Dharma Torch

Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command

Thus have I heard:

At one time, the Buddha was staying in the Kalandaka Bamboo Grove in Rājagṛha, together with a great assembly of bhikṣus and countless Bodhisattva-Mahāsattvas. These bodhisattvas were those who were destined to attain Buddhahood in their present lifetime and had gathered from various Buddha lands.

At that time, the World-Honored One was surrounded by the assembly, receiving their offerings and reverence while expounding the Dharma for them. Among the assembly, there was a bodhisattva named Boundless Adornments. He rose from his seat, exposed his right shoulder, knelt on his right knee, and with palms joined, respectfully addressed the Buddha: “World-Honored One! I have some doubts in my mind and wish to seek your guidance now. I sincerely hope that the Tathāgata, with his boundless compassion, will allow me to ask my questions.”

At that time, the Buddha said to Boundless Adornments Bodhisattva-Mahāsattva: “Virtuous man! The Tathāgata, the Worthy One, the Perfectly Enlightened One, is willing to answer your questions. Ask freely, and I will explain everything clearly, bringing joy to your heart.”

Then, Boundless Adornments Bodhisattva-Mahāsattva addressed the Buddha: “World-Honored One! In pursuit of boundless wisdom, I have donned the armor of diligence. There are bodhisattvas who seek the supreme skillful means, bodhisattvas who aspire to the wisdom of infinite meaning, beginner bodhisattvas who have resolved to generate great wisdom, and bodhisattvas who have already established themselves on the path of bodhi. World-Honored One! It is for such bodhisattvas that I have come to inquire of the Tathāgata. At the same time, it is also for the benefit and well-being of all sentient beings, for bodhisattvas perceive all beings with an equal mind, contemplating the meaning of pure wisdom. This wisdom is profound and vast, possessing immeasurable skillful means, allowing one to discern the Dharma and attain decisive understanding. Bodhisattvas aspire to approach the lion’s throne of great wisdom, ascend the seat of the All-Knowing Wisdom Ones, and, from the very moment they first generate bodhicitta, advance with courage and diligence without ever retreating. They are eloquent in speech, accumulate the power of diligence, and wear the armor of determination. For the sake of such bodhisattvas, I ask the Tathāgata.

“World-Honored One! If a bodhisattva wishes to liberate all sentient beings and guide them to the other shore; if they aspire to attain the fearless and unobstructed wisdom, applying skillful means with fearlessness, expounding the Dharma according to circumstances, and discerning the meaning of all teachings without adding or subtracting; if they can accurately proclaim the nature and characteristics of all dharmas—World-Honored One! For such bodhisattvas, I seek your guidance.

“World-Honored One! There are bodhisattvas who, through their attainment of sovereign mastery, enter the mind of universal comprehension, the supreme mind, and the unsurpassable mind. It is for such bodhisattvas that I seek the Tathāgata’s instruction.

“World-Honored One! Some sentient beings seek natural wisdom and teacherless wisdom, breaking through the shell of ignorance, surpassing both devas and humans to become the most extraordinary and rare beings, bringing benefit and happiness to the entire world. They aspire toward the great and fearless wisdom, demonstrating boundless insight, expounding countless definitive teachings, and illuminating the world and the heavens with their wisdom. Others delight in understanding the supreme, unobstructed great wisdom and skillful means, striving to realize the ultimate pure wisdom and insight. They seek the Buddha’s path—the realm of All-Knowing Wisdom and skillful means. For such bodhisattvas, I now wish to inquire of the Tathāgata.

“World-Honored One! If a bodhisattva abides in this state, they will swiftly and perfectly attain the fruition of the Tathāgata, realizing the inconceivable perfection of skillful means and pāramitās, maturing sentient beings with minimal effort. They will immediately acquire such wisdom that enables them to lead beings away from unwholesome dharmas and toward wholesome dharmas, guiding them onto the path of bodhi and the lineage of the Buddhas. They will establish countless beings in anuttarā samyak saṃbodhi, ensuring that they never regress. World-Honored One! Such bodhisattvas can open the path to awakening, inspiring joy in others through the Buddha-Dharma. It is for such bodhisattvas that I seek the Tathāgata’s instruction.

“World-Honored One! Now that this great assembly has gathered here, it is the perfect time to expound the subtle and wondrous Dharma. I sincerely hope that the Tathāgata will proclaim and elucidate such teachings, instructing the bodhisattvas so that they may perfectly fulfill their inconceivable aspirations and all wholesome roots leading to Buddhahood in their present lifetime.

“World-Honored One! Such skillful dhāraṇī teachings should be expounded by the Tathāgata according to the appropriate time, enabling bodhisattvas to cultivate an unwavering understanding of immeasurable Dharma gateways and skillful means. They should be able to elucidate various meanings through words while aspiring to bodhi, abiding in boundless, great spiritual activities, maturing countless beings, and receiving the Tathāgata’s skillful wisdom. I sincerely hope that the Tathāgata will reveal these teachings so that sentient beings may attain the path of bodhi. In the distant past, the World-Honored One have already made great vows to establish innumerable beings in the wisdom of the Buddha and the wisdom of nature. These dhāraṇī teachings should be proclaimed so that bodhisattvas can cultivate their virtuous roots and, relying on the majestic power of the Tathāgata, uphold that supreme and inconceivable aspiration. World-Honored One! The Tathāgata, the Worthy One, the Perfectly Enlightened One, has already realized boundless skillful means, having reached the inconceivable state of fearlessness. You fully understand the various inclinations and desires of sentient beings, having accumulated wisdom throughout immeasurable billions of kalpas. World-Honored One! This great assembly gazes upon the Tathāgata without a moment of distraction, never growing weary in their pursuit of the wisdom of all wisdom and the treasury of all Dharmas, longing to hear the Tathāgata’s definitive teachings.

