Dharma Torch

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

At that time, the Buddha said to Boundless Adornments Bodhisattva, “I will now explain to you the inner meaning, distinctions, and wisdom-based skillful means of the Dhāraṇī gateway, so that all bodhisattvas may attain the skillful means of Dhāraṇī. By realizing this Dharma gateway, they will be able to comprehend the secret skillful principles that follow the Dharma.  How should one understand this?  Boundless Adornments! From the “Dhāraṇī of Forms” perceived by the eye, all the way to the “Dhāraṇī of Dharmas” realized by the mind. Boundless Adornments! What is the Dhāraṇī gateway of the six inner sense faculties—the eye, ear, nose, tongue, body, and mind—which grasp the so-called external objects of form, sound, smell, taste, touch, and dharmas? Boundless Adornments! When bodhisattvas see a form with their eyes, they rely on their unshakable wisdom, their skillful mindfulness, and their unfailing recollection. They realize that all forms universally grasped and sustained by perception are impermanent, arising and ceasing, never abiding, and ultimately leading to cessation. Through this realization, they do not cling to the idea of “self” or “non-self” in the domain of the eye but abide skillfully in the purity of vision. By not grasping at forms through craving, they attain the pure Dhāraṇī gateway, skillfully observing detachment, dispassion, renunciation, and cessation, free from conceptual elaboration. Because they do not engage in conceptual elaboration, they attain the skillful power of retention, abiding without deluded thoughts, without accumulation, and, in their cultivation of the path, they are able to let go of both the eye and visual consciousness, as well as the dharmas perceived by visual consciousness, without discrimination.

“By seeing purity as it truly is, they can also recollect that all dharmas are like illusions. When they attain total retention within the pure wisdom of knowing and known, they skillfully grasp the vast treasury of wisdom that transcends the worldly realm. In summary, this principle applies all the way up to the “Dhāraṇī of Dharmas” realized by the mind. When bodhisattvas comprehend dharmas through the mind, they rely on unshakable wisdom, skillful mindfulness, and unfailing recollection, realizing the impermanence and arising-and-ceasing nature of all dharmas, yet they do not abide in detachment, dispassion, renunciation, or cessation.

“By abiding in the inner domain of the mind, they neither cling to “self” nor “non-self”, skillfully establishing purity in the realm of mind. By not grasping at external conditions, they attain the pure Dhāraṇī gateway. Because the inner and outer dharmas do not correspond to afflictions, they are able to observe detachment, dispassion, renunciation, and cessation without engaging in conceptual elaboration. Because they do not engage in conceptual elaboration, they gain mastery over skillful control, abiding without deluded thoughts, without accumulation, and progressing along the path, able to let go of the mind, mental consciousness, and the dharmas perceived by mental consciousness, free from conceptual elaboration and discrimination. By seeing purity as it truly is, they can also recollect that all dharmas are like illusions. Thus, through total retention in the purity of knowing and known, they are able to attain the supreme, uncommon merit and wisdom that transcends the worldly realm.

“Furthermore, whether in the past, future, or present, whether with inner or outer dharmas, through the arising of realization according to meaning, they grasp the power of skillful means and wisdom without developing any causeless conceptual views. They neither hold the view that ‘conditions are inherently real’ in relation to causes, nor do they hold the view that ‘causes are inherently real’ in relation to conditions. They realize that all dharmas do not correspond with each other and that true realization follows the intrinsic nature of all dharmas. All dharmas have a pure intrinsic nature and are successively tranquil. If all dharmas are successively sustained and retained according to their respective kinds, then because of universal retention and mutual correspondence, they appear to abide. Yet, one must understand that various dharmas do not abide by depending on some ‘shared correspondence’, Rather, they are neither arising nor ceasing, neither cycling nor flowing, nor do they possess meanings that can be grasped through language.”

“Dharmas are different from one another; they are neither mutually corresponding nor entirely non-corresponding. This is because all dharmas lack a creator, a force that compels creation, a lifespan, a sentient being, or a living entity. These statements are neither truly real nor entirely unreal, for since all dharmas neither grasp nor are grasped, they are identical to Nirvāṇa, without attachment, free from attachment, and far removed from attachment. Boundless Adornments! This is how bodhisattvas expound the distinctive skillful means of Dhāraṇī. Just as this principle applies equally to inner and outer dharmas, it should be understood in the same way across all dharmas. When teaching this Dharma, bodhisattvas let go of internal conceptual sentences and do not grasp external conceptual sentences. They are able to observe the cycle of birth and death as having neither beginning nor end, where beings wander through saṃsāra, enter the darkness of ignorance, and remain enclosed within the shell of delusion, endlessly revolving. Even though they experience this cycle of birth and death, there is ultimately no real birth or death to be found, nor any actual cycle of birth and death. Bodhisattvas, though they conform to the cycle of birth and death and appear to dwell in the world, do not grasp anything within it. However, sentient beings, due to their lack of knowledge of these dharmas, endlessly wander and rush about within birth and death, unable to understand the delusions and false views that deceive them. When beings cling to the illusion of “self” in what is not truly a self, they become bound by this perception. In doing so, they fail to realize the true nature of all dharmas and fall into destructive and extremely harmful views, becoming entangled in delusion.

