Dharma Torch

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

At that time, Boundless Adornments Bodhisattva-Mahāsattva asked the Buddha, “World-Honored One! What is the Dhāraṇī gateway of transcending all dharmas?”

 The Buddha replied, “Boundless Adornments! This is the gateway of transcending all linguistic imprints. All dharmas enter into it.” Why is it called ‘entry’? Because of equality. All dharmas enter into equality, yet one does not see dharmas entering equality—for all dharmas are neither knowable nor attainable. When one realizes the intrinsic nature of all dharmas without making distinctions, then all dharmas enter it, because it is free from both fabrication and non-fabrication. The Dharma is expounded through words and speech, but such words and speech are not truly real. Since all things are fundamentally equal, all words and speech are equal too, then all spoken dharmas are not truly real. This is the true meaning of the sentences of all dharmas. All words and speech are also nonexistent, and because they are nonexistent, there is no real expounding or explaining. The statement “words and speech are not real” is the sentence of non-differentiation among all dharmas, the sentence of non-exaltation, the sentence of non-establishment. This profound Dharma is beyond verbal explanation. All dharmas are neither truly existent nor truly nonexistent. Why is this so? Because the nature of all dharmas cannot be seen or attained through words and speech, and all dharmas lack intrinsic nature.

“Such dharmas are neither action nor non-action, neither equal nor unequal, neither tranquil nor non-tranquil, yet within all dharmas, it abides in both tranquility and non-tranquility. What is meant by ‘abiding’? It does not truly abide. It does not change, nor does it abide in the dharma of non-change. Why is this so? Because when dharmas are without abiding, they do not fall within the realm of numerical calculation. There is no ‘establishing words and speech through numerical classification and thereby making dharmas enter into quantification’. All words and speech are unattainable, neither abiding in a specific place nor in all places. Such words and speech have no origin, no destination, neither abide in the center nor at the sides. Since karmic activity is not truly activity, it has no function. Since the intrinsic nature of all words and speech is empty, then words and speech themselves are empty. Likewise, since the otherness of words and speech is empty, then all that is ‘other’ is also empty. And because both self-nature and other-nature are empty, then all notions of self and other are also empty.

“Because self and other are empty, they are tranquil. If they are tranquil, they are extinguished. If they are extinguished, then all dharmas are also the gateway of extinction. Through these gateways, one can speak of the names of dharmas, such as words and speech. However, even these gateways are unattainable, for the gateways of the Dharma are pure and devoid of inherent existence. Through these gateways, the Dharma is expounded, yet within this gateway, it remains ultimately pure and is able to enter equally into all dharmas. This is renunciation. What renunciation? It is the intrinsic nature of craving. The intrinsic nature of craving is purity. If it is pure, then it is ultimate. And if it is ultimate, how could there still be craving? How could there still be speaking?

“Boundless Adornments! The summary has no distinctions and no speculations. There exists a Dharma gateway called the ‘Pure Dhāraṇī Gateway.’ By entering this gateway, one can dispel the great obscurations of ignorance and darkness, continuously recall the luminous seed of the Buddha Dharma, and attain the ‘Luminous and Pure Dharma Eye Dhāraṇī Gateway.’ Furthermore, one will realize the ‘Gateway of Verbal Expression and Differentiation of Words.’ Through this gateway, one will enter omniscient wisdom and draw near to the Buddhas and Tathāgatas. Gaining fearlessness in all dharmas, one can vanquish heterodox teachings, subdue the armies of Māra, help sentient beings cultivate wholesome roots, and enter the Tathāgata’s secret Dharma. Subsequently, one attains the ‘Dhāraṇī Gateway.’ Through this gateway, one will radiate great Dharma light among the Ten Powers, swiftly accomplishing the power of the Tathāgata. Boundless Adornments! The Buddhas and Tathāgatas possess the Ten Powers, which are the ultimate powers, the supreme powers, surpassing all worldly powers, enabling them to proclaim the lion’s roar among sentient beings. What are the Ten Powers of the Tathāgata?

“Boundless Adornments! The first power of the Tathāgata is his unsurpassed wisdom of all wisdom, through which he accurately discerns what is possible and what is impossible. Through this power, the Tathāgata assumes the position of the Great Sage, expounding the true Dharma for sentient beings and turning the unsurpassed wheel of Dharma. Apart from the Tathāgata, no celestial or worldly being has ever been able to turn the Dharma wheel in accordance with reality.

The second power of the Tathāgata is his wisdom of all wisdom free from distinctions, through which he accurately knows the past, future, and present karmic actions, the causes of karma, and the infinite variations of good and evil deeds, remaining unattached and unobstructed.

The third power of the Tathāgata is his wisdom of all wisdom free from distinctions and attachments, through which he clearly knows the infinite conduct of all sentient beings.

