金光明最勝王經

CHAPTER SIX: DHARANI OF THE SUPREMELY PURE GROUND

At that time, the bodhisattva Lion-Banner Unhindered Blazing Light, together with immeasurable hundreds of millions in the assembly, 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. Having made offerings of many kinds of incense, flowers, banners, pennants, and jeweled canopies, he addressed the Buddha:

“World-Honored One! Through how many causes and conditions does one attain the bodhicitta? What is bodhicitta? 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, bodhicitta also cannot be apprehended. Bodhi is inexpressible, while the mind is without form or characteristics, performs no activity, and cannot be created. 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 created activities cannot be apprehended. Apart from bodhi, bodhicitta also cannot be apprehended. Bodhi is inexpressible, and the mind is likewise inexpressible, without form, characteristics, or activity.

All sentient beings also cannot be apprehended. Why is this? Because bodhi and mind are identical with true suchness, in which both that which realizes and that which is realized are equal; yet it is not that dharmas do not exist and cannot be clearly known.

Good man! Only when a great bodhisattva knows in this way is he said to have penetrated all dharmas and to be able to explain bodhi and bodhicitta well. Bodhicitta is neither past, future, nor present.

The mind is likewise so, and sentient beings are likewise so. In these two characteristics, nothing real can 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.

Shravakas cannot be apprehended, nor can the name ‘shravaka’ 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 nothing can 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 jeweled Mount Sumeru greatly benefits all beings, this bodhicitta benefits all sentient beings. This is called the first cause, the perfection of generosity.

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

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

“Just as the vigorous and swift wind-circle of Narayana’s power never retreats, this is called the fourth cause, the perfection of diligent effort. Just as a delightful pavilion made of the seven treasures has four stairways, while cool breezes enter through its four doors and those within enjoy secure happiness, so is one filled with the Dharma treasury of meditative concentration. This is called the fifth cause, the perfection of meditative concentration.

“Just as the brilliant light of the sun shines radiantly, this mind can swiftly destroy the darkness of ignorance, birth, and death. This is called the sixth cause, the perfection of wisdom.

“Just as a caravan leader can cause every aspiration to be completely fulfilled, this mind can cross the perilous path of birth and death and obtain the treasure of merit. This is called the seventh cause, the perfection of skillful means and supreme knowledge.

“Just as the sun is pure, full, and unobstructed, this mind can become completely pure with respect to all objects. This is called the eighth cause, the perfection of vows.

“Just as the precious general of a wheel-turning sage king acts freely according to his wishes, this mind can skillfully adorn a pure Buddha-land, possessing immeasurable merit and broadly benefiting all beings. This is called the ninth cause, the perfection of power.

“Just as space and a wheel-turning sage king are unobstructed, this mind can remain unobstructed with respect to every object, attain mastery everywhere, and reach the stage of anointment. This is called the tenth cause, the perfection of knowledge.

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

“Good man! By relying upon five dharmas, a great bodhisattva accomplishes the perfection 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 accomplishment of the perfection of generosity.

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

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection of patience. What are the five? First, being able to subdue the afflictions of greed and anger. Second, not cherishing body or life, not seeking personal happiness, and maintaining the contemplation of calming and cessation. Third, reflecting upon past karma and patiently enduring suffering when it arises. Fourth, generating 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 accomplishment of the perfection of patience.

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection of diligent effort. What are the five? First, taking no pleasure in dwelling together with the afflictions. Second, not accepting ease and happiness while merit remains incomplete. Third, not becoming discouraged by difficult or painful undertakings. 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 accomplishment of the perfection of diligent effort.

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection of meditative concentration. What are the five? First, gathering all wholesome dharmas and preventing them from being scattered or lost. Second, constantly aspiring to liberation without attachment to either extreme. Third, aspiring to attain supernormal powers and bringing the roots of virtue of sentient beings to maturity. Fourth, removing the mind’s defilements in order to purify the dharmadhatu. Fifth, severing the roots of sentient beings’ afflictions. Good man! This is called a great bodhisattva’s accomplishment of the perfection of meditative concentration.