The Buddha then said to Boundless Adornments, “If bodhisattvas can comprehend this Dharma gateway, they will swiftly attain the radiance of wisdom, effortlessly realizing various Dharma gateways, with pure eloquence and mastery in patience. They will cultivate and generate great compassion, their aspirations will be unwavering, and they will be skilled in abiding peacefully. They will expound the Dharma skillfully using secret and expedient language and will be able to discern the various names and distinctions of all dharmas. Through their supreme speech, they will express whatever they recall, and they will skillfully praise the past teachings of the Buddhas without contradiction, leading sentient beings to abide in a state beyond disputes. They will shatter the erroneous theories of all external paths, dispelling the darkness of sentient beings by proclaiming the meaning of the Dharma. When they preach the Dharma, they will be praised by the Buddhas of the immeasurable worlds in the ten directions. These Buddhas will radiate the light of the Dharma, and such bodhisattvas will become the masters of inconceivable Dharma, skillful in revealing the treasuries of the Buddhas’ teachings, free from delusion, and able to embrace and fulfill the most supreme vows. They will attain inconceivable skillful means, enabling sentient beings to develop joyful faith, revealing the past, future, and present causes and conditions, and displaying various expedient means that extend across time.

“Boundless Adornments! These bodhisattvas should diligently cultivate the samādhi gateways. Upon mastering them, they will enter the Dhāraṇī gateway. Once they attain mastery within the Dhāraṇī gateway, they will be able to expound various secret and vast alternative names, enter into the wisdom of names, and harmonize with profound and subtle meanings. They will skillfully understand how speech reveals the Dharma, ensuring that nothing is lacking, dispelling all doubts in sentient beings, and abiding in the patience of the truth. Boundless Adornments! If bodhisattvas can skillfully generate courage and diligence, motivated by compassion for sentient beings, and pursue penetrative wisdom of all dharmas, then there is no other path that will not lead to success. They will attain the great wisdom of the Buddhas, surpassing all worldly knowledge, and ultimately realize wisdom of all wisdom in its purest form. This is not a difficult matter.

“Boundless Adornments! Here, I expound upon the Dhāraṇī gateway of the ‘Profound Expedient Means’, presenting all its teachings in detail. This is for the sake of guiding and embracing bodhisattvas, to instruct and inspire them. I will now explain, so that all bodhisattvas may attain universal enlightenment, skillfully grasp the secret doctrines, and fully understand whatever they do. They will also comprehend the meaning of all words and sounds, and attain the wisdom of discerning the differences among all dharmas with skillful insight. What are all these dharmas? Boundless Adornments! These bodhisattvas perfectly uphold pure precepts, abide in the power of ultimate truth, and enable their skillful generosity to flourish. Their pursuit is devoid of self and lacks any object of grasping. Through adaptive cultivation, they realize the true meaning of all dharmas and attain the irreversible Dharma. They skillfully abide in the stage of non-retrogression, swiftly perfect unhindered eloquence, and their wisdom expands like the vast ocean. Boundless Adornments! In the future, no one else will be able to respectfully uphold this Dharma, except for those bodhisattvas who seek the profound truth as it truly is. These are those who aspire to reveal the Tathāgata’s Dharma treasury, who yearn for it, delight in learning it, and develop superior determination. They are those who adjust their minds with kindness, contemplate correctly, and diligently cultivate this profound Dharma. By entering its meaning, they will come to understand the various names and expressions, and also realize the intrinsic nature and fundamental essence of all dharmas.

“Boundless Adornments! Even though the Tathāgata expounds various dharmas using different names, these dharmas do not contradict their own intrinsic nature. The Tathāgata teaches the Dharma of ‘Non-Contradiction in the Nature of All dharmas’, declaring: ‘All dharmas are non-constructed. Whatever is expounded, there is neither a speaker nor anything can be spoken out.’ Boundless Adornments! The Tathāgata has attained the supreme perfection of skillful speech. And yet, the Tathāgata does not possess even the slightest thing, nor is there anything obtained that follows from this. Nor does the Tathāgata attain anything universally. The Tathāgata does not abide in even the slightest thing, does not relinquish anything, does not teach Dharma for the sake of creation, nor does he teach Dharma for the sake of acquisition. The Tathāgata’s actions are without attainment. The Tathāgata does not act, nor does he not act. One should not say that the Buddhas perform real actions. Why is this so? Because there is not a single thing that can be called ‘Tathāgata’. The Tathāgata abides as he is, the Tathāgata acts as he is. If the Tathāgata were called so because of a name, hen the Tathāgata and his name would be neither different nor identical. Since he is neither different nor identical, one should not say that the Tathāgata comes or goes. The Tathāgata is not a conceptual thinker; he transcends all conceptualization, and yet he does not transcend it. The Tathāgata does not transcend, and transcendence does not contain the Tathāgata. Thus, the Tathāgata and the nature of the Tathāgata are neither in contact nor in separation. The unfalsifiable nature and unchanging nature are also thus. In praising the nature of the Tathāgata, there is not even the slightest thing that can be expounded, or anything that can be demonstrated.”

“The Tathāgata has realized the true intrinsic nature of all dharmas,but the intrinsic nature of all dharmas cannot be explained, because all dharmas lack any substantial existence. Thus, the Tathāgata teaches that all dharmas are non-constructed and non-modified; they neither arise nor cease; they neither emerge nor separate, because all dharmas are ultimately pure. They are neither attained nor universally attained. Within all dharmas, there is nothing to be attained. Because nothing is attained, there is nothing to be realized, thus there is not even the slightest thing that can be acquired. If there were something to be acquired, then there would have to be a recipient of that thing.

“Since there is no recipient, one should understand: All dharmas, because they are unborn, have no recipient. Even the Tathāgata’s name is merely a designation established by the sacred teachings. Since the nature is intrinsically pure, the noble ones do not grasp even the slightest dharma within it. However, for the noble ones, there is neither Dharma nor Adharma. There is not even something that can be called a noble one or a non-noble one. There is not the slightest thing that corresponds or fails to correspond with them. At this point, one should understand that all of the Tathāgata’s teachings should be known as they are, and they should not be adapted according to convention. The Tathāgata can speak of Dharma and Adharma, but he does not establish Dharma or Adharma. The Tathāgata can speak of good and evil, but he does not establish good and evil. The Tathāgata can speak of all things, but he does not establish that there are all things. The Tathāgata can speak of non-conceptual Dharma, but he does not establish conceptuality or non-conceptuality.