The fourth power of the Tathāgata is his unsurpassed wisdom of all wisdom, through which he accurately knows various profound understandings, infinite realizations, individual perceptions, and all types of distinctions and false distinctions.

The fifth power of the Tathāgata is his ability to accurately perceive infinite worlds, various realms, countless causes and conditions, and the different dwelling places within existence.

The sixth power of the Tathāgata is his accurate knowledge of causes and conditions, clearly discerning the path leading to enlightenment.

The seventh power of the Tathāgata is his unhindered divine eye, which, together with his supreme wisdom of all wisdom, allows him to clearly perceive the birth and death of all sentient beings.

The eighth power of the Tathāgata is his ability to accurately know meditative absorptions, liberations, samādhis, and samāpatti, detachment from defilement and obtain purification, and he can freely enter and exit states of wisdom.

The ninth power of the Tathāgata is his recollection of past lives, bearing witness with perfect knowledge and accurate understanding.

The tenth power of the Tathāgata is his accurate knowledge of the destruction of defilements, bearing witness with perfect knowledge.

“Boundless Adornments! These ten immeasurable and supreme powers of all wisdom are fully accomplished. For the sake of bodhisattvas and sentient beings, so that they may be received into the wisdom of the Buddhas, and so that they may attain purity in the knowledge of all dharmas, I now reveal and expound this boundless treasury of the Dharma. “

The Buddha then addressed Boundless Adornments Bodhisattva-Mahāsattva, saying, “Noble son! You should now observe how profound and difficult to comprehend the teachings of the Tathāgata are. This is because the power of wisdom of all wisdom are pure. Everything that describes the Tathāgata and the powers of the Tathāgata is ultimately beyond perception and beyond words. Boundless Adornments! The power I have described is the Tathāgata’s supreme and indomitable Dharma gateway. The Tathāgata abides within these powers, expounding the meaning of the Dharma. Through this meaning, these powers are established, enabling the exposition of all dharmas as fundamentally unestablished—this itself is power. These powers are without arising, without intrinsic nature, and are free from self-nature. In this way, the Tathāgata’s Ten Powers are perfected, allowing him to reveal boundless and immeasurable profound principles. Boundless Adornments! This is the supreme Dharma gateway of all Buddhas. By abiding in this gateway, one can expound the Tathāgata’s Ten Powers, as well as the pure gateway of power, the universally pure gateway. Boundless Adornments! In order that all bodhisattvas may attain purity within the Dharma gateway, I shall now expound the Dhāraṇī. You should listen and receive it well. The Dhāraṇī is as follows:

tadyathā pramocane nimocati mocale vipramocani acale avyāthani prabha-anugate teje mahāteje apratyāmaraṇi anāvaraṇi āvaranaviśodhani ṇidhanapraviśani dhura anikṣepani valgu valgusvare svara­viśodhani mudra mudra viśodhani saparivāre samanta­parivāre agra-anumati artha­sādhani saṃ­granimacchedani śūre śurevīrye āhraṇi upanamati nidariśani samanta­paripulyegate tārānugate animiśani asannimiśani dhāraṇigate nidhana­pariśodhani anuddhara vivasani bhadre bhadravati mukhi mukhivati sandharaṇi upadhāraṇi ananta­prabhevye prabhūta­parivāre śani priṣaśani mahavakāśe akāśa­samosaraṇi vidhi­mirakaraṇi sarva­djñāpatha­viśodhani nirvāṇa­patha­sanariśaṇi svāhā

“Boundless Adornments! This is the gateway of Dhāraṇī seal of the Dharma and the teachings. All dharmas enter into it. If bodhisattvas practice according to this Dharma, they will attain unparalleled eloquence and discriminative wisdom, skillfully understanding the most supreme gateway of liberation through Dhāraṇī sentences. What is the supreme sentence of liberation? The Dhāraṇī is as follows:

sagara-apayanta sumeru­ratana sagara­saṃnicaya abhitani asambhitani apivare vajrasanni nirbeṣani akṣobhini asaṃkṣo­bhini akṣaya-abyayi kṣaya apayante akṣiṇa kṣayānta­sandrīśe apa­rikṣaye abhi­kṣu­bhini abhi­gale abhigala­jñānakarani svāhā

‘”Boundless Adornments! This Supreme Liberation Dhāraṇī sentence—if a bodhisattva diligently cultivates it, their wisdom will expand like an ocean. With great compassion, they will console sentient beings, saying, ‘I shall impart to you the vast and boundless medicine of the Dharma, dispelling your ignorance and darkness, pulling out the poisoned arrow of suffering, afflictions, and birth and death that has existed since beginningless time, and releasing you from the shackles of craving. I shall ferry you beyond the great torrent of birth and death.’ The bodhisattva is able to radiate the great Dharma light, enabling the wholesome roots of sentient beings to grow. Because bodhisattvas can ultimately liberate all beings, they permanently remove the poisoned arrow of afflictions. Such a noble being is a supreme guide, leading sentient beings toward wisdom of all wisdom and ensuring that no one regresses from this supreme great wisdom. They pervade all beings with great compassion, allowing sentient beings—even those who have never heard the Dharma—to naturally resonate with its true meaning. They guide them toward quiescence, renunciation, and the gateway of birthless wisdom, granting them unhindered eloquence.”

