banners, streamers, and jeweled canopies, he addressed him, saying: “Blessed One, how many causes are there for attaining the mind of bodhi?

What is the mind of bodhi? Blessed One, with respect to bodhi, a present mind cannot be found, a future mind cannot be found, and a past mind cannot be found; apart from bodhi, the mind of bodhi likewise cannot be found. Bodhi cannot be expressed, and mind is neither form nor characteristic, neither activity (42) nor fabrication; sentient beings likewise cannot be found or known.

Blessed One, how can one understand such an exceedingly profound meaning of the dharmas?”

The Blessed One said, “Good man, so it is, so it is. Bodhi is wondrous and subtle; all activity and fabrication are entirely nonexistent. Apart from bodhi, the mind of bodhi likewise cannot be found.

Bodhi cannot be expressed, and mind also cannot be expressed; it is neither form nor characteristic, nor is it activity. Sentient beings likewise cannot be found. Why is this?

Because bodhi and mind are both suchness, and that which realizes and that which is realized are equal. Nevertheless, good man, it is not that no dharmas exist and yet there is understanding. Only when a bodhisattva-mahasattva understands in this way is he said to have penetrated the dharmas and to speak skillfully about bodhi and the mind of bodhi.

The mind of bodhi is neither past, future, nor present. Mind is likewise so. Sentient beings are likewise so.

Within this, the two extremes truly cannot be found. Why is this? Because all dharmas are unborn.

Therefore, bodhi cannot be found, and even the name ‘bodhi’ cannot be found; sentient beings and the name ‘sentient beings’ cannot be found; sravakas and the name ‘sravakas’ cannot be found; pratyekabuddhas and the name ‘pratyekabuddhas’ cannot be found; bodhisattvas and the name ‘bodhisattvas’ cannot be found; Buddhas and the name ‘Buddhas’ cannot be found; practice and non-practice (43) cannot be found, and the names ‘practice’ and ‘non-practice’ likewise cannot be found.

Because they cannot be found, one abides securely in quiescence, and this is attained through merit.

“Good man, just as Mount Sumeru, composed of jewels, benefits all, so the mind of bodhi benefits all sentient beings. This is the cause of generosity, the first paramita. Just as the great earth supports all things, this is the cause of morality, the second paramita.

Just as a lion of immense might walks alone without any fear, this is the cause of patience, the third paramita. Just as the tremendously powerful wind is bold and swift, with a mind that never retreats, this is the cause of diligence, the fourth paramita. Just as a palace made of the seven precious substances has four stairways, and cool breezes entering through its four gates bring delight, so too the treasury of meditation fully satisfies every aspiration; this is the cause of meditation, the fifth paramita.

Just as the orb of the sun shines brilliantly and radiantly, this mind swiftly dispels the dark obstruction of ignorance; this is the cause of wisdom, the sixth paramita. Just as a caravan leader fulfills every wish, this mind crosses the perilous road of birth and death and obtains the gold and jewels of merit; this is the cause of skillful means, the seventh paramita. Just as the full moon shines brightly, this mind is pure and complete with respect to every object; this is the cause of vows, the eighth paramita.

Just as the commander-in-chief of a wheel-turning king’s army acts freely at will, this mind skillfully adorns worlds and, through countless merits, vastly benefits sentient beings; this is the cause of power, the ninth paramita. Just as space and a wheel-turning king, this mind encounters no obstruction with respect to any object, gains mastery in every station, and reaches the stage of consecration; this is the cause of knowledge, the tenth paramita.