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

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection of skillful means. What are the five? First, completely penetrating the different inclinations, afflictions, and mental activities 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 every perfection and bring each to complete fulfillment. Fifth, aspiring to comprehend all Buddha-Dharmas and embrace them without omission. Good man! This is called a great bodhisattva’s accomplishment of the perfection of skillful means and supreme knowledge.

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection 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 supremely wondrous principle of all dharmas, free from defilement and pure. Third, abiding beyond all conceptions in original true 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 shamatha and vipashyana. Good man! This is called a great bodhisattva’s accomplishment of the perfection of vows.

“Good man! Through another five dharmas, a great bodhisattva accomplishes the perfection of power. What are the five?

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

Fourth, using the power of right knowledge to distinguish and understand the three kinds of faculties of sentient beings. Fifth, explaining the Dharma to sentient beings in accordance with principle, causing 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 accomplishment of the perfection of power.

“Good man! By relying upon another five dharmas, a great bodhisattva accomplishes the perfection of knowledge. What are the five? First, being able to distinguish wholesome and unwholesome dharmas. Second, being able either to abandon or embrace dark and bright dharmas. Third, feeling neither aversion toward samsara nor delight in nirvana. Fourth, perfecting the practices of merit and wisdom and reaching their ultimate consummation. Fifth, receiving the supreme anointment and attaining the distinctive qualities shared by no others that belong to the Buddhas, together with the knowledge of omniscience. Good man! This is called a great bodhisattva’s accomplishment of the perfection of knowledge.

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

Completely fulfilling immeasurable, great, and extremely profound knowledge is the meaning of perfection. Maintaining a mind unattached to conditioned and unconditioned dharmas is the meaning of perfection. Rightly realizing and contemplating the faults of samsara and the merits of the perfectly awakened nirvana is the meaning of perfection.

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

Correctly distinguishing and knowing the dharmadhatu and the realm of sentient beings is the meaning of perfection. Generosity and the other perfections, together with knowledge, enabling one to reach non-retrogression is the meaning of perfection. Bringing the patience regarding the non-arising of dharmas to fulfillment is the meaning of perfection.

Bringing the roots of virtue and merit of all sentient beings to maturity is the meaning of perfection. Fully accomplishing with respect to bodhi the Buddha’s ten powers, four fearlessnesses, distinctive qualities, and so forth is the meaning of perfection. Clearly knowing that samsara and nirvana have no dual characteristics is the meaning of perfection.

Saving all beings is the meaning of perfection. Skillfully answering and subduing all non-Buddhists who come to interrogate and challenge one is the meaning of perfection. Being able to turn the Dharma wheel of the twelve wondrous practices is the meaning of perfection.

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

“Good man! When a bodhisattva is on the first ground, this sign appears before him: throughout the three-thousand-great-thousand world system, immeasurable and boundless treasuries of every kind of jewel fill every place, and the bodhisattva sees them all.

“Good man! When a bodhisattva is on the second ground, this sign appears before him: throughout the three-thousand-great-thousand world system, the earth is level like the palm of a hand and is adorned with immeasurable and boundless rare treasures of pure, wondrous colors, and the bodhisattva sees them all.

“Good man! When a bodhisattva is on the third ground, this sign appears before him: his own body is strong and vigorous, adorned with armor and weapons, and capable of destroying and subduing every enemy, and the bodhisattva sees all this.

“Good man! When a bodhisattva is on the fourth ground, this sign appears before him: winds arise from the four directions and scatter many kinds of wondrous flowers everywhere upon the earth, and the bodhisattva sees them all.

“Good man! When a bodhisattva is on the fifth ground, this sign appears before him: a wondrous jeweled maiden appears, her entire body adorned with precious necklaces and her head crowned with a renowned floral diadem and other ornaments, and the bodhisattva sees all this.

“Good man! When a bodhisattva is on the sixth ground, this sign appears before him: there is a lotus pond made of the seven treasures, with four stairways and golden sand spread everywhere, pure and undefiled, filled with water possessing the eight qualities. Utpala, kumuda, and pundarika lotuses adorn it wherever appropriate. Playing joyfully in that lotus pond is incomparably cool and delightful, and the bodhisattva sees all this.