“Boundless Adornments! If bodhisattvas wish to expound the Dharma, how should they remain mindfully present in the Dhāraṇī sentence and ensure that the Dharma continues unceasingly? When bodhisattvas sit upon the lion’s throne, they should contemplate the immeasurable merits of the Tathāgata with unhindered eloquence. Because they possess vast and skillful wisdom, and because their expedient means are supremely pure, if sentient beings gather at the place where the Dharma is being taught, bodhisattvas should give rise to great compassion toward them. With deep loving-kindness, they should expound the Dharma with vast wisdom and definitive meaning, ensuring that nothing is increased or diminished. A bodhisattva understands the differences in sentient beings’ inclinations, and with skillful, clear, and decisive words and phrases, they expound the Dharma extensively. Through such teachings, they enhance their own wholesome roots and embrace sentient beings with pure Dharma. The Tathāgata uses immeasurable parables to reveal and expound the Dharma treasury of Dhāraṇī gateways. If you can proclaim the unsurpassed true Dharma in this way, you will be engaging in the work of the Buddhas, swiftly attaining the four kinds of fearlessness.

“Boundless Adornments! Such a bodhisattva, through great expedient means and pure wisdom, skillfully cultivates the karma of supernatural powers and thus gathers an extensive treasury of wisdom. What is the karma of supernatural powers? Boundless Adornments! If bodhisattvas abide within supernatural abilities, they will be like those dwelling in space—their thoughts remain ungraspable, and they skillfully analyze the aggregation of the four great elements, reflecting as follows:

‘The Tathāgata has perfected unhindered wisdom and boundless wisdom. Through the power of wisdom and vision, he has attained skillful understanding of all dharmas, making decisive discernments without even the slightest attachment. He abides in the realm of no attainment and the realm beyond comparison, yet he does not cling with those realms. The Buddha dwells in solitude, in places free of attachment, abiding in pure wisdom. There is not a single dharma that he does not see or know. He is free from darkness and obstacles, perfectly abiding in immeasurable and boundless wisdom and vision. Thus, the Tathāgata sees all dharmas as illusory and dream-like, and he is able to expound the Dharma beyond all names and conceptual notions. Therefore, we too should follow the Buddha’s path. The Buddha’s wisdom is free from hindrances, and he skillfully understands the superior, middling, and inferior faculties of all sentient beings. He enables bodhisattvas to abide in equanimity, engaging in the karma of supernatural abilities, thereby manifesting the divine feet of miraculous powers. Through the support of supernatural power, one skillfully abides in precepts, concentration, wisdom, the knowledge and vision of liberation, and the pure wisdom of Dharma generosity.’

“By attaining true empowerment, one acquires limitless and varied miraculous transformations, gaining freedom in the Brahmā realms and in the world, sitting upon the lion’s throne, beating the great Dharma drum, bringing joy to all assemblies, and bestowing immense benefit upon all sentient beings.

“Boundless Adornments! Just like the great Iron Encircling Mountain, which, due to the overwhelming karmic forces of sentient beings, stands around the world, preventing them from sensing the scents, sounds, or sights of hell, so too does a bodhisattva, after skillfully cultivating this Dharma, eliminate all obstructive dharmas for sentient beings and grant them access to all unobstructed dharmas. Such a bodhisattva, with diamond-like wisdom, upholds skillful means, deeply realizes this Dharma teaching, abides in the state of non-attainment, and showers the nectar of liberation upon all beings. What is meant by showering the nectar? It means that the Māra of afflictions, the Māra of the five aggregates, and the celestial Māras cannot cause harm. Even at the moment of death, though the Māra of death may arise, the bodhisattva remains unshaken, without generating thoughts of “death.” Why is this so? Because that true person dwells in emptiness, signlessness, and wishlessness. In all dharmas, they make no distinctions—not arising nor ceasing, not falling nor rising, not coming nor going, not abiding, not defiled nor pure. They do not harbor fear, remain free from obstacles, seek nothing, abandon arrogance, and cultivate humility. Their inner mind is free from delusion, and they skillfully discern external phenomena, beyond the reach of seeing, hearing, perception, and cognition. They understand that all dharmas are equal and thus enter the Dharma of the Tathāgata as it truly is, dwelling in unchanging truth and absolute reality. This is called the Prajñāpāramitā gateway that bodhisattvas enter.