These are the ten causes of the mind of bodhi. You should train in these ten causes.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of generosity: first, the faculty of faith; second, loving-kindness and compassion; third, having no mind that seeks sensual desires; fourth, embracing all sentient beings; and fifth, aspiring to the knowledge of all-knowing wisdom. Through these a bodhisattva-mahasattva perfects the paramita of generosity.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of morality: first, purity of body, speech, and mind; second, not becoming a cause of affliction for sentient beings; third, closing the gates to evil destinies and opening the gates to good destinies; fourth, transcending the stages of sravakas and pratyekabuddhas; and fifth, fully perfecting every kind of merit. Through these a bodhisattva-mahasattva perfects the paramita of morality.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of patience: first, subduing the afflictions of greed and anger; second, not sparing his own life and not seeking personal ease; third, reflecting upon past karma and patiently enduring suffering when it arises; fourth, generating loving-kindness and compassion in order to mature the wholesome roots of sentient beings; and fifth, attaining the exceedingly profound patience concerning the non-arising of dharmas. Through these a bodhisattva-mahasattva perfects the paramita of patience.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of diligence: first, taking no pleasure in dwelling together with any affliction; second, not enjoying ease while his merit remains incomplete; third, not growing weary of difficult ascetic practices; fourth, benefiting sentient beings with great loving-kindness and compassion and skillfully bringing all to maturity; and fifth, aspiring to the stage of non-retrogression. Through these a bodhisattva-mahasattva perfects the paramita of diligence.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of meditation: first, holding wholesome dharmas so that they do not become scattered; second, constantly aspiring to liberation without clinging to either extreme; third, aspiring to attain supernormal powers in order to mature the wholesome roots of sentient beings; fourth, removing the defilements of mind in order to purify the dharmadhatu; and fifth, eliminating the roots of the afflictions of sentient beings. Through these a bodhisattva-mahasattva perfects the paramita of meditation.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of wisdom: first, serving and drawing near without weariness or abandonment to the Tathagatas, bodhisattvas, and wise ones; second, always delighting in hearing, without weariness or satisfaction, the profound and wondrous Dharma of the Tathagatas; third, delighting in skillfully discerning the superior knowledge of ultimate truth and the superior knowledge of conventional truth; fourth, swiftly eliminating all afflictive obstacles of view and cultivation; and fifth, mastering all five fields of knowledge, including every worldly art and science. Through these a bodhisattva-mahasattva perfects the paramita of wisdom.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of skillful means: first, thoroughly comprehending the various inclinations, afflictions, and mental conduct of sentient beings; second, clearly understanding immeasurable Dharma methods of counteraction; third, freely entering and emerging from the samadhi of Great Loving-Kindness and Compassion; fourth, vowing to cultivate and fully perfect all the paramitas; and fifth, vowing to penetrate all the Buddha-Dharma and retain it without omission. Through these a bodhisattva-mahasattva perfects the paramita of skillful means.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of vows: first, the mind abides securely in the principle that all dharmas have from the beginning neither arisen nor ceased and are neither existent nor nonexistent; second, having separated from defilement and manifested purity, the mind abides securely while contemplating the exceedingly wondrous meaning of the dharmas; third, transcending all conceptions, the mind abides securely in the suchness of mind, which is inactive, unchanging, undifferentiated, and unmoving; fourth, wishing to benefit sentient beings, the mind abides securely in conventional truth; and fifth, the mind abides securely in the concurrent practice of calm abiding and insight.

Through these a bodhisattva-mahasattva perfects the paramita of vows.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of power: first, using the power of right knowledge to penetrate the wholesome and unwholesome mental conduct of sentient beings; second, causing sentient beings to enter the exceedingly profound and wondrous Dharma; third, accurately knowing how sentient beings undergo birth, death, and cyclic existence according to their karma; fourth, using the power of right knowledge to discern clearly the three kinds of capacities of sentient beings; and fifth, through the power of knowledge, teaching the Dharma to sentient beings in accordance with reason, causing them to plant wholesome roots, mature, and attain liberation. Through these a bodhisattva-mahasattva perfects the paramita of power.

“Good man, through five things a bodhisattva-mahasattva perfects the paramita of knowledge: first, discerning the wholesome and unwholesome among the dharmas; second, abandoning dark dharmas and embracing pure dharmas; third, neither growing weary of samsara nor delighting in nirvana; fourth, becoming complete in merit and wisdom and reaching the ultimate stage; and fifth, receiving the supreme consecration and realizing all the unique qualities and all-knowing wisdom of the Tathagatas. Through these a bodhisattva-mahasattva perfects the paramita of knowledge.

