Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
The Buddha said, “There are gods who live on Mount Kailāśa, will enable those who proclaim the Dharma to achieve the immaculate six organs and help their teachings to continue smoothly when they are expounding the Dharma.” Then, the Buddha proclaimed the mantra:
pratapatadhi vairocanavati Buddhamati vasumati dharmamati asaṃpramośavati yobhāsasandariśanavati upasaṃharanirdeśavati
The Buddha said, “Boundless Adornments! There are gods live in the sāla forest and they will induce immaculate three karmas in those who proclaim the Dharma and will make their language melodious language and make their voice pleasant, harmonious, and delightful, and will grant them pleasant and free of disharmony words.” Then, the Buddha proclaimed the mantra:
nirālaṃbhe agrakare kṣemavicaye nirbhasavati nirharavati ojovati upanāmati upasaṃharakaraṇi aviśatha ihadhāraṇīmukhe dharmamukhe dharmapaṭale
The Buddha said, “Boundless Adornments! There are gods reside on the south face of the snow mountains. Those gods will enhance the vigour for those who proclaim the Dharma, who practice the Dharma, who are joyful to seek the Dharma, who love the Dharma.” Then, the Buddha proclaimed the mantra:
kalyaṇārthavisarjani kauśalya-anugati upāyasaṃgṛhīte vinirmukte śāntapadavisaraṇi obhāsayaśavati.
The Buddha said, “Boundless Adornments! There are gods live on the banks of the great ocean. Those gods, wishing to hear the teachings, bring comfort and joy to those who expound the Dharma. For their benefit, the Tathagata has proclaimed these mantras. Indra, the Lord of the Devas, is also able to transmit these mantras. These mantras have the power for invoking Indra and others.” Then, the Buddha proclaimed the mantra:
makhipati masumati dīva-arajā śacimati sarva-asurāna nirghātāni vajreya supratiṣṭhita pramardhanupi asurānāṃ devana-adhipaṭam sana puraskṛtoheni divehiśobhase vasavasana purandara tu tāpesya asurasamadha dhvaja-grāntapapaśyantva vidhyāṃ-sitamahāsura asurentrapalavanti vitatrasta daśodiśa namah-Buddhasya kīrtiśye nāmagotra mahāyaśa devā-surasmi saṃgrame Buddhaśata anuttara śrāmasi devavijaya namo Buddhavibhāśita saṃkrāmachandasividyā Buddhanāmenvahitā vijayeso tatadeva asuraś ca vinitavan kṛtāte rakṣasavanāṃ iha dharmanirdeśa otaranti supratiṣṭhita nigṛhita dvayā-asura arākṣasa yakṣa-kinnara-nāga-kumbhaṇḍa-bhūtāni viśācadānavātathā acala-asthāna prāpatosi indra-indra praskṛta atigambhīra śātān ca agrapuruṣa sevina pranamantosi demanra buddhimāntathāviśuddha aviśa iha sūtrasena rakṣasamanahita sahasranetra sūmukha-apasari parivarta upamuñjasvakakarma purva-hetusme yaṃkṛtama atipaśca anuprapata acalasupritiṣṭhita kṛtaṃhi kuśalaṅprame manu-ṣyeśu mahīpati pūrvaṃhumosya devānaṃ pūjentina ca manuṣa Buddhasya kṛtatva sad-kāraṃ pūjāvbeśyati tebahu mahāvamani vijaraṃvanamja suṣūpate devālayasya madhyasmi yakṣohi parivārato pralaṃa harimahuca tavaska viśata agravahi saratasatatha prabhuskandha anila-camarādccha mahāmani mahāskandha mahāhetu supradhica mahāmaram itiyakṣa mahāteja rakṣantibhavānantava mahuyakṣa-privāro yena śobhasivāsava masusarva vasutejam mahāteja mahāgani mahā-praharanocava avihisanayātathavaca sumeru-murtani tavavasava sarvadeva puraskṛto śobhate bhavana obhāsaṃ pramamuñcasi tejasa.