“The World-Honored One abide in the realm of all-encompassing wisdom and fully perceive whether the aspirations and skillful means of these bodhisattvas have matured. World-Honored One! The meanings of these Dharma gateways and dhāraṇī teachings are perfectly complete, and all teachings must be skillful. Such Dharma gateways should be expounded by the Tathāgata to help immature bodhisattvas reach maturity and allow those who are already mature to swiftly attain supernatual powers, all-knowing wisdom, liberation of the mind, and insightful realization. World-Honored One! If there are bodhisattvas whose minds are not yet firm, upon hearing this teaching, they will be able to attain the realm of omniscience. For this reason, I dare to raise such a profound question and sincerely hope that the Tathāgata, with his great compassion and majestic power, will bestow his protection and guidance, allowing bodhisattvas to listen to these teachings.

“World-Honored One! In the future, during the age of the decline of the Dharma, disputes will arise, and deluded beings will harm one another. The three poisons of greed, hatred, and ignorance will intensify, leading to the destruction of the true Dharma. May bodhisattvas in that time endure all of this with great compassion, propagate this teaching without engaging in disputes, and uphold the path of non-contention, thereby embracing great loving-kindness and compassion while accumulating the strength of all virtuous roots. World-Honored One! For this reason, I now seek the definitive meaning of the unobstructed Dharma gateways from the Tathāgata.

“World-Honored One! What are the bodhisattvas’ skillfully generate innumerable Dharma gateways, Dharma gateways of illumination, and all Dharma teachings? May the Tathāgata also expound the indestructible, tranquil Dharma gateways and further reveal the boundless, subtle, and secret Dharma treasury. These teachings should be complete, unwavering in mindfulness, able to subdue Māra and false doctrines without being overpowered by them. May the Tathāgata proclaim the true Dharma so that sentient beings may accumulate virtuous roots, while also accumulating boundless skillful means, demonstrating how all teachings arise from the wisdom of all wisdom. May these teachings spontaneously manifest infinite Dharma essentials according to one’s thoughts, enabling beings to attain various pure forms of eloquence and perfect unbroken, equanimous speech. May they realize the true and skillful means of countless Dharma gateways and dhāraṇīs. I also hope that sentient beings will generate enthusiasm and joy in listening, as the Tathāgata explains the necessary preparations for transitioning from saṃsāra to Nirvāṇa. May it be revealed that all past, future, and present things are not bound by causes and conditions and that no thing abides anywhere.

“May bodhisattvas understand the past lives of the Buddhas of the ten directions and, with fearless supernatual power, traverse all Buddha lands. May they bestow upon sentient beings the pure Dharma eye and reveal inconceivable Dharma gateways, enabling them to mature in the skillful means of Buddha-wisdom. For this reason, I dare to seek your instruction. I sincerely hope that the World-Honored One will expound the vast and profound skillful means of the Tathāgata’s domain, allowing all-knowing wisdom to embrace all skillful means and the principles of immeasurable and inconceivable Dharma. May the aspirations and skillful means of these bodhisattvas be fully realized. Upon hearing this Dharma, may they attain the illumination of the great Dharma, accomplish the supreme skillful means of bodhi, and perfectly fulfill their vast and noble vows.”

At that time, the Buddha said to Boundless Adornments Bodhisattva-Mahāsattva: “Excellent, excellent! Boundless Adornments! You have now, for the sake of bodhisattvas, so that they may stay in pure aspirations and skillful means, and out of compassion for sentient beings, inquired of the Tathāgata with firm wisdom and great skillfulness. Your merit is immeasurable. Listen carefully, listen carefully, and contemplate truly. I will now explain in detail so that bodhisattvas may give rise to infinite virtues within the realm of Buddha-wisdom.”

Boundless Adornments Bodhisattva responded: “Yes, World-Honored One! We delight in hearing your teachings.”

At that time, the Buddha said to Boundless Adornments: “If bodhisattvas seek boundless skillful aspirations, they should understand the secret language of the Buddhas and accept, contemplate, and properly observe it. How should they observe? Boundless Adornments! The wisdom of the Tathāgata encompasses all skillful means, and all the teachings spoken by the Tathāgata are pure. These bodhisattvas should diligently study such essential teachings. The teachings of all Buddhas are equal, staying in great compassion and universally benefiting all sentient beings, ensuring that the minds of various beings reach maturity. Some, at a lower vehicles, seek liberation through the Śrāvaka path, while others generate the aspiration for the supreme Nirvāṇa. Through vast vows, they fulfill all-knowing wisdom. I now abide in the supreme liberation, far removed from the inferior teachings of other vehicles, and I deeply understand the secret language of the Buddhas. I proclaim the vast and pure words of the Tathāgata, unparalleled in clarity, embracing all Dharmas, allowing sentient beings to attain liberation and maturity according to their capacities. However, all Dharmas are fundamentally equal, neither increasing nor decreasing, without deficiency or excess, and even without both material and immaterial. They are boundless, inherently pure. The teachings spoken by the Buddhas, the World-Honored Ones, are about truly understanding the intrinsic nature and fundamental essence of all things. Within this, there is no distinction between what can be known and what cannot be known.