“By abiding in this gateway, one attains boundless wisdom. Through the power of such wisdom, one enters inconceivable knowledge, comprehends the secret teachings of all Tathāgatas, and skillfully discerns all dharmas at all times without interruption. This realization is equivalent to bodhi itself, and such uninterrupted enlightenment is inconceivable—just as equality with bodhi is also inconceivable. Since enlightenment is uninterrupted, there is no distinction; since it is equal to bodhi, there is no distinction. Knowing that there is no gap between enlightenment and bodhi, they do not think, ‘This is uninterrupted,’ nor do they think, ‘This is equal to bodhi.’

“This uninterrupted bodhi is neither created nor destroyed, neither accumulated nor scattered. Those who can act within this principle remain unattached in this teaching of quiescence. They do not differentiate or grasp the karmic results but skillfully realize the equality of karma and its effects. Because all is equal, they neither seek karma’s results nor differentiate them. Why is this? They have already attained lightness of heart regarding afflictions and karmic hindrances, and they have distanced themselves from the causes of afflictions. In all Dharma gateways, they attain illumination and, through this Dhāraṇī chapter, they obtain radiance. By abiding in this pure gateway, they can traverse and transform throughout the ten directions, maintaining pure conduct without attachment, remaining untainted by worldly dharmas, and becoming a supreme field of merit among gods and humans, worthy of veneration and offerings. Boundless Adornments! I declare that offering to a noble son who abides in the eighth bodhisattva stage brings immeasurable merit—how much greater, then, is the merit of a bodhisattva who personally cultivates this Dharma? If one makes no gain and no distinctions regarding bodhi, sentient beings, or even worldly dharmas, and does not generate conceptual speculation, such a person will truly practice this Dharma as it is taught. They are worthy to receive vast offerings from the world and should be honored in the same manner as the Tathāgata himself.

“Boundless Adornments! If bodhisattvas cultivate this Dharma, they will be perfect in all offerings, free from all fears, and even willing to relinquish their very life. They will not be bound by any dharma but will instead embrace the vast Dharma. Sitting upon the fearless seat, they will proclaim the lion’s roar, subduing heterodox teachings, crushing Māra and his armies, and eliminating all obstacles for sentient beings. They will ferry sentient beings across the ocean of suffering with the Dharma vessel, illuminate the path of omniscience, establish all sentient beings in the path of accord, enable all beings to harmonize with the noble truths, reveal to them all aspects of bodhi, console them with the gift of Dharma, and bring them joy in the Dharma.

“Boundless Adornments! If someone can have faith in this Dhāraṇī gateway, they are no different from those who have received the prediction of bodhi. Upon hearing this Dharma, they may give themselves the prophecy, declaring, “The Tathāgata, the Dharma King, has established this Dharma, opened this Dharma treasury, and provided this Dhāraṇī seal, thereby gathering all beings into these Dharma gateways. He is our father, the one who has compassion for us.” Boundless Adornments! If a bodhisattva, with superior aspiration, can regard me as a father, that person shall enter the ranks of the Tathāgatas and will be no different from me. Boundless Adornments! This Dhāraṇī gateway teaching, as expounded here, constitutes the second section, called the “Dhāraṇī Seal of Liberation and Exposition of the Dharma Treasury.”

Section Three: Pure Dhāraṇī, Part One

At that time, the World-Honored One observed in four directions and manifested various supernatural powers, using the power of these divine abilities to allow the bodhisattvas present in the assembly to witness the immeasurable Buddhas of the ten directions and to hear the Dharma spoken by these Buddhas. Then, the Buddha said to Boundless Adornments: “You should observe how the Tathāgata, in all dharmas, has nothing that is created, nothing that is counted, is beyond counting, and remains at peace within counting, thus attaining such sovereign mastery over supernatural powers. The Tathāgata’s power of fearlessness is exactly like this. Boundless Adornments! What is called the nature of the Tathāgata is neither one nor different, neither non-one nor non-different, because the nature of the Tathāgata is nothingness. Likewise, the nature of the Tathāgata is neither existent nor non-existent, neither possessing self-nature nor lacking self-nature. One should understand the nature of the Tathāgata in this way, to the extent that not even the slightest dharma can be attained. One who has such insight actually sees no dharma at all, for if nothing can be seen, then there is nothing to possess, nothing to grasp.

“Boundless Adornments! The nature of the Tathāgata does not possess even a fraction of reality, nor does it possess even a fraction of non-reality. If it had even the slightest reality or the slightest non-reality, then it would be appropriate to speak of ‘having the nature of the Tathāgata’ or ‘not having the nature of the Tathāgata.’ But the nature of the Tathāgata transcends existence and non-existence, and yet has never departed from them. Boundless Adornments! The self-nature and true nature of all dharmas are like empty space. Such Dharma gates had never been spoken before the appearance of the Buddhas. Boundless Adornments! If bodhisattvas understand this Dharma in such a way, they will develop limitless eloquence, illuminate all dharmas, and radiate the light of the Buddha’s fearlessness.