The Buddha said, “Boundless Adornments! These are the words for invoking Indra. If there are virtuous men who aspire toward Bodhi, if in the future there are beings who uphold the Buddha’s teachings and skillfully establish themselves in the Dharma for the benefit of all sentient beings, then through these mantras, Indra and other gods will bestow these sacred words upon them.”
The Buddha said, “Boundless Adornments! What are the words that can summon the Four Heavenly Kings along with their dependents?” Then, the Buddha proclaimed the verse:
“In that place, the Yakṣas are neither wrathful nor disruptive.
They all pay respectful homage to the eldest son of Vaiśravaṇa, and the father.
The Yakṣa Sañjaya, along with his mighty army,
constantly protects those who delight in this Dharma.
The great deity Dhṛtarāṣṭra, always leading his retinue,
also safeguards those who skillfully expound this sutra.
The retinues of Virūpākṣa, together with his Guardians
—if practitioners can abide in this teaching, they will all provide protection.
Similarly, Virūḍhaka, along with his armies and multitudes,
universally protects those who cherish this Dharma.
The banners, and the powerful great banners, are Rākṣasīs with the great names.
They reside in the East, all gathered under this teaching.
Those who uphold this Dharma,
they, along with their retinues, come and protect,
Lamba, Vikaca, Siddhārthā, Śrimatī, and others dwell in the South.
These are the attendants of Śakra.
They are all drawn into this teaching and protect those who diligently cultivate this Dharma, ensuring the increase of their vital energy.
This is declared by the Omniscient One.
Kambalā, Saṃvarā, Kalakeci,
and Miśta, are prestigious Rākṣasīs;
all reside in the West. They are summoned by those who expound the ultimate truth and constantly provide protection.
The Truth and the Truth Holder, are prestigious Rākṣasīs.
They have deep faith in this Dharma and reside in the North.
To ensure the safeguarding of this teaching, the Buddha has drawn them into this Dharma,
and through the power of the Tathāgata, they all come forth with folded hands, abiding respectfully.”
The Buddha said, “Boundless Adornments! What are the words that can summon the Four Heavenly Kings along with their retinues, attendants, and wives, so that these divine beings may enter this great Dharma?” Then, the Buddha proclaimed the mantra:
saniveśani mahāsari mahāgane mahāgajani prabhutaviṣye dhvaṣa-agra upavāsani anilāsenatusaha nanavarṇadaśaniśa catorī-lokapālani tusmerājāna-udcyathā āveśana iha samantāharatha prajenigraha sarvecatudiśa
The Buddha said, “Boundless Adornments! What are the words for conquering the devil Pāpman? You should listen well and bear them in mind.” Then, the Buddha proclaimed the mantra:
mitre mitravati kāruṇe kāruṇavati vibuddhi viBuddhavati pramocani pramocanavati kṛta kṛtavati anugami anugamavati upadachedani kamavivarjani tṛṣṇasamudśoṣaṇi nigṛhīta māra valaṃ udtaraṇavati pratyutāravati upekṣanusahite āramaṇa viśodhani nidraśana asāmohani niṣprapañcane
The Buddha said, “Boundless Adornments! These are the words for conquering the devil Pāpman. With the protection of these words, the celestrial devil with his armies will not have a chance”
The Buddha said, “Boundless Adornments! What are the words for invoking the Brahmā? You should listen well and bear them in mind.” Then, the Buddha proclaimed the mantra:
atipati mahāsthānapati svayakṛta sthānamati nānābahuvividha pratyupasthāna karaṇa adhikasthā napati śuddhasthānagato sahampati adhikrānta viśūdhana śubhapari paraśubhadhimuta praptaśrita nivāsana prabhuta prabha nigrahītakāmam svastikamam pratyupasthāna
The Buddha said, “Boundless Adornments! These are the words for invoking the great Brahmā. By these words the great Brahmā will induce pure letters and words, pure conduct, and perfect equipoise in those who proclaim the Dharma.”