“Why is this so? Because all dharmas are merely names employed by the Tathāgata to teach. If dharmas arise from mere names, then dharmas cannot be established or displayed, as there is nothing to be displayed. What the Tathāgata expounds is always the true and supreme meaning, aligning with the nature of dharmas and pervading all dharmas. Within all dharmas, he neither clings to differentiation nor completely negates differentiation. By understanding both differentiation and non-differentiation, one realizes that all dharmas are ultimately without distinction.

“Dharmas do not arise, for arising itself is non-existent. dharmas do not have separate ‘intrinsic dharmas’, for such a view would generate illusory discriminations and endless conceptual calculations. dharmas do not grow, for they do not exist independently. dharmas do not rely on anything, for they are complete in abandonment. dharmas have no function, for they neither come nor go. dharmas have no inherent nature, for they transcend all notions of self-existence. dharmas are fundamentally equal, without distinction, for they are beyond conceptual elaboration.

“In accordance with the Dharma one practices, one generates supreme vows, and none will remain unfulfilled. Yet within this, there is no actual doer, nor is there even the slightest dharma to be attained—everything returns to emptiness. Thus, the Tathāgata says that all dharmas are like illusions and dreams, without hierarchical distinctions. When I embrace sentient beings with this pure and vast vow, in reality, there is not even the slightest dharma to be grasped.

“Boundless Adornments! This is the Dharma Illumination Gateway for bodhisattvas. Through this gateway, supreme vows increase, just as the sun appears and its light pervades all. Such a noble person, if they can develop faith and understanding in this Dharma gateway, will bring the radiance of the Dharma to all sentient beings.”

“Boundless Adornments! If a bodhisattva keeps their mind in right mindfulness, and keep their external appearance and disciplines away from distractions, abiding in the state that eliminates all obstacles, and recollects the Universal Radiance Samādhi, then they should carefully observe these Dharma gateways. One who can have faith and understanding in the profound Dharma should contemplate these teachings.

“The Tathāgata fully knows and sees all dharmas and reveals them through the gateway of dependent origination. However, dependent origination is illusory and unreal—its intrinsic nature and fundamental essence are both empty and tranquil. Even dependent origination itself is not inherently real. Dependent origination can lead sentient beings to either defilement or purification, yet if one searches for it throughout the ten directions, it cannot truly be obtained. Because it is unattainable, it does not involve grasping; because there is no grasping, even the teachings I have expounded should ultimately be relinquished, let alone teachings that are not in accordance with the Dharma.

What is meant by ‘relinquishing’? In truth, there is nothing to relinquish, nothing to grasp, and nothing that functions as an agent. The fundamental nature of all things is pure. Since all dharmas are known by understanding their true nature, they are without discrimination. All dharmas have no fixed abode and cannot be perceived, as they do not possess the characteristic of differentiation. Therefore, all dharmas neither abide nor depend on anything; they merely exist through the designations of names. They are fundamentally empty, without inherent existence, yet they appear to exist without actually dwelling anywhere. Since dharmas have no fixed abiding place, their abiding place does not exist; it has already ceased, already extinguished, already transformed. The Tathāgata only expounds them using different names. One should understand this hidden meaning and not cling to either good or bad.

“If one clings to virtuous Dharmas, they will inevitably cling to bad dharmas as well. Clinging to bad dharmas leads to all kinds of suffering. The Buddha, using a different name, expounded this truth as the Noble Truth of Suffering. If one does not cling to good or bad, then craving and attachment will be extinguished. The Buddha, using a different name, expounded this as the Noble Truth of the Origin of Suffering. By understanding the second truth, one realizes cessation, complete exhaustion, absence of conceptualization, detachment, contemplation of non-existence, absence of joy, absence of thought, absence of reception, and absence of discrimination. The Buddha, using a different name, expounded this as the Noble Truth of the Cessation of Suffering.

“Upon realizing the third noble truth of cessation, one directly enters the true reality of all things, transcending all conceptual thought and fabricated distinctions, cultivating the Eightfold Noble Path—from right view to right concentration—understanding the path leading to the cessation of suffering. The Buddha, using a different name, expounded this as the Noble Truth of the Path. The Buddhas, the World-Honored Ones, established this teaching, knowing suffering, eliminating its cause, realizing cessation, and practicing the path. Among suffering, its cause, its cessation, and the path, suffering does not inherently exist—it is merely a conventional designation. What is called ignorance arises due to the lack of wisdom and results from attachment.”

“Why is this so? Because in the state of non-wisdom, there is not even the slightest attachment to be obtained. There is nothing to realize, no illumination, nothing that can be known or acquired—so what else could possibly exist? Everything is illusory and impermanent, without any true substance. If one asserts that there is something real within it, one falls into attachment to permanence; if one asserts that ‘non-discrimination’ itself is real, one falls into attachment to nihilism. Therefore, one should not conceptualize suffering but understand it through wisdom. The nature of non-wisdom is the very nature of suffering because non-wisdom is associated with ignorance. Ignorance does not correspond to anything nor does it fail to correspond to anything—it does not exist in itself. Since ignorance does not correspond to anything, it is neither a form of discrimination nor non-discrimination, neither something created nor something destroyed. It has no creator, for if one were to establish a creator, such a concept would also be unattainable.