“Good man, what does ‘paramita’ mean? Cultivating and attaining supreme benefit is the meaning of paramita. Perfecting immeasurable, great, and exceedingly profound wisdom is the meaning of paramita.

The mind’s non-attachment to dharmas of practice and dharmas that are not to be practiced is the meaning of paramita. Accurately awakening to and correctly contemplating the faults of samsara and the merits of nirvana is the meaning of paramita. Embracing both the foolish and the wise is the meaning of paramita.

Bringing forth the wondrous Dharma complete with every kind of subtle and precious treasure is the meaning of paramita. Possessing the wisdom of unobstructed liberation is the meaning of paramita. Accurately discerning the dharmadhatu and the realm of sentient beings is the meaning of paramita.

Causing generosity through knowledge to reach the stage of non-retrogression is the meaning of paramita. Perfecting patience concerning the non-arising of dharmas is the meaning of paramita. Bringing the wholesome roots and merits of sentient beings to maturity is the meaning of paramita.

Attaining all the unique qualities of the Tathagatas in the unsurpassed wisdom of bodhi is the meaning of paramita. Clearly realizing the nonduality of samsara and nirvana is the meaning of paramita. Rescuing all beings is the meaning of paramita.

Skillfully explaining the teaching so that non-Buddhists who challenge it are convinced and submit is the meaning of paramita. Turning the Dharma wheel complete with its twelve aspects is the meaning of paramita. Being unattached, free from views, and unfettered is the meaning of paramita.

“Good man, for a bodhisattva on the first ground, this sign first appears, and the bodhisattva sees it clearly: countless treasure stores (44) throughout the great trichiliocosm are completely filled.

“Good man, for a bodhisattva on the second ground, this sign first appears, and the bodhisattva sees it clearly: the ground throughout the great trichiliocosm is as level as the palm of a hand and adorned with countless beautiful precious jewels and ornaments.

“Good man, for a bodhisattva on the third ground, this sign first appears, and the bodhisattva sees it clearly: his own body is mighty, and his armor and weapons are awe-inspiring, causing every hostile enemy to submit.

“Good man, for a bodhisattva on the fourth ground, this sign first appears, and the bodhisattva sees it clearly: winds from the four directions bring exquisite flowers and scatter them over the entire ground.

“Good man, for a bodhisattva on the fifth ground, this sign first appears, and the bodhisattva sees it clearly: there are exquisite jewel maidens adorned with necklaces and floral crowns.

“Good man, for a bodhisattva on the sixth ground, this sign first appears, and the bodhisattva sees it clearly: there is a great pond made of the seven precious substances, with stairways on all four sides, spread throughout with golden sand, clean and undefiled. The pond is filled with water possessing the eight excellent qualities, and various lotuses grow in their proper places. Strolling amid this lotus-filled pond is delightful and supremely refreshing.

“Good man, for a bodhisattva on the seventh ground, this sign first appears, and the bodhisattva sees it clearly: before the bodhisattva are beings who deserve to fall into hell, but through the bodhisattva’s power they no longer fall, and are neither harmed nor afraid.

“Good man, for a bodhisattva on the eighth ground, this sign first appears, and the bodhisattva sees it clearly: lordly lions guard both sides of his body, and all kinds of animals are terrified.

“Good man, for a bodhisattva on the ninth ground, this sign first appears, and the bodhisattva sees it clearly: he becomes a wheel-turning king, surrounded and served by countless people, with a white jeweled canopy above his head adorned with countless precious gems.

“Good man, for a bodhisattva on the tenth ground, this sign first appears, and the bodhisattva sees it clearly: the body of a Tathagata, brilliant golden in color and complete with countless limpid rays of light, is surrounded by countless Brahma kings who reverently make offerings, while he turns the wondrous and supreme Dharma wheel.

“Good man, why is the first ground called Joyous, [through to the tenth ground, which is called Dharma Cloud]? Good man, on the first ground one initially realizes a mind and wisdom transcending the world, attaining now what had never been attained before. All great functions are accomplished according to one’s vows, giving rise to the utmost joy; therefore, the first ground is called Joyous.