The Buddha said, “Boundless Adornments! What are the luminous Dharma verses of the Pure Abode Celestial Beings? You should listen well and bear them in mind.” Then, the Buddha proclaimed the mantra:
viśūdhanavati antimakāruṇi kāmabhava usātani pranirmitani pryanta pratyupasthānayā vasāna ālayaviśūdhani ādjñāparyante karaṇi antimadeśa pratyupsthāne
The Buddha said, “Boundless Adornments! These are the luminous Dharma verses of the Pure Abode Celestial Beings. Through these mantras, they are able to bestow upon virtuous men my vast treasury of Dharma.”
The Buddha said, “Boundless Adornments! If there are kings of the heavens, kings of men, Asura kings, Garuḍa kings, and various Nāga kings, or if there are beings with great or small power, whether they have faith or not, I bestow upon them the Dharani verses. For those with faith, these verses will enhance their confidence in the Dharma, while those without faith will silently let go and not engage in arguments over this teaching. When this Dharma is being expounded, if anyone comes to create obstacles and disturbances, they will be subdued. Now, what are the words that can uphold those with pure faith?” Then, the Buddha proclaimed the mantra:
gurudhare acapale svavinirhāra komade nirjanaprativiloyini cittasancanani cittaparigame cittasamprasādhani manasya harśakaraṇi vīdjñānasya anusvati anudharmo no upekṣaṇe hetusandariśane tathākṣarapada nirdeśa śothitavati yathāgāthā yathānukulupama upamanirdīśa viśūdhita tatrakale nacakartavavya samprasādanārthato samayathānukulan ca mukha upasaṃharayoniśa āśayasya viśuddhiya yathaśūdhiti lakṣaṇa lakṣaṇi lakṣaṇavati lakṣaṇaviśodhani pratividhagata sandhriśani kuśalabhothasarveha pravicaye samosarani kṛtānurakṣi satyarthe satyānāṃ suviśūdhite
The Buddha said, “Boundless Adornments! These are the mantras that can uphold those with pure faith and bestow upon them the sacred verses. Through these mantras, the Dharma teachers can receive and convey the virtuous qualities and profound meanings. Virtuous ones! Now I shall further expound the words that subdue those without faith.” Then, the Buddha proclaimed the mantra:
kṣame kṣamavati mitraparikarma pratyupasthāne karuṇa-pratilava hitanukampa sañjanani saṃgrahavastu hitavastu sandraṣaṇi privarajniya varjani pāpamitra sevani natatraniśesthātavya yatravigrahavartito sarvagranthi pranalani upacārasandhariśaṇi niśrayaviśūdhani ādmanugame praupasaṃhraṇi nirmidāṇi rakṣapratyupasthāne
The Buddha said, “Boundless Adornments! These are the words that subdue those without faith. Through these words, they will be prevented from committing various evil deeds. Even when directly expounding virtuous teachings, they are often met with jealousy and resentment—how much more so for this supreme Dharma? Therefore, these mantras are recited to eliminate all wrongdoing and to cut off all afflictions. Boundless Adornments! I see that in the hearts of sentient beings, there is often no pure faith. Some come with the intention to argue, to cause harm, or to create disturbances, yet they approach the Tathāgata. I perceive the workings of their minds and, according to their capacities, use various methods to awaken them, guiding them to abandon unwholesome thoughts and to generate the causes of virtuous roots.
“Boundless Adornments! The Tathāgata abides in the eighteen unique qualities, skillfully understanding the minds and actions of sentient beings, as well as comprehending all phenomena encompassed by the mind. Boundless Adornments! What are the eighteen unique qualities of a Buddha? Boundless Adornments! The Tathāgata, from the moment he awakens to Anuttarā Samyaksaṃbodhi during the night until he enters Parinirvāṇa, never makes a mistake, never speaks hastily, never loses mindfulness, never fails to discern what should be accepted or rejected, never has diverse mental projections, never possesses an unsettled mind. His diligence never declines, his mindfulness never declines, his aspiration never declines, his meditative stability never declines, his wisdom never declines, his liberation never declines, and his knowledge and vision of liberation never decline.
“All the bodily actions of the Tathāgata are guided by wisdom and follow wisdom. All the verbal actions of the Tathāgata are guided by wisdom and follow wisdom. All the mental actions of the Tathāgata are guided by wisdom and follow wisdom. The Tathāgata’s knowledge and vision remain unobstructed and unhindered in the past, unobstructed and unhindered in the future, and unobstructed and unhindered in the present.