“Boundless Adornments! This is the Dharma gateway through which bodhisattvas realize the nature of ignorance and follow the path of luminous wisdom. Through this gateway, they can relinquish all the darkness of ignorance and directly attain the Dharma gateway that follows luminous wisdom, skillfully practicing and deeply understanding the noble truths on the path to bodhi. Bodhisattvas, by cultivating this Dharma gateway, attain purity: because it is unborn, suffering is purified; because it is without attachment, the cause of suffering is purified; because it is completely extinguished, cessation is purified; because it is cultivated, the path is purified. Because of faith in equality, the path itself is equality. One should understand the different names and distinctions of these dharmas. Upon understanding, one should eliminate, realize, and cultivate them. If one understands the words of the Tathāgata, one will fully comprehend, relinquish, realize, and practice. Thus, when the noble ones understand in this way, they neither grasp nor reject any dharma and thereby abide in the Dharma gateway of the Four Noble Truths.

“Boundless Adornments! All dharmas has no distinctions; they do not increase, nor do they accumulate. The noble ones, because they have correctly and truly understood reality, do not generate discrimination or engage in conceptual elaborations. They are able to perceive all dharmas as they truly are, without slander and without attachment. Since they sever delusion through the Path, noble ones do not discriminate even with regard to wholesome dharmas, nor do they engage in conceptualization—let alone concerning unwholesome dharmas. Because non-discrimination corresponds to both dharma and non-dharma, they do not dwell in the rejection of either dharma or adharma. When they fully comprehend the Four Noble Truths, both delusions of perception and delusions of practice are eliminated. Thus, they no longer perceive dharma and adharma as opposing concepts, which would otherwise give rise to afflictions. They clearly understand that the appearance of afflictions is an illusion, and that this illusory appearance is empty and non-existent. This is the gateway of truth that they enter. Through this gateway, they neither love nor hate; they attain the state of complete relinquishment, sever all afflictions, abide in the true path, and reach the other shore. They recognize the nature of dharmas, and once they have realized this, they neither “enter” nor “exit” from it.

“Boundless Adornments! You should now observe that the fundamental nature of all dharmas is emptiness, that their intrinsic nature is tranquil, that there is no creator, and that all dharmas are not truly existent. This non-existence is associated with afflictions, yet it is not separate from them. In these dharmas, which lack self-nature, one should neither become attached nor distinguish between self-nature and non-self-nature. Once one truly understands the purity of causes and conditions, one should not engage in conceptual elaborations. All dharmas that arise from causes and conditions are ultimately pure, for causes and conditions themselves are empty in nature. These causes and conditions are not even interdependent in a conventional sense. All dharmas arise through a continuous sequence, yet they have no creator, no doer, and no inherent function. By contemplating in this way, one realizes that all dharmas are empty in relation to one another, lacking self-nature, without dependence, and without a fixed dwelling place. Boundless Adornments! If you can awaken to this truth, you will develop the indestructible gateway of universally radiant and pure Dharma. Because of receptivity, you will attain purity. Because of non-conceptualization, you will attain radiance and transcend the influence of afflictions. Because of non-attachment, you will attain liberation.

“Boundless Adornments! All things can only be spoken of and explained through names and appearances. What are name and appearance? Appearance refers to the various material dharmas formed by the four great elements, while name refers to all non-material aggregates. These name and appearance are entirely illusory and unreal; due to inverted perception, beings become attached to them. Some believe material form to be the self, or that material form belongs to the self. Because of discrimination toward appearance, discussions arise about name. However, neither name nor appearance is truly real. Everything is illusory, perishable, and like a dream or illusion. The nature of form is unstable, like visions in a dream. Even sensation, perception, volitional formations, and consciousness are not truly real—they are merely conventional designations in worldly language.

“When one realizes this, one no longer perceives suffering. By understanding true reality, one ceases to grasp at anything. Because there is no grasping, the mind becomes free from all attachments. When the mind is free from all attachments, what object could possibly correspond to grasping?

“Through this, one transcends the concept of clinging to things as truly existent in the realm of Nirvāṇa, and completely eradicates the cognitive framework that sustains these false perceptions.

“Boundless Adornments! The three realms arise from thoughts and mental intentions, but since both thoughts and mental intentions are unreal, the three realms are therefore illusory. If one generates the idea that an object ‘truly exists,’ attachment to form arises. Moreover, all mental intentions correspond to feeling, perception, volition, and consciousness. However, the fundamental nature of all dharmas is neither corresponding nor non-corresponding, and ultimately, there is neither thought nor mental intention, for their very nature is empty.

“All spoken words are illusory, merely conventional designations, yet their fundamental nature is tranquil. Boundless Adornments! Since the nature of all dharmas is merely a designation, all Dharma teachings, from this perspective, are equal. Boundless Adornments! By realizing this Dharma, one attains the ultimate truth. Bodhisattvas should understand that the Tathāgatas have abandoned all defilements, and therefore, whatever they expound will never be in vain.

“You should contemplate carefully, avoid attachment, and do not generate discrimination toward any dharma. One should distance oneself from conceptual elaboration, recognize that all dharmas lack self-nature, and cultivate compassion toward sentient beings. Contemplating and realizing this Dharma gateway, one should expound it for the benefit of all beings.