“Boundless Adornments! The profound Dharma taught by the Tathāgata cannot be understood by those who lack pure karma. If there are those who joyfully pursue unsurpassed bodhi and seek liberation from birth and death, they should become aware of the Dharma expounded by all Buddhas and Tathāgatas. Boundless Adornments! If bodhisattvas can comprehend this Dharma, they should be without hesitation, neither grasping nor rejecting, and should not perceive even the slightest arising or ceasing of dharmas. They should be free from conceptual elaboration, yet not separate from it, for only in this way can they expound the true Dharma. When expounding this true Dharma, they should also remain free from attachment. Boundless Adornments! Just as Mount Sumeru, the great king of mountains, serves as the palace and refuge for beings with great merit and virtuous roots, where they experience joy and delight, so too do bodhisattvas who cultivate virtuous roots. Within this Dharma treasury, they are able to hear and uphold the teachings, and through this treasure of Dharma, bodhisattvas attain omniscient wisdom.

“Boundless Adornments! This Sūtra Dharma enables one to harmoniously enter unsurpassed wisdom. It is expounded to reveal the Tathāgata’s Dharma treasury Dhāraṇī, and through the dissemination of this Dhāraṇī, all vast and true Dharma can be upheld. The Dharma spoken by all Buddhas and Tathāgatas arises from this boundless Dhāraṇī gateway. This Dhāraṇī serves to purify all Dharma gateways, which is why the Tathāgata expounds it. This Dhāraṇī upholds all sūtras and other teachings; it is neither formed nor destroyed, without beginning, middle, or end. The Tathāgata safeguards this Dhāraṇī, and it extends across the worlds of Buddhas in the ten directions, performing immeasurable and boundless Buddha activities.

“Boundless Adornments! The previously expounded chapters on the Dhāraṇī Section, the Meaning Section, and the Principles Section all encompass the entirety of the Dharma. Boundless Adornments! Those bodhisattvas who wish to awaken to this teaching, who wish to ensure the continuous flow of the Dharma, who seek to enter the Dharma seal of ‘non-abiding in all dharmas’, who desire to awaken to the unobstructed secret Dharma gateways, who wish to undertake great diligence in preparation for practice, who wish to understand the nature and characteristics of all dharmas and expound this Dharma—such individuals should uphold the words and teachings spoken by all Buddhas and Tathāgatas.

“By upholding these teachings, they will naturally come to comprehend all secret expressions according to their aspirations. Those who seek to approach and enter the wisdom of universal speech, those who wish to clearly understand and expound the distinct principles of all dharmas, those who seek to remember and analyze all dharmas with discerning wisdom, all for the benefit and happiness of sentient beings, will establish supreme meaning, skillfully adapting their teachings to the capacities of sentient beings to bring them true benefit. Whether praising, transmitting, or expounding the Dharma, they will do so with a heart of compassion that seeks Buddha wisdom, without generating attachment to even the slightest dharma. Because they do not cling, they remain without grasping, and they do not analyze the non-dual wisdom. They do not display either inner or outer wisdom, and they do not generate attachment to even the smallest dharma. Nor should they pursue supreme wisdom with inferior diligence. They should diligently cultivate all profound dharmas, and for all difficult questions, they should respond according to the meaning that arises.”

“A bodhisattva should abide in both self-benefit and benefiting others, skillfully observing the thoughts of oneself and others, and entering the realization that all dharmas are without self. Once they purify themselves, they naturally enter into the purity of all dharmas. They take joy in expounding and teaching the Dharma, and whether someone asks or not, they never develop even the slightest stinginess in sharing the teachings. A bodhisattva should cultivate these four immeasurable minds: For the benefit of all sentient beings, I shall freely and generously bestow supreme giving, which is the highest form of giving—the treasure of the unsurpassed Dharma. I now vow to guide all sentient beings to be in harmony with the ineffable treasure of the Dharma, and even if they commit severe misdeeds, I shall never withhold the Dharma from them. With a heart free from all stinginess, I shall generously give and become a great benefactor of the Dharma. I now vow to carry out the work of the Tathāgata, the work of omniscient wisdom, so that all beings may set down their heavy burdens. Amidst the great waterfall of birth and death, I shall use the great vessel of the Dharma to ferry all beings across, so they may attain the wealth of all happiness and well-being.

“With such compassion, a bodhisattva should give rise to awakened wisdom and swiftly realize the most supreme Dharma. Within this Sūtra Dhāraṇī gateway, they expound the retention of all dharmas with distinction, achieving liberation from birth and death. They remain unshaken by the doctrines of others, able to shatter all external paths and subdue demonic forces. For the extinction of disputative doctrines, they should abide in this way.

“Boundless Adornments! This Dhāraṇī gateway is upheld and remembered by all Tathāgatas. Just as a bodhisattva who has only one remaining lifetime before attaining Buddhahood resides in the Heaven of the Thirty-Three, the Heaven of Yāma, the Heaven of Tuṣita, the Heaven of Enjoying Manifestations, and the Heaven of Controlling Others’ Manifestations, and in the Tuṣita palace, where all heavenly beings serve and make offerings to him, all sentient beings develop joyful reverence, their virtuous roots ripen, and they acquire various supreme merits. A bodhisattva who is in their final human birth has perfected the pure accumulation of merit from giving and precepts, accomplished the treasury of all supreme wisdom, and surpasses all sentient beings in the great trichiliocosm. They are able to eclipse the virtuous roots of all beings, yet all beings respectfully venerate and praise them, and they attain all-knowing wisdom in the present life.