“Boundless Adornments! Because the Tathāgata has perfected these eighteen unique qualities, and because he has fully realized immeasurable knowledge and vision, he is able to expound this chapter on the Pure Dharma of the Dhāraṇī Gateway. This is for the sake of enabling all sentient beings who lack faith to develop pure faith and for those who already possess pure faith to attain pure wisdom within this Dharma Gate. Boundless Adornments! The Tathāgata, according to his skillful means and boundless language, distinguishes and expounds this Dhāraṇī Gateway in countless ways. Yet even if the Tathāgata were to explain it continuously, not even a hundredth, a thousandth, up to Koṭi of hundred of thousandth, or by any counting and analogy, of its capacity to resolve doubts and illuminate its profound meaning, can be fully described. Why is this so? Because these Dharma Gates are infinite and inconceivable. All these innumerable doors ultimately lead to the realization of wisdom of all wisdom.
“Furthermore, Boundless Adornments! For this reason, the Tathāgata now expounds these Dharma Gates to you using countless different names, so that you may universally comprehend the infinite Dharma Gates and attain the power of Dhāraṇī.” Then, the Buddha proclaimed the mantra:
tadyathā ārye āryavati ārya-anugate nithāne nithānavati vartobrame varto bacchenakaraṇi ākāśaviśodhani anukṣepani anikṣepani avīgatabarame anupagatini nirvāṇapatha viśūdhani vyabanikṣipati anutpāna nirūdhabarame sarva jñepāna nidharaśani
The Buddha told Boundless Adornments Bodhisattva: “These Dhāraṇī seals can purify sentences, and they can be spoken using different names. By upholding this Dhāraṇī Dharma Gate, one can, with little effort, attain the distinct and marvelous wisdom of a Bodhisattva and approach great compassion. By following the awakening of meaning and principle, one can attain the wisdom of all Dharma realization. Boundless Adornments! This Dhāraṇī sentence can eradicate all kinds of severe illnesses; it is a supreme medicine. Because it aligns with the complete development of the illuminating Dharma, it can eliminate the extreme darkness of ignorance and lack of wisdom. What does it follow to develop the illuminating Dharma completely? It follows the perfection of wisdom in illuminating Dharma, thereby manifesting the knowledge of past lives. It follows the skillfulness of wisdom in illuminating Dharma, thereby giving rise to the divine eye. It follows the relinquishment of various afflictions, thereby manifesting the knowledge of the exhaustion of defilements. Through this, one can attain all the pāramitās, supreme knowledge and insight, wisdom of all wisdom, and the state of wisdom of all wisdom. Boundless Adornments! Observe how the Tathāgata skillfully expounds such a vast Dharma and perfectly fulfills various expedient skillful means.
“Boundless Adornments! The Tathāgata has thus perfected great wisdom and can skillfully abide in wisdom of all wisdom, the ten powers, and the four fearlessnesses. This supreme treasure trove is the result of the accumulation of virtuous roots cultivated over immeasurable koṭi nayuta kalpas. Because of this, the Tathāgata can skillfully abide in these Dharma Gates. Now, for your maturation in the Buddha Dharma, I will generate skillful means within the principle of the Dharma and expound the chapter on the ‘Dhāraṇī Pure Dharma.’ If there are virtuous men or virtuous women who aspire to the great Bodhi, who wish to study correctly under me, who wish to uphold and protect my teachings, and who wish to receive and maintain the immeasurable Dharma treasure of all Tathāgatas, they should diligently cultivate this Dharma, strive joyfully with determination, abide in diligence without negligence, and not become attached to the three realms. Those who focus their minds on wisdom of all wisdoms, who cultivate skillfulness and purity in observing material forms, who diligently cultivate the skillful and pure practice of feelings, perceptions, mental formations, and consciousness, and who strive to generate purity through the realization of truth-bearing sentences should joyfully seek various forms of purified wisdom within all Dharmas.