Even the subtlest faults of violating the precepts are entirely purified; therefore, the second ground is called Stainless. Countless lights of wisdom and right concentration cannot be shaken or overcome, and their foundation is the dharani of Hearing and Retaining; therefore, the third ground is called Luminous. The fire of wisdom burns away the afflictions, increases illumination, and cultivates the factors of awakening; therefore, the fourth ground is called Blazing.

Through cultivating skillful means, one gains mastery of superior knowledge. This is exceedingly difficult to attain; the afflictive obstacles of view and cultivation, difficult to subdue, are subdued; therefore, the fifth ground is called Difficult to Conquer. The continuity of conditioned formations (45) is revealed with utmost clarity, and signlessness is active in every thought; therefore, the sixth ground is called Manifest.

Signless contemplation has become undefiled and continuous; liberation and samadhi have both been cultivated far, and purity is unobstructed; therefore, the seventh ground is called Far-Going. Signless contemplation has been cultivated to mastery, and no affliction can shake it; therefore, the eighth ground is called Immovable. One attains mastery in teaching the Dharma in all its various distinctions, without hindrance, and wisdom increases until it is sovereign and unobstructed; therefore, the ninth ground is called Good Wisdom.

The Dharma body is like space, and wisdom is like a great cloud spreading everywhere and covering all; therefore, the tenth ground is called Dharma Cloud.

“Good man, the ignorance that clings to self and dharmas and the ignorance that fears evil destinies—these two kinds of ignorance obstruct the first ground. The ignorance of subtle violations of morality and the ignorance that initiates karmic activity—these two kinds of ignorance obstruct the second ground. The ignorance that becomes infatuated with attaining what has not yet been attained and the ignorance that obstructs supreme dharanis—these two kinds of ignorance obstruct the third ground.

The ignorance that becomes infatuated with the pleasure of meditative concentration and the ignorance that becomes infatuated with the luminous, wondrous Dharma—these two kinds of ignorance obstruct the fourth ground. The ignorance that wishes to abandon samsara and the ignorance that longs to reach nirvana—these two kinds of ignorance obstruct the fifth ground. The ignorance that observes the flowing movement of conditioned formations and the ignorance in which coarse characteristics remain active—these two kinds of ignorance obstruct the sixth ground.

The ignorance in which subtle characteristics remain active and the ignorance that directs the mind toward delight in signlessness—these two kinds of ignorance obstruct the seventh ground. The ignorance of exertion in signless contemplation and the ignorance that clings to characteristics as sovereign—these two kinds of ignorance obstruct the eighth ground. The ignorance of not yet being skillful in meaning and language and the ignorance of not yet possessing mastery of eloquence—these two kinds of ignorance obstruct the ninth ground.

The ignorance of not yet mastering great supernormal powers and the ignorance of not yet penetrating the most profound secrets—these two kinds of ignorance obstruct the tenth ground. The subtlest ignorance concerning the cognitive obstructions and the subtlest ignorance concerning the afflictive obstructions—these two kinds of ignorance obstruct the Buddha ground.

“Good man, a bodhisattva-mahasattva cultivates the paramita of generosity on the first ground, the paramita of morality on the second ground, the paramita of patience on the third ground, the paramita of diligence on the fourth ground, the paramita of concentration on the fifth ground, the paramita of wisdom on the sixth ground, the paramita of skillful means on the seventh ground, the paramita of vows on the eighth ground, the paramita of power on the ninth ground, and the paramita of knowledge on the tenth ground.

“Good man, when a bodhisattva-mahasattva on the first ground generates the mind of bodhi, he cultivates the samadhi called Producing Exquisite Gold and Jewels. When he generates the mind on the second ground, he cultivates the samadhi called Producing Lovely Joy. When he generates the mind on the third ground, he cultivates the samadhi called Producing That Which Is Difficult to Shake.