“Good man! When a bodhisattva is on the seventh ground, this sign appears before him: before the bodhisattva are sentient beings who deserve to fall into hell, yet through the bodhisattva’s power they do not fall, suffer no harm, and feel no fear, and the bodhisattva sees them all.

“Good man! When a bodhisattva is on the eighth ground, this sign appears before him: lion kings stand on both sides of his body as guardians, terrifying every kind of beast, and the bodhisattva sees them all.

“Good man! When a bodhisattva is on the ninth ground, this sign appears before him: a wheel-turning sage king, surrounded and venerated by immeasurable hundreds of millions, appears beneath a white canopy adorned with immeasurable jewels, and the bodhisattva sees all this.

“Good man! When a bodhisattva is on the tenth ground, this sign appears before him: the Tathagata’s body shines with a brilliant golden color and is perfected with immeasurable pure light. Immeasurable hundreds of millions of Brahma kings surround him and reverently make offerings as he turns the unsurpassed and wondrous Dharma wheel, and the bodhisattva sees all this.

“Good man! Why is the first ground called Joyous (Pramudita)? Having newly realized the supramundane mind, one now attains what had never before been attained, and every great undertaking is accomplished in accordance with one’s vows, giving rise to immense joy.

Therefore, the first ground is called Joyous. Subtle defilements and faults arising from violations of moral discipline are purified; therefore, the second ground is called Stainless (Vimala). The immeasurable light of wisdom and samadhi cannot be shaken, destroyed, or subdued, and hearing and retaining the dharanis form its foundation; therefore, the third ground is called Luminous (Prabhakari).

The fire of wisdom burns away the afflictions, its light increases, and one cultivates the factors of awakening; therefore, the fourth ground is called Radiant (Arcismati). One freely cultivates skillful means and supreme knowledge that are extremely difficult to attain and subdues the afflictions of seeing and cultivation that are difficult to overcome; therefore, the fifth ground is called Difficult to Conquer (Sudurjaya).

The continuous activity of dharmas becomes clearly manifest, and contemplation without characteristics is immediately present; therefore, the sixth ground is called Manifest (Abhimukhi). Undefiled, uninterrupted contemplation without characteristics, the samadhi of liberation, and far-reaching cultivation are practiced. This ground is pure and unobstructed; therefore, the seventh ground is called Far-Going (Duramgama).

One masters contemplation without characteristics, and no affliction or conditioned activity can cause one to move; therefore, the eighth ground is called Immovable (Acala). One gains mastery in teaching every distinction among all dharmas, without affliction or encumbrance; wisdom increases and becomes freely unobstructed. Therefore, the ninth ground is called Excellent 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! Ignorance that clings to the characteristics of self and dharmas, and ignorance that fears birth and death and the evil destinies—these two obstructions of ignorance belong to the first ground. Subtle ignorance concerning inadvertent violations of the rules of training, and ignorance that produces many kinds of karmic activity—these two obstructions of ignorance belong to the second ground.

Ignorance that causes attachment to attainments not yet obtained, and ignorance that obstructs supreme retention—these two obstructions of ignorance belong to the third ground. Ignorance that clings to the flavor of meditative absorption and its pleasures, and ignorance consisting of delight and attachment toward subtle, pure dharmas—these two obstructions of ignorance belong to the fourth ground. Ignorance that wishes to turn away from samsara, and ignorance that longs to proceed toward nirvana—these two obstructions of ignorance belong to the fifth ground.

Ignorance involved in observing the flow of conditioned activity, and ignorance in which coarse characteristics become manifest—these two obstructions of ignorance belong to the sixth ground. Ignorance consisting of the subtle activity of various characteristics, and ignorance consisting of delight in mental application without characteristics—these two obstructions of ignorance belong to the seventh ground. Ignorance involving effort in contemplation without characteristics, and ignorance that clings to characteristics of mastery—these two obstructions of ignorance belong to the eighth ground.