“Boundless Adornments! Here, what is called ‘fearlessness’ is the attainment of the Tathāgata’s supreme fearlessness, which neither accepts nor increases, cannot be attained, cannot be fully possessed, and does not lead to even the slightest attainment. Whether or not a Tathāgata appears in the world, dharma neither increases nor decreases, neither universally increases nor universally decreases. The self-nature and true nature of all dharmas are eternally abiding, and the Dharma realm abides within itself—unchanging, unshaken. Boundless Adornments! All dharmas abide within the unshaken nature of thusness. Because, in ultimate reality, no dharma truly exists, dharma cannot be grasped—thus, all dharmas are nothing but false distinctions. They do not arise due to karmic retribution and do not undergo transformation due to karma, and for this reason, one can enter the gateway of dharmas free from karmic retribution.

“Because these dharmas lack self-nature and are not truly existent, all forms of karma do not serve as causes for arising or ceasing, nor do they act as causes in the path of cessation. The Tathāgata merely establishes conventional speech by stating that all dharmas have causes or lack causes. The reason for such a teaching is that ’cause’ is inherently sovereign, and ’cause’ is ultimately non-existent. This is the fearless ground of the Tathāgata, and because the Tathāgata possesses limitless eloquence, he is able to enter the great fearless ground.

“Boundless Adornments! What is fearlessness? It is the Four Fearlessnesses of the Buddhas and Tathāgatas. Even PratyekaBuddhas lack them, let alone Śrāvakas or other beings of the world. What are the Four Fearlessnesses?

The first one ,I  declare: “I am the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, the Knower of All, the Seer of All.” If any deva or human in the world were to challenge me, saying that I am incapable of knowing all dharmas, there would be no such possibility. Because of this, the Tathāgata attains supreme fearlessness, and in the assembly, he roars the lion’s roar and is able to proclaim the unsurpassed, profound, and vast Dharma teachings.

The second one, I declare: “I am the one who has completely exhausted all outflows.” If any deva or human in the world were to challenge me, saying that my outflows are not fully exhausted, there would be no such possibility. Because of this, the Tathāgata attains abiding in joy and ease, and I reveal the unsurpassed Dharma treasury accumulated over countless koṭi kalpas.”

The third one, ‘What I teach is the path of liberation, the path of complete awakening, which, when practiced, leads to the correct cessation of suffering.” If any deva or human in the world were to challenge me, saying that this path does not lead to liberation, there would be no such possibility. Seeing that this is not the case, I attain abiding in joy and ease, and I reveal the essential nature of this Dharma in the assembly, roaring the lion’s roar.

The fourth one: “What I teach as obstructive dharmas are truly obstructive.” If any devas, Māras, Brahmās, renunciants, or Brahmins were to challenge me, saying that such actions do not lead to obstruction, there would be no such possibility. Seeing that this is not the case, I attain increased joy and ease, and in the assembly, I roar the lion’s roar, turning the unsurpassed Dharma wheel, which no heterodox teachers or heavenly beings of the world can turn.

“Boundless Adornments! These are the Four Fearlessnesses of the Tathāgata. When bodhisattvas diligently cultivate them, they will swiftly attain the fearless ground, becoming the most supreme among gods and humans. “

“Boundless Adornments! If bodhisattvas skillfully cultivate the characteristic of emptiness, they will be able to give rise to the inconceivable, universally pure Dharma gate. Through this gate, when they first gain insight into all dharmas, they will see that all dharmas are identical to the characteristic of emptiness, without duality or distinction. All dharmas, existing in emptiness, are beyond differentiation and free from conceptual elaboration, thus attaining the skillful understanding of ultimate meaning. They realize that no dharma realm arises from any place, nor does it go to any place, nor does it accumulate. Only by observing that all dharmas neither accumulate, nor come, nor go, can they act without acting in all dharmas, ignite the great Dharma torch, and illuminate the way for all beings. Boundless Adornments! You should observe how much benefit and accomplishment this Dharma brings to bodhisattvas—it grants them the ten powers of the Buddha and the four fearlessnesses. Yet even with all of this, there is not even the slightest dharma that can be attained, nor is there a dharma that cannot be attained. Boundless Adornments! All dharmas resemble the characteristic of emptiness. For the sake of obtaining the benefit of true meaning, the teaching explains and expounds the events upon which karmic retribution depends, as well as the causes of karma. However, within these, there is no actual benefit of true meaning that can be obtained.