When he generates the mind on the fourth ground, he cultivates the samadhi called Producing Non-Retrogression. When he generates the mind on the fifth ground, he cultivates the samadhi called Producing Jeweled Flowers. When he generates the mind on the sixth ground, he cultivates the samadhi called Producing the Light of the Sun.

When he generates the mind on the seventh ground, he cultivates the samadhi called Producing Wish-Fulfillment. When he generates the mind on the eighth ground, he cultivates the samadhi called Producing Direct Realization. When he generates the mind on the ninth ground, he cultivates the samadhi called Producing the Treasury of Wisdom.

When he generates the mind on the tenth ground, he cultivates the samadhi called Producing Heroic Diligence. Good man, such are the ten occasions on which a bodhisattva-mahasattva generates the mind and cultivates samadhi.

“Good man, a bodhisattva-mahasattva on the first ground obtains a dharani called Relying upon the Power of Merit. This dharani was proclaimed by more Tathagatas than the sands of one Ganges River to protect bodhisattva-mahasattvas on the first ground. Whoever recites and retains this dharani will be freed from every fear, such as tigers, wolves, lions, other ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity (46) and will not forget the first ground.”

The Blessed One then proclaimed this dharani (47): Tát da tha, pua ni, măn tra tê, tu hu, tu hu, tu hu, da va, sua da, a va ba sa ti, da va, chăn dra, chu ku ti, ta va ta, rát sa, măng, chăn đa, pa ri ha răm, ku ru, soa ha. (Tadyatha purni mantrate tuhu tuhu tuhu yava surya avabhasati yava candra cukuti tavata raksa mam canda pariharam kuru svaha).

“Good man, a bodhisattva-mahasattva on the second ground obtains a dharani called Skillfully Dwelling in Peace and Joy. This dharani was proclaimed by more Tathagatas than the sands of two Ganges Rivers to protect bodhisattva-mahasattvas on the second ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the second ground.”

The Blessed One then proclaimed this dharani: Tát da tha, un ta li, si ri, si ri, un ta li, tăn năng, jăn tu, jăn tu, un ta li, hu ru, hu ru, soa ha. (Tadyatha untali siri siri untali tannam jantu jantu untali huru huru svaha).

“Good man, a bodhisattva-mahasattva on the third ground obtains a dharani called Power Difficult to Conquer. This dharani was proclaimed by more Tathagatas than the sands of three Ganges Rivers to protect bodhisattva-mahasattvas on the third ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the third ground.”

The Blessed One then proclaimed this dharani: Tát da tha, tăn ta ki, pau ta ki, ka ra ti, kau ra ti, kê du ri, tăn ti li, soa ha. (Tadyatha tantaki pautaki karati kaurati keyuri tantili svaha).

“Good man, a bodhisattva-mahasattva on the fourth ground obtains a dharani called Great Benefit. This dharani was proclaimed by more Tathagatas than the sands of four Ganges Rivers to protect bodhisattva-mahasattvas on the fourth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the fourth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, si ri, si ri, đa mi ni, đa mi ni, đa ri i, Si đa ri ni ri, si ri ni, vi cha ra, pa chi, pa chi na, păn đa mi tê, soa ha. (Tadyatha siri siri damini damini darii Sdariniri sirini vicara paci pacina pandamite svaha).

“Good man, a bodhisattva-mahasattva on the fifth ground obtains a dharani called Adornment of Merit. This dharani was proclaimed by more Tathagatas than the sands of five Ganges Rivers to protect bodhisattva-mahasattvas on the fifth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the fifth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, ha ri, ha ri ni, cha ri, cha ri ni, ka ra ma ni, săm ra ma ni, sáp, su ni, chăm ba ni, si tau va ni, mo ha ni, si ja bu hê, soa ha. (Tadyatha hari harini cari carini karamani samkramani samb suni cambani stauvani mohani sijabuhe svaha).