Ignorance consisting of a lack of skill in the two unobstructed understandings of the meanings and the names, phrases, and expressions of speech, and ignorance that prevents eloquence from responding as intended—these two obstructions of ignorance belong to the ninth ground. Ignorance consisting of a lack of mastery in manifesting great supernormal powers, and subtle, hidden ignorance that prevents comprehension of activity—these two obstructions of ignorance belong to the tenth ground.

Ignorance that obstructs knowledge of every subtle object, and the extremely subtle yet heavy burden of affliction—these two obstructions of ignorance belong to the Buddha-ground.

“Good man! On the first ground, a great bodhisattva practices the perfection of generosity; on the second ground, the perfection of moral discipline; on the third ground, the perfection of patience; on the fourth ground, the perfection of diligent effort; on the fifth ground, the perfection of meditative concentration; on the sixth ground, the perfection of wisdom; on the seventh ground, the perfection of skillful means and supreme knowledge; on the eighth ground, the perfection of vows; on the ninth ground, the perfection of power; and on the tenth ground, the perfection of knowledge.

“Good man! The resolve first embraced by a great bodhisattva can produce the Wondrous Jewel Samadhi. The resolve embraced the second time can produce the Delightful Samadhi.

The resolve embraced the third time can produce the Difficult-to-Move Samadhi. The resolve embraced the fourth time can produce the Non-Retrogression Samadhi. The resolve embraced the fifth time can produce the Jeweled Flower Samadhi.

The resolve embraced the sixth time can produce the Samadhi of the Sun’s Perfect Blazing Light. The resolve embraced the seventh time can produce the Samadhi Accomplishing All Wishes as Desired. The resolve embraced the eighth time can produce the Samadhi of Direct Realization and Abiding.

The resolve embraced the ninth time can produce the Treasury of Knowledge Samadhi. The resolve embraced the tenth time can produce the Courageous Advance Samadhi. Good man!

These are called the ten resolutions of a great bodhisattva. Good man! On the first ground, a great bodhisattva obtains a 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 tigers, wolves, lions, and other vicious beasts; all evil spirits; humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the first ground.

“Good man! On the second ground, a great bodhisattva obtains a 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 fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the second ground.

“Good man! On the third ground, a great bodhisattva obtains a 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 fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the third ground.

“Good man! On the fourth ground, a great bodhisattva obtains a 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 and sustain great bodhisattva-mahasattvas on the fourth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, strange calamities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the fourth ground.

“Good man! On the fifth ground, a great bodhisattva obtains a dharani called Adornment with Every Kind of Merit:

“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 and sustain great bodhisattvas on the fifth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the fifth ground.

“Good man! On the sixth ground, a great bodhisattva obtains a 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 and sustain great bodhisattvas on the sixth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the sixth ground.

“Good man! On the seventh ground, a great bodhisattva obtains a dharani called Supreme Practice of Dharma:

“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 and sustain great bodhisattva-mahasattvas on the seventh ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the seventh ground.

“Good man! On the eighth ground, a great bodhisattva obtains a 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 and sustain great bodhisattvas on the eighth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the eighth ground.

“Good man! On the ninth ground, a great bodhisattva obtains a dharani called Immeasurable Gate:

“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 and sustain great bodhisattvas on the ninth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits, calamities, adversities, and all sufferings. That person will be freed from the five obstructions and will not forget to recollect the ninth ground.

“Good man! On the tenth ground, a great bodhisattva obtains a 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 dharani phrase of auspicious anointment was spoken by Buddhas more numerous than the sands of ten Ganges Rivers to protect and sustain great bodhisattvas on the tenth ground. If anyone recites and retains this dharani-mantra, that person will be freed from fears of vicious beasts, evil spirits, humans, nonhumans, and so forth; hostile bandits and calamities. Every poison and harm will be entirely eliminated. That person will be freed from the five obstructions and will not forget to recollect the tenth ground.”

At that time, after the bodhisattva Lion-Banner Unhindered Blazing Light 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:

I bow to the Incomparable One,
Whose Dharma is profound and without characteristics,
Who rightly knows that sentient beings are lost;
The World-Honored One alone can save them.

The Buddha observes the characteristics of sentient beings
And sees every kind as empty;
Yet for those afflicted by suffering,
He constantly brings forth protection and rescue.