“When such a bodhisattva descends from the Tuṣita palace to be born in Jambudvīpa, they take birth in the most excellent and fearless land of the central region, within a great city, amidst a great assembly of sentient beings. Sentient beings gaze upon, venerate, make offerings to, and honor them. Similarly, this Dhāraṇī sūtra gateway penetrates all dharmas and abides within them. All dharmas arise from here and also cease here. When a bodhisattva abides in this, they mature and grow within all dharmas, becoming fully established in them, for the bodhisattva is the master of all dharmas.”

“When a bodhisattva takes their final human birth, through the power of the samādhi of the seal of non-conceptual perception of all dharmas, they universally observe all sentient beings and thoroughly contemplate the entire great trichiliocosm. Having obtained the supreme nectar-like taste of the Dharma Dhāraṇī, they abide with vast minds in the boundless domain of wisdom. They never cling to sensual pleasures or delightful objects, nor do they seek the continuity of the appearances of defilements. By abiding in the awareness of the samādhi of emptiness, they are able to skillfully contemplate all dharmas, attain non-conceptual skillful means, and become completely unattached to everything.

“They skillfully understand that all conditioned dharmas within the three realms are merely afflictions—how could one become attached to them? One should seek liberation and swiftly attain the tranquil, supremely tranquil state, as well as the supreme liberation and the supreme transcendence. However, the bodhisattva does not cling to these thoughts and states or become attached to them. They observe arising, accumulation, and disintegration, and they generate great compassion for all sentient beings, aspiring to awaken them through the knowledge of liberation. Through the principle of awakened knowledge, they skillfully apply expedient means and thus harmoniously enter the most supreme wisdom.

“A bodhisattva constantly remembers all sentient beings, skillfully utilizes expedient means with perfect freedom, and attains the Dhāraṇī gateway of unobstructed wisdom. With skillful wisdom, they discern and contemplate all sentient beings, while also profoundly observing the ultimate nature of inconceivable dharmas. Though youthful, dignified, and magnificent, they do not take pleasure in any objects of desire, but instead renounce all wealth, treasures, possessions, and familial ties. They deeply contemplate impermanence and develop detachment, longing for tranquility. They leave their home, setting forth on the path of renunciation.

“Upon renouncing worldly life, a bodhisattva attains inconceivable awakening through profound expedient means. Through their actions, they accumulate the provisions for enlightenment, progressing toward the unsurpassed seat of bodhi, fulfilling their aspirations with supreme adornments, and attaining the supreme and most exalted Dhāraṇī seal of profound expedient means. Through the skillful insight of this pure Dhāraṇī gateway, the bodhisattva realizes the natural wisdom of all dharmas, attains universal mastery over omniscient wisdom, and perfects unhindered skillful means. By attaining the Dhāraṇī gateway of wisdom of all wisdom, they consequently acquire the supreme power of the purest and most excellent wisdom of all wisdom, abiding in the power of the supreme wisdom of all wisdom’s blessings. They are able to turn the unsurpassed, pure Dharma wheel, and as a result, they also attain the most skillful and eloquent expression of all dharmas. Just as the radiance of the midday sun illuminates all, so too does the radiance of this Dharma-voice shine forth, revealing itself to all celestial and human beings.

“Boundless Adornments! When a bodhisattva abides in the Dhāraṇī of wisdom of all wisdom, they realize Anuttarā Samyak Saṃbodhi. The meaning and distinctions of this Dhāraṇī gateway are beyond the comprehension of other bodhisattvas. If a bodhisattva destined for their final birth sits in the seat of enlightenment, with pure awareness, and self-awakens without a teacher, then this Dhāraṇī will manifest before them. This is because the bodhisattva has diligently accumulated virtuous roots over immeasurable dark eons in their pursuit of bodhi, cultivating pure conduct over countless lifetimes, attaining profound patience in the Dharma, and out of great compassion for all sentient beings, bringing forth the vast heart of great compassion.”

“Boundless Adornments! Because of this Dhāraṇī, when a bodhisattva sits at the seat of enlightenment, they will attain Anuttarā Samyak Saṃbodhi. At this moment, I cannot fully demonstrate or describe it to you, but when you attain the wisdom of a bodhisattva, you will directly realize that Dharma. At that time, bodhisattvas will naturally comprehend. At that time, they will attain boundless gateways, limitless gateways, causal gateways, and the gateway beyond all analogies, all manifesting before them. Yet, these various gateways cannot be fully expressed in words, for they transcend the mundane world and are incomparable to all deities, demons, Brahmās, ascetics, and Brāhmaṇas. The bodhisattva will swiftly attain the supreme and purest Dharma, wisdom of all wisdom, and natural wisdom. Through this, the bodhisattva enters into the purity of natural wisdom, turns the unsurpassed pure Dharma wheel, and gradually leads immeasurable sentient beings toward unsurpassed omniscient wisdom. Since they obtain purification from all Dharma gateways and the gateway to Nirvāṇa, they will expound immeasurable skillful meanings and principles, attaining mastery over the five aggregates, and demonstrating the pure and skillful wisdom that comprehends the five aggregates, twelve sense bases, eighteen elements, and dependent origination.