“Boundless Adornments! Because of inner purity, all phenomena are pure; because of inner tranquility, all phenomena are tranquil; because of inner cessation, all phenomena cease; because of inner non-attachment, all phenomena are unattached; because of inner non-abiding, all phenomena do not abide; because of inner extinction, all phenomena are extinguished; because of inner non-creation, all phenomena are not created; because of inner non-coming and non-going, all phenomena neither come nor go. Boundless Adornments! These dharma gates enable Bodhisattvas to attain inner purification and transformation. Because the nature of external things is non-discriminating, there is no arising of discrimination, yet one can uphold the pure Dhāraṇī Gate. By abandoning greed and hatred, without arrogance, they are praised by all Tathāgatas and become the most supreme among sentient beings, attaining unimpeded wisdom in speech. With joyful eloquence, they gain pure wisdom across past, present, and future, comprehensively remembering and understanding the Middle Way while attaining the patience of the unborn Dharma. They also attain the supreme quality of dependent origination vows, purify all vows completely, and master the universal and unparalleled skillful wisdom of all Dharmas. Their words are believed and accepted by all, and in the future, they will bring forth the great rain of Dharma.
“Boundless Adornments! Because Bodhisattvas obtain Dhāraṇī, they will inevitably be acquiring the conviction that dharmas do not arise, realize the pure wisdom of all dharmas, and give rise to the wisdom of all Dharmas, which is the realization that all phenomena neither arise nor cease. They also attain the wisdom of dependent arising, understanding that illusory birth is unreal, and what is unreal is bound to decay, and what decays has no true destination. Since all phenomena belong to the gate of extinction, this extinction gate is identical to the form of non-arising. If there is no birth, then there is no cessation. By truly observing all phenomena and letting go of attachment to their characteristics, there is no grasping and no conceptual proliferation. Boundless Adornments! This is the Gate of Wisdom of Non-arising that Bodhisattvas skillfully observe and enter through these Dhāraṇīs, thereby quickly acquiring the conviction that dharmas do not arise and becoming fully accomplished in eloquence.”
At that time, the World-Honored One wished to reiterate this meaning and uttered the following verse:
“If all phenomena arise as illusions, then as soon as they appear, they are destined to disappear.
Since these phenomena do not truly exist, what is there to grasp?
If these phenomena are not real, then there is nothing to hold onto.
Since these phenomena are unattainable, how can one uphold the Dharma?
If people do not understand that the nature of all Dharmas is unattainable,
they will be deceived by appearances and will not attain the true essence of Dharani.
All Dharmas are like space. Because of this principle, the Buddha gave his teachings.
However, both space and teaching, in the ultimate sense, do not exist.
Not only do these two not exist, but even all Dharmas are empty.
Only by understanding this can one truly attain the complete retention of the Buddha’s teachings.
If we follow the path of enlightenment and realize that time has no beginning, that there is no distinction between past, present, and future,
then we will understand that all Dharmas are beyond differentiation and recognize that all phenomena are empty.
If space neither has solidity nor lacks solidity,
then according to the truth of all Dharmas, how can one uphold the Dharma?
By understanding this, one realizes that the nature of all Dharmas is nonexistent.
I have briefly explained this principle, and Bodhisattvas who cultivate this teaching will attain pure complete retention.
All Dharmas are like space, vast and open;
by constantly contemplating with wisdom, one can attain the complete retention.
Since all Dharmas lack substance, they neither arise nor cease,
they neither exist nor can be grasped—so how can one uphold the Dharma?
All Dharmas are without characteristics. Understanding this nature requires seriousness, not frivolity.
Since everything is beyond form, the teachings themselves are also nonexistent.
If one understands this correctly, one will have no discriminatory mind
and will be able to universally uphold the Buddha’s teachings.
Since all Dharmas lack inherent nature, all Dharmas are unattainable.
By understanding this meaning of “no self-nature,” one attains complete retention.
If one observes in this way, one will not develop attachment to any Dharma.
By using wisdom to comprehend emptiness, one can uphold all Dharmas.
Understanding impermanence, emptiness, suffering, and renunciation
with wisdom leads to the growth of wisdom.
The principle of teaching is that Nirvana is ‘without grasping.’ This is the meaning of truth—
to maintain wisdom without discrimination and not to differentiate Dharmas.