“Good man, a bodhisattva-mahasattva on the sixth ground obtains a dharani called Perfect Knowledge. This dharani was proclaimed by more Tathagatas than the sands of six Ganges Rivers to protect bodhisattva-mahasattvas on the sixth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the sixth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, vi tô ri, vi tô rim, a ri ni, ma ri ni, ki ri, ki ri, vi tô hăn ti, ru ru, ru ru, chu ru, chu ru, đua va, đu ru va, sá sa, sắc cha, va ri sá, soát ti, sát va sát toa năm, sít đi dăn tu, ma da, măn tra, pa đa ni, soa ha. (Tadyatha vitori vitorim arini marini kiri kiri vitohanti ruru ruru curu curu durva duruva sasa saccha varisa svasti sasvasattvanam siddhyantu maya mantra padani svaha).

“Good man, a bodhisattva-mahasattva on the seventh ground obtains a dharani called Supreme Practice of the Dharma. This dharani was proclaimed by more Tathagatas than the sands of seven Ganges Rivers to protect bodhisattva-mahasattvas on the seventh ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the seventh ground.”

The Blessed One then proclaimed this dharani: Tát da tha, ja ha, ja ha ru, ja ha, ja ha ru, vi đu kê, vi đu kê, ăm ri ta, kha ni, vri sa ni, vai ru, cha ni, vai ru chi kê, va ru vát ti, vi đi bi kê, băn đin, va ri ni, ăm ri ti kê, ba hu ja ja, ba hu ja du, soa ha (Tadyatha jaha jaharu jaha jaharu viduke viduke amrta khani vrsani vairu cani vairucike varuvatti vidhibike bhandin varini amrtike babujaja babujayu svaha).

“Good man, a bodhisattva-mahasattva on the eighth ground obtains a dharani called Inexhaustible Treasury. This dharani was proclaimed by more Tathagatas than the sands of eight Ganges Rivers to protect bodhisattva-mahasattvas on the eighth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the eighth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, si ri, si ri, si ri ni, mi tê, mi tê, ka ri, ka ri, hê ru, hê ru, hê ru, chu ru, chu ru, văn da ni, soa ha. (Tadyatha siri siri sirini mite mite kari kari heru heru heru curu curu vandani svaha).

“Good man, a bodhisattva-mahasattva on the ninth ground obtains a dharani called Immeasurable Dharma Gates. This dharani was proclaimed by more Tathagatas than the sands of nine Ganges Rivers to protect bodhisattva-mahasattvas on the ninth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the ninth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, ha ri, chăn đa ri kê, ku la ma ba tê, tô ri si, ba ta, ba ta si, si ri, si ri, ka si ri, ka pi si ri, soát ti, sa va, soát ta năng, soa ha. (Tadyatha hari candarike kulamabhate torisi bata batasi siri siri kasiri kapisiri svasti sarva sattvanam svaha).

“Good man, a bodhisattva-mahasattva on the tenth ground obtains a dharani called Shattering the Vajra Mountain. This dharani, with such auspicious phrases and syllables leading to the stage of Consecration, was proclaimed by more Tathagatas than the sands of ten Ganges Rivers to protect bodhisattva-mahasattvas on the tenth ground. Whoever recites and retains this dharani will be freed from every fear, such as ferocious beasts, evil ghosts, evil persons, evil spirits, enemies, bandits, calamities, and every affliction. He will be freed from these five kinds of obstructive adversity and will not forget the tenth ground.”

The Blessed One then proclaimed this dharani: Tát da tha, si đi, su si đê, mô cha ni, mốc sa ni, vi múc ti, a ma lê, vi ma lê, nia ma lê, mô ga lê, hi răn da ga bê, rát na ga bê, sa măn ta ba rê, sa văn tê, si tha ni, ma na si, ăm bu ti, ăn ti bu ti, a cha rê, vi ra sê, ăn ti, ăm ri ta, a ra sê, vi ra sê, brắt mê, brắt ma nê, pua ni, pu ra na, nao tra tê, soa ha. (Tadyatha sidhi susidhe mocani moksani vimukti amale vimale nirmale mogalehiranyagarbhe ratnagarbhe samantabhadre sarvante sthani manasi ambuti antibuti acare virase annti amrta arase virase brahme brahmane purni purana nautrate svaha).