At that time, 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 addressed him:

“World-Honored One! This Sutra of the Golden Light of the Most Victorious King is rare and immeasurable. It is excellent at the beginning, excellent in the middle, and excellent at the end. Its wording and meaning are consummate, 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! Anyone who is able to hear this sutra 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 ground of non-retrogression.

It is the foremost Dharma seal and the king of all sutras; therefore, it should be heard, accepted, retained, read, and recited. Why is this? Good man!

Because sentient beings who have not planted roots of virtue, have not matured their roots of virtue, and have not drawn near the Buddhas cannot hear this wondrous Dharma. If a good man or good woman is able to hear and accept it, all that person’s karmic obstructions will be completely eliminated, and that person will attain supreme purity, constantly see the Buddhas, never be separated from the Buddhas or virtuous spiritual friends who practice supremely, always hear the wondrous Dharma, abide on the ground of non-retrogression, and realize such supreme dharani-gates, inexhaustible and undiminishing, as these: the inexhaustible and undiminishing Dharani of the Ocean Seal Producing Wondrous Merit;

the inexhaustible and undiminishing Dharani Penetrating the Intentions, Conduct, and Speech of Sentient Beings; the inexhaustible and undiminishing Dharani of the Sun’s Perfect, Stainless Characteristic and Light; the inexhaustible and undiminishing Dharani of the Full Moon’s Characteristic and Light; the inexhaustible and undiminishing Dharani Capable of Subduing All Delusions and Proclaiming the Stream of Merit; the inexhaustible and undiminishing Dharani Shattering the Vajra Mountain; the inexhaustible and undiminishing Dharani Teaching the Causes and Conditions of Inexpressible Meanings; the inexhaustible and undiminishing Dharani Penetrating True Speech, Dharma Principles, and Sounds; the inexhaustible and undiminishing Dharani of the Seal of Mental Conduct, Stainless Like 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 accomplished. That great bodhisattva can manifest Buddha-bodies throughout all Buddha-lands in the ten directions and proclaim many kinds of unsurpassed true Dharma.

With respect to the Dharma of true suchness, he neither moves nor abides, neither comes nor goes. He can skillfully mature the roots of virtue of all sentient beings, yet does not perceive a single sentient being who can be matured. Although he teaches many kinds of dharmas, within words and expressions he neither moves nor abides, neither goes nor comes.

Amid arising and cessation, he can realize non-arising and non-cessation. For what reason are all conditioned dharmas said to have neither coming nor going? Because the essential nature of all dharmas is undifferentiated.”

When this Dharma was taught, three trillion great bodhisattvas attained patience regarding the non-arising of dharmas; immeasurable bodhisattvas became irreversible in bodhicitta; immeasurable and boundless bhikshus and bhikshunis attained the pure Dharma-eye; and immeasurable sentient beings generated the bodhisattva resolve. The World-Honored One then spoke this verse:

The supreme Dharma can reverse the stream of birth and death;
Extremely profound and wondrous, it is difficult to behold.
Desire blinds and darkens sentient beings;
Unable to see it, they endure boundless suffering.

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

“World-Honored One! Wherever this Sutra of the Golden Light of the Most Victorious King is expounded, read, or recited, all of us in this great assembly will go there to join those listening to the teacher proclaim this Dharma. We shall cause them to obtain benefit and happiness, to have bodies free from obstruction and minds open and at ease.

We shall wholeheartedly make offerings and shall also cause the listening assembly to dwell in peace and joy. The country where they reside shall be free from the sufferings and fears caused by hostile bandits, and from the calamity of famine, while its people shall flourish. The ground of the place of practice where this Dharma is taught must not be trampled upon or defiled by any devas, nonhumans, or other sentient beings.

Why is this? Because the place where the Dharma is taught is itself a caitya and should be honored with offerings of incense, flowers, banners, pennants, and jeweled canopies made of five-colored silk. We shall always guard and protect it, keeping it free from decline and harm!”

The Buddha told the assembly:

“Good men! You should diligently cultivate this wondrous sutra. Then the true Dharma will long remain in the world.”