“Boundless Adornments! This profound Dharma is difficult for the world to believe. The entire world is composed of extinction, decay, and illusory constructions, and so this Dharma cannot be understood in Vinaya, nor can worldly beings comprehend it. The world itself is non-Dharma, arising from attachment. The notion of a world and an abiding place is mere conceptual grasping, and even if one clings to the idea of Dharma, there is no Dharma that can truly be grasped. Because beings become attached to non-Dharma, they engage in disputes against the Tathāgata and the teachings he has spoken, failing to comprehend the self-nature and true nature of all dharmas, and thereby contradicting the unborn Dharma. For this reason, they cannot enter this profound teaching.

“Boundless Adornments! I am trusted by all devas and humans, I am one who speaks truthfully, and I do not engage in disputes. The Tathāgata, the World-Honored One, teaches this Dharma to eliminate disputes and abandon the skandhas. In this teaching, there are no skandhas, nor is there an end to skandhas. Boundless Adornments! What is meant by ‘all existence’? It refers to all wholesome and unwholesome dharmas. However, in reality, there are no wholesome or unwholesome dharmas. Both wholesome and unwholesome dharmas are tranquil and silent, and they do not know each other, nor do they obstruct each other. Because attachment to wholesome and unwholesome causes and conditions exists, the Tathāgata speaks of all dharmas as being neither determined nor undetermined. Since wholesome and unwholesome dharmas cannot be truly attained, they cannot be determined. Why? Because in reality, there is no cause, and no cause can be found. Boundless Adornments! You should now observe how all dharmas are indeterminate. If bodhisattvas realize this truth, then even the words ‘all dharmas are indeterminate’ cannot be grasped.

“This Dharma gate is perceived by bodhisattvas as being truly apparent even within unwholesome dharmas. By perfecting the relinquishment of all attachments, they dwell in the Dharma without clinging, and they realize all dharmas through the indeterminate gate. What is the indeterminate gate? It is a non-gate. If it is not a gate, then it cannot be attained. If it cannot be attained, then it is pure—this is the bodhisattvas’ entrance into the pure Dharma gate of dhāraṇī. Through this gate, bodhisattvas illuminate all dharmas; they remain free from ignorance, delusion, and doubt, and they attain the pure wisdom eye that is unhindered by any dharma.

“Boundless Adornments! In this Dharma, one should give rise to aspiration and joy. What is aspiration and joy? It is the realization that there is nothing to be grasped in all dharmas, and therefore no attachment. It is ultimate renunciation, surpassing all conceptual frameworks, because the bodhisattva has no craving and does not rely on either wholesome, unwholesome, conditioned, or worldly dharmas. This is the unsurpassed ground of non-negligence, the ground of non-clinging, where there is no abiding in any dharma, no coming, no going, and nothing established. This is called ‘the completely purified wisdom eye’, which ultimately transcends all. Because there is nothing to grasp, the bodhisattva skillfully contemplates the relinquishment of all self-nature and intrinsic existence—this is called the wisdom eye. What is meant by wisdom eye? It is the wisdom of extinction and renunciation. This wisdom is unborn and unproduced, its true nature is silence, and yet it does not conform to silence. Because it is beyond conformity, all conformity is already severed. It is neither annihilation nor non-annihilation, neither deficient nor lacking—this is called ‘the path of pure wisdom eye, free from conceptual elaboration’. Because of this perfect wisdom eye, bodhisattvas, out of great compassion, take up beings, causing them to generate the aspiration to dwell in boundless wondrous practices for the sake of sentient beings. They perceive all dharmas as lacking a self, a person, a being, or a life-span. When they realize supreme enlightenment, they will surely expound the unsurpassed Dharma treasury and purify the gate of dhāraṇī. Because they do not cut off the teachings that sustain the seed-nature of sentient beings, they should establish the Dharma seal. “

The Buddha then told Boundless Adornments Bodhisattva-Mahāsattva: “This pure dhāraṇī gateway is constantly upheld, protected, and expounded by all Buddhas. The Buddhas residing in the ten directions and the three times all proclaim this gateway, revealing to the Bodhisattvas the equal nature of all dharmas in past, present, and future. Through this, they can truly awaken to this dharma gateway within the three periods of time, thus attaining the pure total-retention wisdom of Bodhisattvas across past, present, and future. These Bodhisattvas do not hold worldly notions; they realize that good and evil have no dual distinction, so they can cultivate various wholesome roots. Their body, speech, and mind are purified, and they attain complete purification of boundless dharma gateways.

“Having attained this pure total-retention wisdom, they can expound the pure dharma teachings of non-arising and non-acting, and they can reveal that all dharmas are ultimately empty and tranquil, like space. They can manifest the great radiance of wisdom, and because they have revealed the wisdom of purity, they can also explain that all dharmas and bodhi are of the nature of emptiness, like space. By demonstrating the path of practice leading to wisdom of all wisdoms, they reveal that the pure path itself is bodhi. Since the aspirations of these Bodhisattvas are all completely fulfilled, they can rightly understand and skillfully expound the ultimate truth. Because the Bodhisattvas’ aspirations are fully accomplished, they can rightly comprehend and skillfully expound the ultimate truth, as well as proclaim the truth of non-discrimination. Since Bodhisattvas follow and discern all meanings accordingly, they can skillfully reveal the wisdom of all Buddhas.