“They will also inspire sentient beings to generate the aspiration to enter the noble truth gateways and demonstrate the pure and skillful wisdom of the noble truths. They will arise and demonstrate the skillful distinctions of the thirty-seven factors of enlightenment and their pure wisdom. They will attain the skillful wisdom that comprehends śamatha and vipaśyanā and demonstrate their pure and skillful realization. They will attain the skillful wisdom that comprehends samādhi and samāpatti and also demonstrate their pure and skillful realization. They will attain the skillful wisdom that comprehends ‘non-delusion and effort that is never in vain’ and also demonstrate its pure and skillful realization. They will attain the wisdom that comprehends renunciation, detachment from desire, cessation, and the complete absence of arising, and will also demonstrate its pure and skillful realization. They will attain the skillful wisdom of liberation through mantra recitation and also demonstrate its pure and skillful realization. They will expound the gateway to Great Nirvāṇa and sustain all the meanings of the sentences, relinquishing pure and skillful expedient means. Regarding conditioned and unconditioned phenomena, contaminated and uncontaminated states, worldly and supramundane dharmas, they will express and expound them through immeasurable names. Because the Dharma gateways are pure, they can do so. The bodhisattva reveals to sentient beings the unsurpassed, definitive Dharma and upholds the causes of pure and subtle wisdom.

“Boundless Adornments! The Tathāgata expounds this great Dhāraṇī of universal retention as an expedient means, ensuring that the skillful power of omniscient Dhāraṇī abides firmly. According to the fundamental aspirations of all sentient beings, the Tathāgata reveals this method of practice, allowing them to enter into the distinctions of awakened understanding. The Tathāgata skillfully expounds the supreme Dharma treasury of the Dhāraṇī’s power, which can flow forth as Dharma rain, nourishing all withered sentient beings, bestowing upon them the wondrous Dharma, allowing them to be fully satisfied. You should follow the Tathāgata’s teachings and not oppose this profoundly decisive Dharma. You will soon attain complete mastery over this all-encompassing wisdom of all wisdom Dhāraṇī, abiding in the Dhāraṇī, and bringing immeasurable benefit to all beings, just as I am doing now. You should use immeasurable different names to expound and elucidate this Dhāraṇī’s definitive and profound wisdom of all dharmas.

“Boundless Adornments! Here, one should seek supreme understanding and should not abandon the provisions for bodhi. What is meant by seeking supreme understanding? It means that all bodhisattvas should realize that all dharmas are neither arising nor ceasing, neither moving nor abiding, neither coming nor going, and that their intrinsic nature is empty and tranquil. Even regarding this emptiness, one should not become attached—let alone develop attachment to appearances. Within emptiness, the notion that appearances truly exist does not arise. If one realizes that within emptiness, there are no real appearances, one can attain the realization of conditioned emptiness as taught by the Tathāgata—that is, the understanding of “no self, no possession of self, and no concepts of self, person, sentient being, or life span”. Such emptiness is neither defilement nor non-defilement, neither impure nor pure, neither delusion nor non-delusion, neither love nor non-love. It does not abide in emptiness nor in any other place, nor does it establish itself anywhere. If emptiness were opposed to defilement, the emptiness is tranquil extinction, devoid of discrimination, universal discrimination, supreme discrimination, or pervasive discrimination. It would be without function, and not even the slightest dharma could be grasped. The intrinsic purity of all dharmas is precisely their essential nature, and the nature of all conditioned things is emptiness. Even all wholesome and unwholesome dharmas, conditioned and unconditioned dharmas, worldly and supramundane dharmas—these too are the same.

“When a bodhisattva comprehends this supreme realization, they enter into liberation and the wisdom of liberation, as well as attain the provisions for bodhi that lead to universal purity and stainless freedom. What are these provisions for bodhi? They are the purity of precepts, purity of wisdom, purity of samādhi, purity of liberation, purity of the knowledge and vision of liberation. They include the purity of dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, and prajñā-pāramitā. When all these become pure, they form universal purity, and when universal purity is achieved, it becomes the stainless Dharma gateway.

“The intrinsically pure mind shines like radiant light, free from afflictions. This mind abides in its essential nature of emptiness and tranquility, yet it neither shines nor ceases to shine. The external afflictions—the three defilements of greed, hatred, and delusion—are not real and are ultimately empty and non-existent. Such a mind-nature neither corresponds to afflictions nor to purity. Why is this so? Because this mind is without a second, nor is it divided into two parts—it is intrinsically pure. If one truly understands the nature of mind, it is not defiled by afflictions, not inner, not outer, not in between, and is unattainable in all places. It arises only due to the convergence of deluded conditions. Though conceptual thought arises within, the mind itself cannot be seen; even if one searches throughout the ten directions, it cannot be found, nor is there another mind that can perceive it. Such grasping and attachment are not in union with the mind, and the mind does not unite with grasping and attachment. It is not that causes and conditions correspond with the mind, nor that the mind corresponds with causes and conditions. It is only because of mind that all dharmas correspond with mind.

“The state in which dharmas correspond with mind is neither mutual knowing nor visible, let alone the state in which dharmas and mind do not correspond. When examined through ultimate wisdom, not even the slightest thing can be said to correspond, nor can anything be said not to correspond. Why is this so? Because not even the slightest dharma can correspond or not correspond with another dharma—all dharmas are intrinsically tranquil. Intrinsic nature itself does not correspond with any object, nor does it fail to correspond. The intrinsic nature of all dharmas is their fundamental nature, and if it is fundamental nature, then all dharmas lack inherent nature. You should now understand that if one seeks to grasp the intrinsic nature of all dharmas through words, it is not reasonable. Among all dharmas, there is not even a single dharma that can be called the intrinsic nature of all dharmas. The fundamental nature of all dharmas is emptiness, and the self-nature of all dharmas is without nature. If emptiness is without nature, then it has only one characteristic, which is called “non-characteristic”. Since it is without characteristic, it is pure. If emptiness is without nature, then it cannot be represented by any characteristic. If emptiness, being without nature, cannot be represented by characteristics, then all dharmas too cannot be represented by characteristics. This emptiness, which is without nature, is neither defiled nor purified—it is simply the fundamental nature of all dharmas. If the fundamental nature of all dharmas is as such, then all dharmas are not established by defilement or purity, and thus, the fundamental nature of dharmas is neither abiding nor arising.