In this way, one upholds the truth that all Dharmas are insubstantial.
There is neither “existence” nor anything to grasp—tranquil emptiness is difficult to perceive.
If one understands the content of the Buddha’s teachings, does not differentiate words,
has no attachment, and makes no distinctions, then one can uphold this Dharma Gate.
If one analyzes and deconstructs ‘characteristics’ and can understand ‘non-characteristics,’
then one will not develop thoughts of rejecting any Dharma.
If one understands the secret meaning of enlightenment spoken with skillful means,
then one will follow my enlightenment.
Those who correctly believe that all phenomena transcend boundaries
will recognize that this path is vast and boundless in equality.
If one contemplates the nameless and formless nature of all Dharmas and understands this principle,
one will develop the perfection of patience.
If one correctly observes various desires or supreme material things,
one will realize that these desires and things are unreal and can be eradicated.
By understanding the meaning of this Dharma Gate and correctly observing it,
one will have no doubts about the nature and essence of other Dharmas.
If one observes all Dharmas’ characteristics without error,
one will enter non-characteristics.
If one understands and abides in this principle,
such a fearless person will quickly realize the Buddha’s teachings.
Concerning the Buddha’s teachings, one does not engage in speculative discourse but instead understands their equality and non-discrimination,
leading to no doubts about renunciation.
One does not differentiate between cessation and tranquility,
seeing all Dharmas as equal and attaining perfect eloquence.
If one cultivates compassion and benefits all beings, aligning with compassion,
one will realize the unsurpassed path.
If one abandons the notion of beings, one will understand
the truth of no-self in Dharmas and the non-speculative nature of Dharmas,
thus correctly avoiding speculation.
Those who hear this teaching and quickly develop faith
will see the perfectly enlightened one—Maitreya, the honored among the two-legged beings.
In this great assembly, if someone hears this Dharma and rejoices,
then they bring joy to me.
Those who revere the Tathagata and do not disrupt the Dharma
will experience great joy when hearing this teaching.
If one wishes to see the Tathagatas of the Bhadrakalpa,
then cultivating this Dharma Gate will bring joy to those Buddhas.
Amitayus Buddha, Great Majesty Brightness Buddha, Akshobhya Buddha, Great Appellation Buddha—
if one wishes to see these Buddhas, one should cultivate this Dharma Gate.
If one wishes to realize Bodhi, the tranquil Dharma, the supreme Dharma, or aspires to become a Chakravartin King,
one should cultivate this Dharma Gate.
If one seeks the supreme skillful means of total retention,
one should cultivate this Dharma diligently and never be negligent.
If one wishes to fulfill vast, supreme aspirations and attain enlightenment,
one should cultivate this Dharma Gate.
The Dharani teachings expounded in this sutra reveal the teachings of all Buddhas.
This Dharma seal is the most honorable and supreme.
The inner truth of all Buddha Dharmas is revealed through this Dharani.
This Dharma Gate of space skillfully discerns boundless meanings.
This teaching opens the gateways to all virtuous Dharmas.
The comprehensive practice of principles is skillful, and all of this is the power of Dharani.
The comprehensive practice of retention is called wisdom—it upholds all Dharmas.
The comprehensive practice of principles is skillful, and wisdom is required to understand it.
The meaning of this sutra has already been skillfully expounded by the Buddha using various methods and terms elsewhere.
Now, with the wisdom of unsurpassed Bodhi, it is directly and impartially revealed.
Using skillful wisdom, the differences are correctly explained here.
If a wise person cultivates this teaching, they will attain unsurpassed Bodhi.
This teaching reveals the supreme path of virtue.
Once Bodhisattvas attain skillful wisdom, they should proclaim this Dharma.
Apart from the Buddha, the unsurpassed awakened one, no one else can expound this Dharma.
Bodhisattvas should study this principle and reveal nectar-like words to others.
If the wise seek to attain the unhindered wisdom of the Buddhas,
they should study the meaning of this sutra and thereby attain supreme wisdom.
In past innumerable and countless kalpas,
if I had not cultivated this Dharma Gate, I could not have attained tranquility.