“What is the Dharma gateway? It is the realization of ignorance and dharmas, the insight into wisdom, and the comprehension of unconditioned Dharma. One should universally and purely recognize both conditioned and unconditioned wisdom, allowing non-wisdom to enter wisdom, and for non-wisdom to cease in wisdom. By skillfully guiding non-wisdom in this way, one attains the unconditioned and pure Dharma gateway, acquires all-pervading luminous wisdom, upholds all dharmas so they do not deteriorate, and skillfully expounds the Dharma for sentient beings with insight and skillful means.

“Boundless Adornments! This is the Dhāraṇī Gateway that bodhisattvas enter. Through this gateway, one develops vast and distinct insightful wisdom, generating skillful wisdom that enables one to expound the meaning of all dharmas. Through this gateway, bodhisattvas attain skillful means in all dharmas. Boundless Adornments! In this state, bodhisattvas abide in pure, universal, skillful wisdom, cultivating eloquence, and using insightful wisdom to contemplate the nature and intrinsic characteristics of all dharmas. However, the intrinsic nature of dharmas is non-abiding—they have no name, no form, no establishment, no universal establishment, and cannot be explicitly demonstrated. They can only be expounded using conventional language. The nature and intrinsic characteristics of all dharmas are beyond words—they do not come or go, they do not rely on language, and even language itself is pure and without function. Why is this so? Because the nature of all dharmas is like empty space. Everything that exists is thus: it is neither created nor arises, it is pure and without characteristics. Through empty space, dharmas can be expounded, and this is called the “gate-less gateway” of all dharmas. Because this gateway is pure, it is ultimately undefiled and does not become defiled by external conditions. Why is this so? Because all things are ultimately unborn and do not arise. The self-nature of all things does not arise. Therefore, one should understand that the Buddhas of the three times have declared, ‘The self-nature of all things is without self-nature.’ However, one should not become attached even to the idea of ‘without self-nature’—this is the Dhāraṇī Gateway of non-attachment for bodhisattvas.

“For the purity of the bodhisattva’s gateway, the Buddha expounds all dharmas. That which has form—its so-called form is not truly form; it neither acts nor ceases, neither loves nor hates. Therefore, one should understand that the ‘gateway of form’ is not truly a gateway. Since the gateway is pure, one enters the pure Dharma gateway of the formless through it. To realize that the ‘form gateway’ is nothingness, one does not expound it using the notion of ‘existence’, but rather, through non-action, one enters the ‘formless’. Boundless Adornments! This so-called “formless gateway” acts because of the pure of the Dhāraṇī.

“Boundless Adornments! The so-called ‘gateway’ is like empty space. Everything arises and ceases in dependence upon empty space. But arising and ceasing—their fundamental nature is equal. When observed in this way, there is no arising and ceasing, no grasping. Bodhisattvas should understand all dharmas in this way. Everything neither grasps nor fails to grasp, neither is equal nor is not equal—indeed, not even the slightest bit of self-nature can be obtained. By realizing this gateway of form, one expounds and reveals it in order to attain the pure gateway of the formless. Boundless Adornments! The so-called ‘formless’ means there is no body, no bodily construction, no name, no sentences, and no manifestation. Within this teaching, one should understand that formlessness is equivalent to empty space. Even the concept of empty space cannot be explicitly expounded or explained. This is the Dharma gateway that gathers the power of wisdom, in which ignorance submits to luminous wisdom. By attaining the insight and skillful means of the Dhāraṇī Gateway, bodhisattvas become free from disputes, free from forgetting, and enter the Dhāraṇī Gateway of unceasing secret language. It is like a nāga named ‘No Heat Affliction’, which brings down great rain that flows without ceasing. Boundless Adornments! What, then, is meant by Dhāraṇī? “

Boundless Adornments Bodhisattva-Mahāsattva said to the Buddha: “World-Honored One! Dhāraṇī is a provisional name that accords with the secret skillful means of dharmas. It is the practice of universal recollection and retention, and it is also the sentences of spoken Dharma. By gathering the power of wisdom, one can enter this wisdom of Dhāraṇī. With skillful insight, one should uphold the immeasurable and boundless power of bodhi.

“World-Honored One! As I understand it, this limitless wisdom is expounded through skillful means for the benefit of sentient beings, so that the Dharma may be revealed, spread, and remain unceasing.

“World-Honored One! This Dhāraṇī gateway is like great empty space, it is vast and extensive. For this reason, it enables wide dissemination and expounding. Because it teaches the principle of equality, it is called the teaching-conforming Dharma. By skillfully expounding and spreading it, it is fully perfected in its diversity of words and thus accomplished through eloquence.

“By observing meaning and skillfully expounding the Dharma, one attains perfection in eloquence of meaning. Because of skillful exposition, discernment, and determination of all dharmas, one attains perfection in eloquence of Dharma. With great compassion and sympathy for sentient beings, one embraces them. Through receptivity, one gradually tames and purifies beings, eliminates conceptual elaborations, and expounds the Dharma of equanimous relinquishment.”

“When the World-Honored One expounded this chapter on the secret skillful means of Dhāraṇī, immeasurable and boundless meanings of skillful means emerged from the Buddha’s mouth.”