“Boundless Adornments! If Bodhisattvas skillfully study this dharma, they will swiftly purify their bodhi-related virtues, dwell within bodhi itself, without near or far distinctions, without contradiction to any dharma, and without perceiving distance in the dharmas described. When perceiving bodhi, they do not follow views of dharma or non-dharma. Fully realizing bodhi, they extinguish all conceptual dharmas, and they understand bodhi through the principle of non-discrimination and non-manifestation. When contemplating the tranquility of all dharmas, they neither distinguish bodhi, nor perceive tranquility or non-tranquility, nor see non-tranquility outside tranquility, nor generate even the slightest thought of perceiving. In all aspects, they see purely, yet even this purity is not an object to be seen.

“This is the gate of pure wisdom for Bodhisattvas. Through this gateway, they can recall and enter the boundless dharma-treasury dhāraṇī gateways of all Buddhas, fully understanding the nature and essence of all sentient beings and expounding these dharma treasures for them. They can fully purify their wisdom-related karmas and aspirations, and after attaining Anuttarā samyak-saṃbodhi, their increasingly supreme intentions will never regress. They can continuously remember and fulfill their pure aspirations, swiftly attaining freedom within all dharmas and practicing in harmony with them. All Buddhas, out of great compassion, reveal their skillful dharma treasures to all beings, making them appear before them in the present. Bodhisattvas who have realized this path can also manifest boundless, infinite great radiance of the Dharma, and their bodies will always abide in the wisdom realm of all Buddhas.

“Boundless Adornments! What are the aliases of this immeasurable and boundless Dharma gate? Boundless Adornments! What is called immeasurable and boundless refers to all phenomena: earth, water, fire, wind, space, and the realm of consciousness are all immeasurable. The desire realm, the form realm, and the formless realm, as well as all sentient beings’ realms, are without measure. However, there is not even the slightest sentient being’s realm that can be attained or comprehended, because there is no actual “sentient being” as an object. In the same way, this sentient beings’ realm is neither attainable nor comprehensible, because there is no such thing as a “realm” at all. Therefore, all phenomena are equal to the Nirvāṇa realm and enter Nirvāṇa together. All phenomena collectively enter a state beyond words, and within the Nirvāṇa realm, nothing can be spoken. In the Nirvāṇa realm, there are no obstacles, nor are there coverings or obstructions, because coverings are eternally purified. Therefore, the Nirvāṇa realm is pure and ultimately pure. Even the “realm” of Nirvāṇa is not truly a realm, as it transcends realms, is free from realms, and surpasses all realms—yet it is conventionally described as “like a realm” as an expedient means. The so-called realm abides in neither being a realm nor non-realm. Even in words, there is no actual realm; language merely expresses phenomena.

“All speech and all objects of speech are neither attainable nor comprehensible. All speech is, in truth, non-speech; thus, all speech is like the nature of space, equal to space itself. Therefore, the earth element cannot truly be spoken of—it has no power to be spoken, nor does the space element have the power to be spoken of. When we speak of the ‘realm of consciousness,’ it is merely using language to describe phenomena. Yet, this so-called realm of consciousness is not truly a realm; it neither enters any realm nor corresponds to any realm, nor does it fail to correspond. It arises from space and returns to space. Such a realm of consciousness is neither inside nor outside nor in-between. It is encompassed by emptiness, merges into emptiness, cannot be established, and cannot be perceived. If it cannot be established, then it has no real action, and through dependent arising, it is merely conventionally referred to as ‘the realm of consciousness.’ This is the gate that Bodhisattvas enter.

“The nature and self-nature of all phenomena are just like space. It is through the Dharma realm that explanation and teaching occur, yet even the ‘realms’ of all phenomena do not truly exist, because a realm is not truly a realm. All phenomena are like space. Therefore, the Tathāgata says that all phenomena are of the nature of space—because they cannot be measured or defined, their nature is beyond measurement. This reveals that all phenomena are characterized by the nature of emptiness, as their fundamental nature is precisely like space itself. However, this is merely conveyed through language as an expedient means for teaching and expression.”

“Boundless Adornments! Observe how the wisdom of the Tathāgata expounds the Dharma with such purity—where there is no Dharma that can arise, nor any Dharma that can be given. This pure Dharma teaching is the undistorted wisdom of the Bodhisattvas. Therefore, you should aspire with joyful willingness, attaining an intrinsic wisdom that is not dependent on external conditions, realizing the wisdom of non-differentiation and non-increase of differentiation, and purifying the inexpressible Dharma gate of ultimate meaning, because all Dharmas are inherently pure in wisdom.”