Because I have made offerings to innumerable hundreds of thousands of Buddhas,
I now understand this principle and expound this unsurpassed Dharma Gate.
I have brought immeasurable and boundless benefit to sentient beings.
You should also do the same so that you may obtain this Dharani.
If one understands the seal of this Dharani Dharma Gate, then even if a wise person grasps only a single word or sentence from it,
they will enter this unsurpassed path.
My wisdom is supreme and cannot be measured in numbers.
Because I am fully endowed with wisdom, I can expound this teaching.
Those wise ones seeking assistance on the path to Bodhi
should cultivate this Dharma with great fearlessness and diligence.
If the wise seek the vast path of wisdom,
they should revere the Buddha and cultivate this Dharma Gate.
Those who wish to turn the Dharma Wheel and sound the Dharma conch
should practice this Dharma Gate correctly.
Those who wish to radiate immeasurable light, illuminating boundless worlds,
should cultivate this teaching diligently on the path to Buddhahood.
In both heaven and the human world, if one wishes to become a foremost leader,
they should study this sutra, as it resolves all doubts about the Dharma.
If one seeks vast wisdom, wishes to generate great merit,
and delights in pursuing the wisdom of the Buddhas, then they should study this principle.
If one wishes to reveal the Dharma Gate, seeks the most supreme state,
and does not engage in speculative discourse regarding the wisdom of the Buddhas, they should study this principle.
If one delights in revealing the unobstructed wisdom spoken by the Buddhas,
then after studying this sutra, they will be able to utter nectar-like words.
If one wishes to illuminate koti, innumerable, boundless number of worlds,
then they should sincerely cultivate the teachings of this sutra.
This unsurpassed Dharma Gate purifies all Dharmas.
This sutra expounds all pure Dharmas.
The omniscient one, the honored among the two-legged,
has expounded the vast Buddha Dharma to the Bodhisattvas, and this sutra is the most supreme. “
The Buddha told Boundless Adornments, “Therefore, when Bodhisattvas develop love and joy toward this teaching, they should write it down, uphold it, recite it, and read it to ensure that this Dharma remains in the world for a long time and to show compassion to sentient beings. Boundless Adornments! If someone hears this Dharma at that time, develops a heart of love and reverence for the Tathāgata, and frequently remembers it, they will attain the boundless Dharma treasury of the Tathāgata and various Dhāraṇīs. They will become eloquent, swiftly gain mastery over all Dharmas, and be able to attract inconceivably adorned Buddha realms, gathering both Śrāvakas and Bodhisattvas. Boundless Adornments! If Bodhisattvas abide in all phenomena without conceptual proliferation, due to the pure gate of Dhāraṇī, these Dharma gates will always manifest before them, granting them immeasurable, inconceivable supreme merits. Boundless Adornments! This is the third chapter, named ‘The Pure Dharma of the Dhāraṇī Gate’. Boundless Adornments! At that time, if a Bodhisattva wishes to follow me in learning this Dhāraṇī Dharma gate, they should associate with good friends and stay away from bad friends. To fully protect these Dharma gates, they must uphold the Pure Dharma Seal of Dhāraṇī, and even if they must give up their life, they should never retreat.
“Just as in the Kārttika month, when the full moon shines brightly, standing out as the most radiant among all stars, this ‘Seal of Dhāraṇī’, composed of three chapters, likewise encompasses all Dharma gates. Among all Sūtras, this Dharma’s brilliance is the most supreme, and all Bodhisattvas deeply revere it, for it gives rise to immeasurable eloquence. This immeasurable eloquence is known as the ground of non-negligence. What is the ground of non-negligence? It means contemplating this Dharma, reflecting on it correctly, and not giving rise to deluded thoughts. Doing so purifies complete forbearance. If Bodhisattvas are diligent and determined to seek non-negligence, they should earnestly cultivate this Dharma gate. To ensure that this Dharma remains long in the world, they should always be humble, respect the Dharma, and keep written scriptures close at hand. Whenever they encounter those who joyfully seek the Dharma or aspire toward supreme Bodhi, they should explain, propagate, teach, read, recite, write, and provide interpretations according to the meaning. They should not conceal any Dharma gates and should vow, ‘May all sentient beings obtain the supreme benefit of the Buddha-Dharma. We must ensure that all sentient beings never lack the Buddha’s teachings.’