At that time, the Buddha said to Boundless Adornments Bodhisattva-Mahāsattva:“The gateway that you speak of is the gateway to the wisdom of all wisdom of the Tathāgata. Within this gateway, all dharmas can be expounded through language. The Tathāgata abides in boundless purity, in the ultimate, pure, natural wisdom and vision, and in an unhindered, non-established manner, he pours forth vast and profound Dharma. Boundless Adornments! The Tathāgata has declared that all dharmas is the Buddha Dharma because Buddha can be skillfully understood the dharmas. Therefore, they are called Buddha Dharma. The intrinsic nature of all dharmas is identical to the Buddha Dharma, so all dharmas is Buddha Dharma. Since one can discern both Dharma and non-Dharma, one is said to understand all dharmas. “

“To truly understand is to understand the Dhāraṇī gateway. This Dhāraṇī pervades all things, including language, speech, and discourse. All language, speech, and discourse are conveyed and expounded through written characters. In Sanskrit letters, the letter ‘A’ is the beginning, and the letter ‘H’ is the ending, just like in conception, gestation, and birth, where the mother precedes. Likewise, in the nurturing of seminal essence, the father precedes. The aggregation of the skandhas begins with birth, followed by the gradual formation of the other components, and the maturation of the six sense faculties in sequence.

“Thus, letters come first, and through differences and combinations, all written language is formed. Letters precede and nurture words. The letter ‘A’ is the first, the letter ‘H’ is the last, and all other letters are in between, changing their combinations according to their mutual relations. This is what enables one to enter the Dhāraṇī gateway of language and speech. Furthermore, one should understand that all conditioned dharmas inevitably perish, just as written letters, after being learned and inscribed, will soon be erased. The formation of all changing processes is impermanent, just like dharmas that transform—they arise through combination and perish when disjoined. This mutual combination of two factors establishes all afflictions related to craving and attachment. Similarly, through this mutual combination, all conditioned dharmas are established. By reasoning in this way, one can gradually and purely contemplate the gateway of non-action, thereby entering the Dhāraṇī gateway of arising and ceasing. Through this, bodhisattvas can swiftly perfect their skillful means, just as the letter ‘A’ is the beginning, and ‘H’ is the end.

“Having cultivated in this way, one should use language for speech and discourse, skillfully entering the realm of secret expressions. One should also understand the unobstructed Dharma that is revealed and expounded. Boundless Adornments! Just as the letter ‘A’ is the beginning, and all other letters are sequentially completed, these letters continuously arise in consciousness, are written down, and finally culminate in the letter ‘H’, beyond which no more letters can be formed.

“Through these two aspects of mental activity, all dharmas and actions arise. However, these two types of differentiation are not real, for in true reality, there is not even the slightest trace of written language. Their intrinsic nature has no distinction nor non-distinction, and within it, there is not even the slightest activity.

“Boundless Adornments! All dharmas are understood through wisdom, and this wisdom arises from the establishment of written language. Yet, because letters do not truly exist, the wisdom derived from them also has no form to be obtained. Why is this so? Because in true reality, there is no form at all. By entering this formless nature, one abandons all fabricated activities. Because there is no creation, one abandons all conditioned undertakings.

“Boundless Adornments! This is the Dhāraṇī gateway of pure, skillful, and universally sustained wisdom. If bodhisattvas study this gateway, they will generate all activities free from delusion, expounding the true Dharma for sentient beings, ensuring that it neither diminishes nor abides in conceptual attachment. They will be able to transcend attachment to reality, avoiding clinging to mental constructs and intentions. Through insight into the nature of all dharmas, they will realize boundless wisdom, profound understanding, and skillful means.”

“Boundless Adornments! If bodhisattvas thoroughly investigate names and appearances, they will realize that all dharmas is merely designated names arising from accumulated words and speech and have no intrinsic reality. Those who understand this should enter the wisdom and skillful means of the Dhāraṇī gateway. How does one enter the wisdom and skillful means of the Dhāraṇī gateway? One must recognize that all names and appearances have no fixed dwelling place. They do not abide inside, outside, or in between anything; they are nowhere to be found. They are merely established through the accumulation of various expressions. If one awakens to this truth through these designated names, then one attains the true sentences. Through these sentences, one should understand that all dharmas are beyond names and speech. This is the fearless power of all Buddhas.

“With regard to all things, one should expound and reveal them through this gateway. The Tathāgata has declared that all dharmas are neither of one nature nor of different natures, because things have neither oneness nor difference. Since all things neither arise nor abide, it is thereby declared that all things are empty. If things are empty, then they are formless. If they are formless, then they are without aspiration.

“If things are empty, formless, and without aspiration, then they are unknowable and beyond total knowledge. One should not assert that they exist or do not exist, for saying that something exists or does not exist is merely a matter of words. One should not develop attachment to such concepts. Why is this so?

“The Tathāgata has always taught: If one does not cling to any dharmas, that is the ultimate truth. If one clings to even a single dharma, then due to this attachment, one will develop attachment to all dharmas. If one clings to ‘all things are empty’, this too is a corrupt view, a mere conceptual fabrication and discrimination.

“Boundless Adornments! You should contemplate how various things are expounded, and yet within those things, there is nothing that can actually be expounded. Could there truly be a ‘speaker’ who speaks for the sake of others? Boundless Adornments! This pure Dharma has been transmitted from the Tathāgatas, but those who can truly comprehend it are exceedingly rare.”