“Boundless Adornments! You should now observe all dharmas as having no abiding, no arising, no establishment, and being intrinsically pure. Why do sentient beings become deluded within them? It is because the world is carried by a wheel of illusion and is deceived by that wheel of illusion. The so-called “carrying” does not truly exist, yet it is not non-existent either. This world is carried by the wheel of emptiness, bound by the wheel of emptiness, yet emptiness itself has no such wheel. These sentient beings are deluded by great ignorance, yet within this, there is neither ignorance nor delusion. Boundless Adornments! You see that sentient beings, due to ignorance, are unable to understand the Dharma, and so they dwell in arguments and disputes. Boundless Adornments! Those who dwell in disputes are not truly dwelling. However, because of their delusion, the world does not realize that this itself is purity. If non-dwelling is called “dwelling,” then that is not dwelling in pure virtuous roots. Boundless Adornments! This secret Dharma gateway of the Tathāgata is difficult to understand and difficult to enter. Only those like you, who have practiced wholesome dharmas throughout the long night of saṃsāra, can come to realize it.

“Boundless Adornments! The Tathāgata once said, ‘Those who dwell in disputes are not truly dwelling.’ What does it mean to dwell? It means unwholesomeness. However, unwholesomeness is non-existent, and if one fails to realize that there is no distinction between dwelling and not dwelling within this non-existence, then they are said to be dwelling in disputes. If someone still dwells in pure virtuous roots, then that is not truly dwelling. If one remains unattached, there is no fault, and since there is no fault, one can understand that if a Dharma gateway is impure, it is unreasonable. If sentient beings lack wisdom and are covered by great afflictions, then, due to their lack of wisdom, even if they understand a little, they still cannot comprehend even the simplified teachings—let alone the profound, non-conventional teachings. But if they remain unattached, then that is purity. What does it mean to remain unattached? It means not clinging to either wholesome dharmas or the state of transcendence. Why? Because there is no state of transcendence, nor any established state. If one remains unattached within the state of Nirvāṇa, then one is said to have attained Nirvāṇa.

“However, the name ‘Nirvāṇa’ is merely a conventional designation. Such Nirvāṇa neither has anything to attain nor is there anyone who attains it. If there were someone who attains Nirvāṇa, then after passing into cessation, the Tathāgata should still exist. If there were no one who attains Nirvāṇa, then after passing into cessation, the Tathāgata should not exist. But whether after cessation there is or is not a Tathāgata, neither can be spoken. Even this ‘indescribable’ statement is itself merely a conventional designation of the Tathāgata’s teaching.”

“Some sentient beings, because they do not diligently practice the profound Dharma, give rise to doubts. If someone says “The Tathāgata possesses form, so after cessation, the Tathāgata should still exist”, or if someone says “The Tathāgata does not possess form, so after cessation, the Tathāgata should not exist”, or even if one claims “After cessation, the Tathāgata is neither existent nor nonexistent,” all of these are the same. If a Dharma neither arises nor ceases, then after its cessation, it should neither be said to exist nor not exist. The Tathāgata is precisely like this—neither arising nor ceasing—so after his cessation, he too should neither be said to exist nor not exist. Even discussions of “having boundaries” or “being boundless”—the Tathāgata states that none of these can be said. If one speaks of two sides, then there is no middle; if one speaks of a middle, then there are no sides. The so-called middle is neither existent nor nonexistent. If within this “middle,” there is both real existence and real nonexistence, then it contradicts dependent origination. If there were a dharma that neither arose from dependent origination nor was dependent origination itself, then that dharma would be unceasing, and whether it is “existence” or “nonexistence” would not be contradictory. Among all dharmas that arise from dependent origination and dependent origination itself, there is neither middle, nor sides, nor existence, nor nonexistence. If there is neither existence nor nonexistence, then what else is there to say?

“Boundless Adornments! The Tathāgata, through supreme expedient means, abides in the state of neither arising nor ceasing. He breaks the shell of ignorance for sentient beings and expounds the Dharma without contradicting dependent origination. All dharmas are established through dependent origination, and if they are established through dependent origination, then there is no notion of middle or boundary. If one transcends words, then there is not even the slightest dharma to be obtained. Boundless Adornments! You should now observe dharmas as non-existent, as no sides. This is called the Middle Way, because expedient teachings state that wisdom can uphold all dharmas. However, even the one who upholds dharmas cannot be obtained. Since they cannot be obtained, there is no speaking of them. Boundless Adornments! You wise ones should understand in this way. The true nature of all dharmas neither comes nor goes, is neither divided nor cut off, is neither identical nor different. It reaches the ultimate shore of all dharmas, and there is not even a single dharma that does not reach that shore. That which reaches the shore is Nirvāṇa. Since all dharmas have the characteristic of Nirvāṇa, one should understand that they are beyond description—it is only in worldly conventions that it is called the “Middle Way”. This Middle Way is the path leading to Great Nirvāṇa, yet there is no Nirvāṇa that it leads to. If there were Nirvāṇa to which it led, then among all dharmas, there would have to be a notion of coming and going. However, the nature of all dharmas is equal, so Nirvāṇa is called “having no direction to which it leads.”

“Boundless Adornments! This is called the Middle Way. However, this so-called Middle Way is also not truly the Middle Way. Why is this so? Because it is neither increasing nor decreasing, neither having boundaries nor grasping. If a dharma has no sides, then what sides could there be? That which has no location is called a boundless dharma. Ordinary sentient beings, in that which has no location, cling to the notion of “having a location”. Because they perceive a side, they fail to attain liberation, since in ultimate reality, there is no location.