“Such Bodhisattvas are never stingy with the Dharma, always delight in giving it to others, and never keep profound meanings hidden—they fully explain them to sentient beings, withholding no Dharma gate. Boundless Adornments! For the benefit and happiness of all sentient beings, you should uphold this chapter on the Pure Dharma of the Dhāraṇī Gate, which contains the pure sentences of Dhāraṇī.”
At that time, the World-Honored One told Venerable Ānanda, “You should uphold this chapter on the Dharma Gate. My disciples who serve me should also uphold such scriptures.”
Ānanda said to the Buddha, “Through the Buddha’s divine power, I have already upheld it. Because I have accomplished this Dharma Gate, countless other Dharma Gates have also appeared before me.”
The Buddha said, “Ānanda! It is exactly as you have said. Because of the Buddha’s power and the complete purity of this Dharma Gate, whoever upholds this Dharma Gate, as well as those who approach me with reverence and uphold it, will have countless Dharma Gates manifest before them. Therefore, Ānanda! You should uphold the Tathāgata’s teachings and the boundless Dharma treasury.”
As the Buddha spoke this Dharma, countless Bodhisattvas in the assembly immediately attained the great radiance of the Dharma. Because they received this great radiance, all the Dharma Gates preached by countless Buddhas appeared before them, allowing them to draw near to the wisdom of omniscience. They were also able to fulfill all the supreme aspirations they joyfully sought.
The Buddha said, “Ānanda! Look, the nature of all phenomena is extremely profound. The Tathāgata is able to give names and descriptions to nameless Dharmas, he can reveal the nature of all Dharmas, and he can purify and clarify the understanding of beings. Although he speaks of all Dharmas, in reality, there is no Dharma that can be spoken, nor is there anyone who can speak it.”
The Buddha continued, “Ānanda! If one can observe the nature of all phenomena in this way, one will give rise to immeasurable wisdom.” As the Buddha spoke this Dharma, countless Bodhisattvas attained the forbearance of the unborn nature of all Dharmas, countless sentient beings generated the aspiration for Anuttarā Samyak Saṃbodhi, and they would, in asāṃkhya kalpas, attain unsurpassed perfect enlightenment. Moreover, they would develop immeasurable eloquence in teaching the Dharma.
At that time, the World-Honored One empowered this Dharani Gate, emitting a great radiance. This radiance illuminated countless, boundless Buddha worlds. Because of this light, all the Bodhisattvas in those worlds were able to hear this Dharani. Upon hearing this Dharma, they fully matured their faculties for enlightenment. At that moment, countless sentient beings also generated the aspiration for Anuttarā Samyak Saṃbodhi. At that time, all sentient beings experienced great peace and happiness. At that time, the heavenly beings in the great assembly scattered celestial Padma flowers upon the Bodhisattvas, and they proclaimed, “May all sentient beings attain the Buddha’s wisdom.”
At that time, Bodhisattva Immeasurable Eloquence asked the Buddha, “World-Honored One! What should this Dharma Gate be called? How should we uphold it?”
The Buddha told Bodhisattva Immeasurable Eloquence, “This Dharma Gate is called the ‘King of Dharanis.’ It is also called the ‘Dharani Seal’ and the ‘Three Chapters Inclusion of Skillful Means.’ You should all uphold it. This is the gateway to boundless eloquence, the skillful means that encompass all meanings. Through this Dharma Gate, one can illuminate all Dharmas and eliminate all doubts. Therefore, all Bodhisattvas should uphold this Dharma Gate.” At that moment, the entire assembly offered five-colored flowers to the Buddha’s body as an offering to the Dharma.
After the Buddha finished speaking this sutra, all the great Bodhisattvas, along with the entire assembly—including deities, humans, asuras, and gandharvas—upon hearing the Buddha’s words, were greatly overjoyed and faithfully accepted and practiced the teachings.
Dharma Torch 