At that time, having heard the Blessed One proclaim such inconceivable dharanis, the bodhisattva Lion-Banner Unobstructed Blazing Light immediately rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, bowed at the feet of the Blessed One, and praised him in verses:

(1) I reverently bow to the One

Who is beyond all comparison,

And reverently bow to the Dharma,

Profound and free from characteristics.

Sentient beings have lost

Correct understanding;

Only the Blessed One

Can rescue them.

(2) The luminous wisdom-eye

Of the Blessed One

Does not perceive

A single characteristic of any dharma,

Yet with his correct

Dharma-eye

He illuminates throughout

The inconceivable.

(3) He never sees

A single dharma arise,

Nor does he ever see

A single dharma cease;

Through seeing all things

With such equality,

He has attained

The unsurpassed state.

(4) He does not destroy

Samsara,

Nor does he abide

In nirvana;

Because he is not attached

To either of these two extremes,

The Blessed One

Truly realizes nirvana.

(5) Purity

And defilement

The Blessed One knows

To be of a single flavor;

Because he does not discriminate

Among dharmas in this way,

The Blessed One attains

Supreme purity.

(6) The boundless body

Of the Blessed One

Does not utter

Even a single word,

Yet it causes

All assemblies of disciples

To be fully satisfied

By the rainwater of the true Dharma.

(7) When the Blessed One looks,

He sees the characteristics of beings

Of every kind

As entirely empty;

Nevertheless, for

Those who suffer affliction,

He constantly brings forth

Every form of rescue and protection.

(8) Suffering and happiness,

Permanence and impermanence,

Self and non-self—

These views

Are neither identical

Nor different,

Neither arising

Nor ceasing.

(9) Meanings such as these

Are exceedingly numerous;

Their distinctions exist

Only through verbal expression.

They are like an echo

Resounding from an empty cavern;

Only the Blessed One

Understands them thus.

(10) The essential nature of the dharmas

Is originally without discrimination;

Therefore, there are no

Different vehicles.

Yet in order to rescue

The many sentient beings,

The Blessed One distinguishes them

And teaches the Three Vehicles.

At that time, Great Sovereign Brahma, the heavenly king, also rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms reverently, bowed at the feet of the Blessed One, and said: “Blessed One, this Sutra of Golden Light is rare and unfathomable. Its beginning, middle, and end are all skillfully composed; its words and meanings are complete, and it brings the entirety of the Buddha-Dharma to perfection. Whoever accepts and retains it thereby repays the kindness of the Blessed Ones.”

The Blessed One said, “Good man, so it is, just as you have said. Good man, all those who hear this sutra are persons who will never retreat from unsurpassed bodhi. Why is this, good man? Because such persons have the power to mature the supreme wholesome roots of bodhisattvas at the stage of non-retrogression. This sutra is the foremost seal of the Buddha-Dharma and the king of sutras; therefore, it should be listened to, accepted, retained, examined, and memorized through recitation. Why is this, good man? Because anyone who has not planted wholesome roots, has not matured wholesome roots, and has not drawn near to the Tathagatas cannot hear such a wondrous Dharma.

“Therefore, any good man or good woman able to hear it will eliminate karmic obstructions and accomplish purity; will constantly behold the Tathagatas and never be separated from them, from good spiritual friends, or from those of supreme practice; will constantly hear the wondrous Dharma, abide firmly at the stage of non-retrogression, and attain supreme dharanis that are inexhaustible and undiminishing: the dharani Ocean-Seal Producing Wondrous Merit; the dharani Penetrating the Minds, Intentions, and Languages of Sentient Beings; the dharani Full Sun Emitting Stainless Light; the dharani Full Moon Emitting Light; the dharani Subduing Delusion and Sending Forth the Stream of Merit; the dharani Shattering the Vajra Mountain;

the dharani Teaching the Treasury of Dependent Origination Whose Meaning Cannot Be Expressed; the dharani Penetrating the Principles and Sounds of True Language; the dharani Luminous Space as the Seal of Mind; and the dharani Boundless Buddha Body Manifesting Everywhere.