The Buddha then asked Boundless Adornments, “Where do birds fly?”

Boundless Adornments replied, “World-Honored One, they fly in the space.”

The Buddha then asked, “And where does the space fly?”

Boundless Adornments replied, “World-Honored One, the space does not have a place to fly.”

The Buddha said, “Just like this, all Dharmas are like space—they have no place to move, they move without moving, and they are unattainable. Therefore, Dharmas have nowhere to abide, yet this does not mean they do not abide. The nature of all Dharmas is neither established nor spoken of, yet this Dharma gate acts because Bodhisattvas attain the purity of space-like wisdom. This is the Dharma gate of boundless radiance, which universally illuminates immeasurable and boundless realms, just like space. However, that illumination, though all-pervasive, cannot be seen. Bodhisattvas who attain this Dharma gate can perceive the ten directions of the world and can observe all worldly phenomena as they arise. Boundless Adornments! This is the ground of Bodhisattva wisdom and transcendent insight, but it is not the domain of those who hold heterodox views, for they cannot expound this truth. This principle of ultimate reality is an unspoken seal of Dharma, because language itself is ungraspable. Thus, all Dharmas neither affirm nor negate, neither validate nor increase validation. The Bodhisattvas, through skillful cultivation, realize the truth of ‘non-validation’ and then use the seal of space to seal all Dharmas. Through the seal of non-appearance, they manifest the non-appearance of space, where there is no form of conditioned existence, nor any form of language, for it is called ‘space’ due to its emptiness. This so-called ‘space,’ because it lacks inherent reality, is thus named ‘emptiness.’ In the ultimate truth, one should understand that all Dharmas reach the silent shore of wordlessness.

“Boundless Adornments! Here, I shall now reveal the Dharani Seal, because, due to the purity of wisdom, it purifies speech, transforming it into the words of space. It is like a speechless utterance, a speechless purity. In this way, one should comprehend the absence of all speech. And what is that utterance?’ Then, the Buddha proclaimed the mantra:”

vivare vivarānusahite prānuni nisanna vivaraṇi avyavakāśa sandarśaṇi prābhari prābharaviśodhani nivikalpe ākaśasamavasaraṇi niṣaṃge śaṃgāpagati śaṃgavimocani anādāni ādhana-vīgate kaṃkṣachedaparikarma achede anupachede asame asamasame divya jñāna-aharaṇe prajñācakṣuviśodhani śallya-apanayani driṅgi-udtaraṇi ayuge aviyuge asamaprayuke aviprayuke agrapadanihare nirdeśabhadaviśo-dhani atīta-anāgatapratyutpannaviśodhani kṛtaparikarmavinite nata-artha-anugate asaṃkrame agrapadaviśodhani padaprabheda-jñāna viśodhani nirbhase ābhasaviśodhani samantadaśadiśavyavalokani virāgabadanirhare prajñāviśuddhe obhasa-aprameyakaraṇi akalpa-dharma darśanaviśodhani bhūta-arthasandarśani anubodhi-arthaviśodhani sāgaracitana-anu-paraviśe merūpanisaṃsthāne raśmipratabhani sarvaloka-adhipati yajñānaviśodhani apratihata-asaṃgajñānriśane

The Buddha said, “Boundless Adornments! These Dharani Seals purify speech, expounding the segmented expressions of emptiness—yet, in reality, there are no segments. Because there is no segmentation, there are no words, nor is there any purification of words, for all Dharma phrases are inherently pure. For those who aspire to abide in the Great Vehicle and seek the profound purity of Dharma, these mantras are bestowed through the power of the Tathagata. Boundless Adornments! If a virtuous man rejoices in directly realizing Supreme Bodhi, if he wishes to bring benefit to sentient beings, even if he has never heard these mantras before, he will still be able to comprehend them. If there are non-human beings or Pure Abodes’ devas, they should uphold these mantras and transmit them accordingly. If someone has generated the resolve to attain Anuttara Samyak Sambodhi, then deities, celestial beings, and others should also uphold these mantras and transmit them to them.” Then, the Buddha proclaimed the mantra:

upasaṃhare sahare hrī śrī dhṛtiviśodhani kalyaṇakthanirdeśapratibhati cittāmaṇavijñānaviśodhani ādhyadma mahikadhapariśodhani gatismṛtimati āharaṇi ganta gantavati sare saravati

The Buddha said, “Boundless Adornments! There are divine beings dwelling in the Snowy Mountains, and if these celestial beings receive the empowerment of the Tathagata’s power, they will be able to bestow the light of Dharma upon those who expound the teachings.” Then, the Buddha proclaimed the mantra:

mati­viśodhani suyukta­vīrye agrahītapa­danirahare akilāsini avikilāsini utthāna­saṃbhane vinitā­samāda­pani mati-agra-anugate