“Boundless Adornments! You should observe how the Tathāgata, through skillful means and definitive awakened wisdom, is able to expound this Middle Way. Boundless Adornments! The Buddhas and Tathāgatas have no doubts about any dharma, nor do they ever have a single moment of forgetfulness. Their minds are always in samādhi, attaining unhindered and effortless samādhi absorption, and they are constantly skillful in contemplation, abiding in the supreme samāhita as they expound the Dharma. Their limitless wisdom and insight do not abide in improper places. They teach the pure Dharma, the ultimate Dharma, the tranquil Dharma, and nothing in the Dharma they expound is ever left out or omitted. Boundless Adornments! It is like a precious jewel called “Multicolored Gem” found in the great ocean. Although countless rivers flow into the vast ocean, the power of this jewel’s heat causes the water to evaporate, preventing it from overflowing. Likewise, when the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, attains bodhi, the fire of his wisdom extinguishes the afflictions of sentient beings.

“Boundless Adornments! If a person recites the name of the Tathāgata daily, they will be able to distance themselves from darkness and gradually burn away their afflictions. Those who recite ‘Namo Buddha’ perform an act of speech that is never in vain. Such wholesome speech is like holding a great torch, which burns away afflictions. If a person simply hears the name of the Tathāgata, they distance themselves from darkness and create the causes and conditions for Nirvāṇa. Boundless Adornments! For the sake of those who have faith in the Tathāgata, and for the elimination of afflictions in sentient beings, I bring down the rain of the Dharma. Boundless Adornments! The Dharma taught by the Tathāgata is true and real, and because it is true and real, it does not proclaim even the slightest dharma, nor does it establish or negate anything. Within this Dharma, there is neither reality nor unreality. Boundless Adornments! The Tathāgata speaks only the truth. Abiding in the reality of the Dharma, he is able to expound this Dhāraṇī gateway. Boundless Adornments! Who can truly comprehend this reality? Only bodhisattvas who have directly realized it, who have complete vision, and who perform wholesome actions. Other beings cannot comprehend the profound Dharma.

“Boundless Adornments! In this meaning and principle, one should follow the Dharma, anchoring one’s thoughts in it, and not seek wisdom that arises from elsewhere. To benefit and bring happiness to sentient beings, one should give rise to faith and acceptance within this Dharma. If one generates patience in following this path, then one will not abide in a state of non-compliance with the Dharma. Boundless Adornments! Beings who lack proper hearing and comprehension do not have this patience, and thus, they cannot realize this teaching. There are also those with different views, those who follow mistaken paths, those who move toward evil destinies, those who do not cultivate wholesome deeds, and those who associate with heterodox practices—they cannot enter this Dharma gateway. Boundless Adornments! You should now observe: if someone speaks of this boundless treasury of Dharma’s light, yet those who have never heard it lack proper discipline in training the minds of ordinary beings, then they will not have the necessary deportment and will thus be far removed from this teaching. However, if a being diligently cultivates the body in accordance with this Dharma, even if they lack patience in following it, they will not be distanced from it—let alone those who develop undefiled patience and are free from attachment. Among this great assembly, such people will be able to turn the wheel of the boundless Dharma. Why is this so? Because these beings abide in the realm of no obstruction.

“Boundless Adornments! In order to help beings establish wholesome roots, and because sentient beings are sustained by the empowerment of the Tathāgata, I expound this Dhāraṇī gateway, seeing the purity within the unobstructed Dharma, and out of compassion for all beings. Boundless Adornments! If someone can awaken to this Dharma gateway, they should be known as one who has already entered the bodhisattva stages and will swiftly attain the forbearance of the unborn Dharma. Before long, they will receive the prophecy of attaining bodhi. Boundless Adornments! Within this profound Dharma gateway, you should give rise to supreme understanding.

“Boundless Adornments! You should now realize that this Dharma gateway is vast like the great earth, accessible to those who are unattached and have attained patience. If one makes offerings to Buddhas of the past, diligently practices throughout the long night of saṃsāra, cultivates pure conduct, guards their speech, disciplines the mind, and upholds the wisdom of equality in all contemplations, such a person—whose mind remains unattached, who diligently receives and upholds this Dharma, and who does not hesitate even at the risk of their own life—will become one who propagates this sūtra. In the future, it will be difficult to even find sentient beings who diligently study this Dharma just to hear it, let alone those who can write it down, receive and uphold it, recite it fluently, reveal and disseminate it, and extensively teach it to others. Such a person will soon attain the pure Dhāraṇī gateway, swiftly acquire pure wisdom, and enter the knowledge of all aspects of wisdom of all wisdom.

“Boundless Adornments! You should see that the Tathāgata expounds this Dharma treasury so that all bodhisattvas may attain wisdom of all wisdom. Yet within this Dharma, there is not even the slightest dharma that can be expounded. This teaching is none other than speaking without speaking, bringing forth purity and revealing the gateway to purity. All dharmas are like empty space. What is equality? All dharmas are equal to empty space, yet this empty space is neither equal nor unequal, just as all dharmas are the same. Like empty space, they are no sides, and so too are all dharmas. All dharmas are beyond limits. Since they are beyond limits, they are called boundless.