“Good man, having attained such inexhaustible and undiminishing dharanis, this bodhisattva-mahasattva has the power to manifest Buddha bodies throughout the lands of the ten directions and teach the unsurpassed true Dharma in every form. With respect to the suchness of all dharmas, he neither turns nor abides, neither comes nor goes. He matures the wholesome roots of sentient beings without seeing a single sentient being who is matured. He teaches conditioned formations while, within language itself, there is neither turning nor abiding, neither going nor coming; and precisely amid arising and ceasing, he realizes non-arising and non-ceasing. Why is it said that conditioned formations neither go nor come? Because the essential nature of the dharmas is without differentiation.”

When the Blessed One delivered this discourse, thirty thousand bodhisattva-mahasattvas attained patience concerning the non-arising of dharmas; countless bodhisattvas became irreversible from the mind of bodhi; countless bhiksus and bhiksunis attained the purity of the Dharma-eye; and countless sentient beings generated the mind of bodhi. The Blessed One then spoke the following verse:

The supreme Dharma reverses

The current of birth and death;

It is supremely wondrous and subtle,

And difficult to behold.

Sentient beings, blind,

Are concealed by craving;

Because they cannot see it,

They undergo suffering and affliction.

At that time, the entire assembly rose, bowed at the feet of the Blessed One, and said together: “Blessed One, wherever this Sutra of Golden Light is expounded, read, or recited, we shall go there to listen. We shall cause the Dharma teacher who proclaims this sutra to receive benefit, peace, joy, and freedom from obstruction, so that both body and mind are at ease. We shall constantly and wholeheartedly make offerings to that Dharma teacher.

We shall also cause those who hear this sutra to be secure, peaceful, and joyful. We shall cause the countries in which they dwell to be without enemies, bandits, terror, calamity, famine, or any such suffering, and their people to be numerous and prosperous. We shall make the place where this sutra is taught into a bodhimanda.

No deity, human, or other being should tread upon it with defilement. Why is this? Because the place where this sutra is taught is itself a stupa enshrining the Blessed One.

It should be honored with flowers, incense, parasols, canopies, and silks, and we shall constantly protect that place and prevent it from suffering damage.”

The Blessed One said to the assembly, “Good men and good women, you should diligently cultivate this wondrous sutra; by doing so, the true Dharma will long remain in this world.”

Notes:

(42) Taisho 39/250 states that “incomparable” means that this sutra has the power to enable those supreme practices to be carried out, and therefore it is called incomparable. It does not mean that those supreme practices themselves are incomparable. It may be added that this is merely a way of extolling this sutra. There are eleven incomparable supreme practices. However, the concluding sentence, if translated “then it is incomparable,” differs entirely from translating it “is also incomparable.”

This is the wording of the original text, but it is not certain that it bears exactly the meaning understood today.

(43) “Practice” means the dharmas to be cultivated; “non-practice” means the dharmas to be eliminated. Here, both belong to the mind of bodhi (Taisho 39/253).

(44) More precisely, this should be called hidden treasure: a treasury concealed beneath the surface of the earth or water.

(45) The conditioned formations here are the twelve links of dependent origination.

(46) The five obstructive adversities are ferocious beasts, evil ghosts, bandits and enemies, calamities of water and fire, and the three kinds of suffering and affliction. The same applies to all ten grounds.

(47) This note makes two points. First, the wording preceding each dharani has been reordered slightly to make it more appropriate. Second, the phonetic transcription of the Chinese text’s dharanis is not reproduced, because the pronunciation of many characters could not be found, and even when found it was very difficult to read.

Therefore, here the sounds are transliterated from the Sanskrit, and the Sanskrit itself is also copied. The Sanskrit was copied from the notes in Taisho 16/420–450, while the phonetic rendering was prepared by Venerable Thích Minh Châu. (Note: when the letter R occurs medially, it should be pronounced as in French; for example, tra is pronounced tr-a, and sri is pronounced sr-i, and so forth.) This sutra contains thirty-five dharanis in all, and all have been treated in this manner.