“Now, as you listen to this Dharma directly before me, you are able to skillfully understand it and abide in pure faith. Many of you will develop profound discernment, but in the future generations, the sentient beings who will fully comprehend this Dharma will be extremely rare—unless they make a great vow before me now, saying: ‘May I, in future lifetimes, benefit and bring happiness to sentient beings, upholding the Tathāgata’s teachings.’ Those who, in past lives, have served and made offerings to the Tathāgata, and who have developed deep faith and understanding, joyfully seeking the profound wisdom and skillful means of this Dharma, and desiring to hear it, will be the bodhisattvas who attain the Dhāraṇī teachings. Boundless Adornments! Those who have offered service and made offerings to past Tathāgatas and have encountered immeasurable Buddhas, developing deep faith and understanding in the causes, conditions, and principles of profound Dharma, will be eager seekers of the Dharma, possessing great discernment and deeply dedicated to the vast Mahāyāna path. Those of the Śrāvaka path, who renounce the three realms, may practice diligently, but they have never even heard of this profound Dharma.

“Boundless Adornments! The Tathāgata expounds this profound Dharma in order to benefit and bring happiness to sentient beings, enabling them to realize the profound, vast, and immeasurable wisdom of the Buddhas, which is difficult to encounter and difficult to understand. This Dharma cannot be realized by the ignorant, those who have never heard the teachings, those who are attached, or those who do not seek the Dharma. Those who practice according to the Dharma, who possess well-cultivated roots of virtue, who develop great fear over even the smallest faults, and who seek liberation from all forms of fear, will take this Dharma as their refuge and support.’

“Boundless Adornments! The Tathāgata constantly expounds the Dharma for heavenly and human beings, never growing weary or exhausted. This is because, in the past, when the Buddha was practicing the bodhisattva path, he diligently studied and cultivated this profound Dharma over immeasurable kaplas. After mastering it, he made this vow: ‘How can I turn the supreme and wondrous Dharma wheel for all sentient beings? How can I manifest the supreme great wisdom for sentient beings so that the lineage of omniscient wisdom will never be cut off?’

“Boundless Adornments! This is due to the past vows of the Tathāgata, ensuring that the lineage of omniscience remains unbroken. It is also due to the power of this Dhāraṇī mantra, which enables the expounding and widespread dissemination of this profound Dharma, so that all sentient beings may awaken within the Buddha-Dharma and so that the lineage of omniscient wisdom may continue unceasingly. With vast and luminous explanation, it is proclaimed and spread. Boundless Adornments! Now that you aspire to follow the Tathāgata, if there are sentient beings who seek the Dharma, you should expound it tirelessly.’

“Boundless Adornments! All bodhisattvas should, according to what they have heard, widely expound all Dharma practices among the great assembly. By doing so, they will come closer to the wisdom of the Buddha and swiftly realize the Dhāraṇī gateway. Because of attaining Dhāraṇī, they can effortlessly uphold the ‘Luminous and Radiant Pure Dharma Gateway’.

“Boundless Adornments! The intrinsic nature of all dharmas is pure. This intrinsic nature neither corresponds nor fails to correspond with anything. It neither combines nor fails to combine with anything. Within all dharmas, there is no real existence. If real existence does not exist, then there is no place for anything to be demonstrated or described, except when the causes and conditions that sustain it reach their end. When causes and conditions reach their end, then dharmas will dissolve. When dharmas dissolve, then they will cease to exist. For the sake of sentient beings’ understanding, I expound the intrinsic nature and true essence of all dharmas. Without causes and conditions, there is no end to causes and conditions. Without an end to causes and conditions, there is no separation or cessation.

“Boundless Adornments! You see the Tathāgata’s teachings is so pure, however, if someone perceives the Tathāgata through conditioned dharmas, then they will perceive Tathāgata is not pure. Why is this so? Because the Tathāgata is neither Dharma nor Adharma. Even the Tathāgata does not abide in any Dharma, so how could he abide in Adarma? If Tathāgata abides in Adharma, that is illogical. The Tathāgata transcends all expressible dharmas and cannot be described by words, for all language itself is pure. Thus, the Tathāgata is the most profound, vast, and immeasurable reality.

“Boundless Adornments! The Tathāgata is not represented by form, nor by feeling, perception, mental formations, or consciousness. The Tathāgata is not liberated through the cessation of form, nor through the cessation of feeling, perception, mental formations, or consciousness. Thus, the Tathāgata transcends all forms of designation. Regarding form and other conditioned dharmas, he neither corresponds nor fails to correspond with them. He is universally liberated within both conditioned and unconditioned dharmas, without arising discrimination or conceptual elaboration. The Tathāgata does not correspond to attachment to form, nor to attachment to feeling, perception, mental formations, or consciousness.

“He has forever severed the root of all grasping and is utterly detached from the root of all dharmas. What is meant by non-conceptuality? It means neither entering nor exiting, transcending all deluded thoughts, neither clinging to nor rejecting the supreme wisdom of the Buddhas. Thus, the Tathāgata abides in no dharma—neither grasping nor abandoning.

“The Tathāgata’s teaching is the same: The Tathāgata does not correspond to any dharma, The Tathāgata’s Dharma does not correspond to any other Dharma. Just as the Dharma expounded by the Tathāgata, all dharmas are also thus. According to this principle, all dharmas are true suchness. The World-Honored One has declared that all dharmas are true suchness. The true suchness of all dharmas and the true suchness of the Buddha are not two, not different. They are neither identical nor separate. The Tathāgata abides in the Dharma of non-discrimination, but he does not abide there through conceptual analysis or calculation. Boundless Adornments! The Tathāgata’s teaching never transcends all dharmas.