“If one can abide in this way, they are said to be dwelling in the Dharma of the Tathāgata. To dwell in the Dharma of the Tathāgata means that there is nothing to be spoken. If there is nothing to be spoken, then one should understand all dharmas as merely nominal designations, conforming to conditions and recognizing them without attachment. If one does not cling, then one does not fall into either of the two sides; if one does not fall into either side, then one does not fall into the middle. If one falls into the two sides, then one inevitably falls into the middle. Therefore, one should transcend both the middle and the sides. If one transcends both the middle and the sides, then one transcends all things. If one transcends all things, then there is nothing to be spoken, and thus one attains pure wisdom, in which there is no grasping within all dharmas—no subject of grasping, nor object of grasping. Why is this so? Because all dharmas are without self, and there is no self to be attained. Because self-nature and intrinsic nature are entirely nonexistent, therefore, Boundless Adornments! Just as the Buddha has said, “All formations are impermanent,” in this way, he expounds the principle of non-change, the principle of non-association. Just as the Buddha has said, “All that exists is suffering,” in this way, he expounds the principle of Nirvāṇa, the principle of renunciation. Just as the Buddha has said, “Nirvāṇa is tranquility,” in this way, he expounds the principle of abandoning all conditioned things, whether due to impermanence, suffering, non-self, or Nirvāṇa. This is the Dharma gateway expounded by the Tathāgata, which also reveals the fundamental nature and self-nature of all dharmas.

“Boundless Adornments! The Tathāgata expounds all dharmas through various names, various Dharma gateways, and various languages. Yet, the Tathāgata is not different from the fundamental nature of all dharmas, establishing that they are neither identical nor different. All dharmas are neither one nor many, because they are beyond conceptual perception. The bodhisattva swiftly realizes the self-nature of emptiness, progressing toward the realization that all dharmas possess the characteristic of nonexistence.

“Boundless Adornments! This Dhāraṇī gateway is established for bodhisattvas to cultivate intrinsic purity and self-discipline. What is meant by self-discipline? It refers to taming greed, hatred, and delusion, subduing ignorance, and guiding them into suchness and equality. Because even that which is tamed—greed, hatred, and delusion—cannot truly be attained, if they cannot be attained, then they are considered tamed. Boundless Adornments! If one logically examines greed, hatred, and delusion, they cannot be found, for they are empty and nonexistent, illusory and unreal, deceiving only the foolish, without any true dwelling place or existence. These defilements cease immediately from where they arise. Their nature is empty and tranquil, and one should understand them in this way. What should one understand? If they do not arise, they are neither real nor false. These defilements arise and originate from the darkness of ignorance, yet all are illusory and unreal. Their intrinsic nature is pure, and those who see this clearly can generate the inconceivable gateway to purity and attain the Dhāraṇī gateway. If one can contemplate and reflect on this Dharma, they are said to attain the karma of Dhāraṇī and the karma of wisdom. They are said to possess the wisdom of equal knowledge, to have purified the provisions for bodhi, to have entered the state of diligence and non-negligence, to have subdued arrogance and heedlessness, to have upheld unwavering precepts and dignity, to have purified bodily, verbal, and mental karma, to have conformed to the wisdom of selflessness, to have gained the power to sever and extinguish afflictions, and to have brought forth boundless and limitless skillful means.

“Boundless Adornments! You should now observe that, in this Dharma of faith and liberation, one must expound the intrinsic nature and characteristics of all dharmas. One must also be able to reveal these Dharma gateways, expounding that all dharmas are as empty as space. Yet the one who teaches the Dharma has nothing to teach, and the one who hears the Dharma cannot truly be found. Boundless Adornments! I now speak of how bodhisattvas awaken to the gateway of words. If bodhisattvas cultivate this path, they will attain wisdom as profound as the ocean, capable of vanquishing all opposing views. They will naturally progress toward all-knowing wisedom, skillfully expound the Dharma without reliance on external teachings, and attain inconceivable wisdom in the equality of all things.

“Because they have wisdom, they are free from attachment, and they are able to expound the gateway to all dharmas—nameless, formless, and beyond concept. They will also approach the wisdom of all wisdom of all Buddhas and Tathāgatas, as well as their natural wisdom. They will attain pure and perfect comprehension of all names and forms, swiftly mastering the universally pervading sound of Dharma and obtaining pleasing, sublime, and pure voices. They will be able to use the languages that sentient beings can understand, responding to their close inquiries, and using definitive wisdom and skillful means to answer them. They will speak words appropriate to the time, words in accordance with truth, words of benefit, gentle words, and words of definitive meaning. Through a single statement, they will enable sentient beings to comprehend countless meanings.”

“Boundless Adornments! You should now observe bodhisattvas practice this path and awaken to the enlightenment of Buddhas, and attain boundless merits. They will eradicate attachment, hatred, sorrow, afflictions, and ignorance. They will carry out what should be done, gaining wisdom in distinguishing all phenomena. They will have already practiced well in all places, attaining unshakable forbearance and never regressing in the Dharma. With a pure mind, they abide in great vows and kindly greet and engage with sentient beings.

“Boundless Adornments! If a bodhisattva in this Dharma did not cultivate diligently in the past, does not cultivate diligently now, and will not cultivate diligently in the future, then they have no connection to the supreme merits of the Tathāgata. Boundless Adornments! If a bodhisattva in this Dharma cultivates diligently, aspires toward all wisdom, aligns their actions with their aspirations, and fulfills the conditions of practice, then such a person is rare, extremely rare, difficult to find, extremely difficult to find. If someone can abide in this profound Dharma, cultivate patience, and contemplate with discernment, they will attain inexhaustible supernatural wisdom and great supernatural wisdom, surpassing all worldly knowledge, natural wisdom, boundless wisdom, and immeasurable wisdom. Boundless Adornments! This Dhāraṇī gateway of liberation—if one diligently studies and practices it, they will soon approach the seat of enlightenment, abiding for the sake of sentient beings and generating great compassion, engaging in the noble activities of the Buddhas. “