“Why is this so? Because there is not even the slightest dharma that can be transcended. Boundless Adornments! At a certain point, the Tathāgata attained supreme perfect enlightenment, but at that very moment, there was actually nothing to be attained. Since all dharmas and all subsequent appearances are fundamentally unattainable, there arises no discrimination—no distinction between Dharma and Adharma, nor any conceptual attempt to make such a distinction. Within this intrinsically pure nature of Dharma, there is neither clinging nor establishment. When one realizes and discerns dharmas in this way, there is no deliberate agent executing such realization or discernment.

“Boundless Adornments! The sentences expounded here are the ultimate truth of the Tathāgata. Yet, these are the sentences of non-sentences of the Tathāgata, because sentences are fundamentally pure. Thus, bodhisattvas attain the wisdom of ‘the purity of all sentences.’ Through this wisdom, they enter the boundless realm of meaning within the Dhāraṇī gateway, and yet, there is not even the slightest Dharma to be realized—neither coming nor going.

“Boundless Adornments! The so-called sentence is actually no sentence at all, because ‘sentences’ are formed by ‘non-sentences.’ Thus, one should understand all sentences in this way: These sentences are sentences of renunciation. If they are sentences of renunciation, then they are illusory sentences. If they are illusory sentences, then they are sentences of renunciation. All sentences are extinction sentences.

“If they are extinction sentences, then they are true suchness sentences. If they are true suchness sentences, then they are ultimate sentences. If they are ultimate sentences, then they are sentences that are completely free from extinction. If they are sentences that are completely free from extinction, then they are Nirvāṇa sentences. If they are Nirvāṇa sentences, then they do not belong to the mundane world, They neither establish sentences nor expound them.

“Boundless Adornments! When one speaks of ‘one sentence,’ it means entering into all wholesome and unwholesome dharmas equally. What is ‘one sentence’? It is beyond all sentences. Within renunciation, there is not even the slightest sentence. All sentences are like sentences of renunciation, yet they are not sentences, because sentences are pure. If sentences are pure, then Nirvāṇa is pure. If Nirvāṇa is pure, then sentences are pure. All sentences are unspeakable. If one attempts to express sentences through words, even within the ten directions of all worlds, those words cannot be found. Who is speaking to whom?Thus, all language is empty.

“If it is empty, then it has no definite meaning. If it has no definite meaning, then one should not engage in conceptual elaboration or discrimination within it.  From such sentences, all that arises are non-discriminative sentences and non-conceptual sentences. Thus, those who cultivate meditative insight and seek to observe all sentences should understand that all sentences are detachment, cessation, and Nirvāṇa. These sentences are not different from Nirvāṇa, yet they cannot be spoken. However, they are also not identical to Nirvāṇa. Since language and sentences are illusory,they are pure sentences. Even skillfully expounding and explaining these sentences is not truly an explanation. If it is neither an explanation nor a non-explanation, then it is the Middle Way. If it abides in the Middle Way, then there is no discrimination, Because here, all discrimination has ceased.

“When one equally enters the nature of Dharma, there is no place where even the smallest unwholesome action can be performed, because nothing can be attained. A bodhisattva, in this way, does not act, nor does he engage in or interfere with the actions of others. Such is the conduct of bodhisattvas. The Buddhas declare that such a bodhisattva is truly a Mahāyāna practitioner, because there is not even the slightest dharma to be acted upon.They practice on the ground of bodhisattvas, abiding in the supremely pure Dhāraṇī.

“Boundless Adornments! I will now reveal Dhāraṇī sentences. Through these sentences, bodhisattvas will attain Dhāraṇī, and be able to expound the boundless Dharma treasury. It should be said that these Dhāraṇī sentences abide in a state beyond dispute, because they shatter all debates, they are utterly tranquil, and they widely expound the meaning of the Dharma. “

tadyatā jaye vijaye uke ukavati āloke ālokavati prabhe prabhavati nirdarśane nirdarśadanvati arthe arthavati śodhani biśodhani pariśodhane kriye kriyavati uttaraṇi sataraṇi mahāvijaye mahā-vijayavati anusandhi apratisandhi yugamatinaddha siddhi siddharati siddhārathavati mati mateprabhe uttare uttaravati vimare vimara-anusandhi sare sarvati sara-anugate same samārabhavigate gate anigate apratinivarte viśeṣe viśeṣavati amahini nimahini pramahini uha uttaraṇe mālabanaye aśeṣe anupaśeṣe anugame apratigame agate anagate gatimiśodhani pariśodhi kaṃkṣacche-daniyeti matiprapite mativiśodhani samanta anugate samantaparivāre samantaviśodhani anupragṛhi anigrahite hinārthe artha-viśuddhiparame hetunidvisanneprapite prapītavati viniścaye viniścaya-anugate anantārathe anantatati anantavigrahi madaviśuddhi anugrahe pragrahaviśodhani adhyādamavigate  mahirthaviśodhani vidyā-anugati vidyā-anusandhi pariśodhani

“Boundless Adornments! These are the explanatory sentences of Dhāraṇī. Through these sentences, bodhisattvas can harmoniously recall and uphold the immeasurable Dharma treasury of all Tathāgatas. They can also expound and proclaim it to all sentient beings, abide in the realm beyond contention, and skillfully enter the profound meanings of all Dharma sentences. By skillfully realizing the vast and infinite distinctions of wisdom and insight, all their aspirations will be completely fulfilled.”