Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
(This section, except the last paragraph, has not been translated in book A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra. )
At that time, as the World-Honored One was about to enter the city, he employed inconceivable supernormal power.
In the sky there arose subtle and wondrous sounds, expounding various practices of Dhāraṇī, so that the assembly heard these words:
“This Dhāraṇī is able to penetrate the limit of the exhaustion of the eye, the limit of the arising, the limit, the peace, the transformations, up to cessation.
All such dharmas are comprehended, and one ultimately abides in peace.
By the power of giving, one ultimately gathers; by the power of upholding precepts, one ultimately accomplishes; by the power of forbearance, one ultimately adorns; by the power of diligence, one ultimately generates; by the power of wisdom, one ultimately reveals.
One departs from all words, language, and sounds, up to form and mind, and ultimately attains purity.
Whether defiled or undefiled, whether meaning or benefit, all are empty and quiescent, ultimately pure.
Moreover, one does not rely upon any existence, and ultimately abides in the Samādhi of Universal Holding.
There is no coming and no going, neither wholesome nor unwholesome, up to the indeterminate, self-benefit and benefiting others; all such characteristics are ultimately pure.
Moreover, one does not abide in sovereign power and majesty, nor in the dharmas of the Śrāvakas, ordinary beings, or even the Buddhas.
Nor does one abide in the limit of the exhaustion of the eye, the limit of the arising, the limit, the peace, the transformations, up to cessation. All such conditioned activities are ultimately quiescent.
Whether arising or non-arising, whether suffering or happiness, praise or slander, all are relinquished.
Ultimately pure and ultimately luminous, this is understood by the Dhāraṇī of emptiness. This is abiding in the domain where the Buddhas practice; this is abiding in the domain where the Buddhas freely play; this is abiding in the supernormal powers of the Buddhas; this is abiding in the wisdom of the Buddhas.
One abides in such power of the limit of the exhaustion of the eye, abides in such power of the limit of the arising of the eye, abides in such power of the limit of the eye, and up to abiding in the power of cessation.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.
This Dhāraṇī accomplishes the supreme power of the Tathāgata.
This Dhāraṇī accomplishes such power of majesty and virtue, entering all spheres of practice of the Tathāgatas and abiding in all realms of the Tathāgatas.
It causes beings in the world, among the hosts of asuras, to abandon hardened minds and to abide in the conduct of Brahmā.
It is able to cause immeasurable hundreds of thousands of yakṣas and kumbhāṇḍas all to give rise to joy,
and also causes immeasurable hosts of gandharvas and rākṣasas to delight in being tamed.
Even if the hosts of Brahmā were to use wondrous sounds, they would still be unable to proclaim its phrases and meanings.
It is not something that the various mental states can conceive, nor is it something that mental states can grasp.
This Dhāraṇī is not obtained by the eye; this Dhāraṇī cannot be apprehended by the body; this Dhāraṇī is not obtained by the eye, nor cannot be apprehended by the sphere of the eye’s activity.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.
Moreover, it expounds that the limit of the exhaustion of the eye, the limit of the arising, the limit, the peace, the transformations, up to cessation,
are all without self, without person, without being, without life-span, and up to without a pudgala; they are without characteristics, unconditioned, neither coming nor going. All such characteristics are fully known.
Moreover, it cause one to realize the eye that knows the nature of dharmas; it also cause one to realize the eye that knows the accomplishment of dharmas,
the eye of knowledge, the eye of wisdom, the Brahmā-eye, the divine eye, the eye obtained by beings among the hosts of Brahmā, the eye obtained through birth in the heavenly path,
the eye resulting from the maturation of Brahmā-karma, the eye resulting from the maturation of deva-karma,
the eye born from Brahmā, the eye born from devas, the eye of divine transformation, the eye of divine diligence, the eye of inferior birth, the eye of excellent birth,
the eye that departs from Yama and the worldly, the eye of nāgas, the eye of yakṣas, the eye of kumbhāṇḍas,
the afflicted eye, the non-afflicted eye, the pure eye, the impure eye, the broad and the narrow eye,
the eye of the Śrāvaka vehicle, the eye of meditative concentration, the eye of Samādhi, eye of the sphere of existence,
the eye arisen from conceptualization, the eye arisen from craving, the eye arisen from separation from craving,
the eye arisen from causes, the eye not arisen from causes, the associated eye, the unassociated eye,
the eye arisen from gateways, the eye not arisen from gateways, the eye arisen from causes and conditions, the eye arisen from causal bases,
the eye not formed from flesh, the eye of purified wisdom, the eye of nothing whatsoever, and the eye that is unobtainable.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.”
At that time, the World-Honored One again, in the sky, emitted immeasurable subtle and wondrous sounds, expounding the supreme Dhāraṇī Dharma.
All of this was the transformation manifested by the Tathāgata. The Dhāraṇī is:
(modified from 84000 project based on Chinese characters: https://84000.co/translation/toh55)
Sile male male siddhe ini mini kulu niyu kulu neyu kule male kunote alaśi asile mimilete sumile mile mile khyivile avile suṭecana dhani mani ka kalate sukale praya śanaṅni anulosikye vilome subhanireśhe aśirile saramaparaphunte paravihe dharani dhiṣṭha sudhe acana bhuvogaganaṅ kudpano bhasavanaṅ panridhuriya niparikanoni manaṃsa suruciṭa pana-ācara abhelaviryapratiṣṭha ha dharini asiṭa loṅibhi.
“This Dhāraṇī is realized by all Buddhas. It is endowed with vast and great majestic power, and its wisdom is boundless and without limit.
It is free from all attachments; the fields of mindfulness are entirely pure. It has no form, no coming and no going, neither location nor direction.
It is without characteristics, removed from speech, and transcends all discursive proliferation. When Bodhisattvas diligently cultivate this Dharma, they ultimately attain purity.
Even if one were to use hundreds of thousands of nayutas of verses to expound a single phrase within it, one would still be unable to exhaust its extent.
This is a Dharma praised by all noble ones, pure and without defilement. All those in the assembly give rise to minds of reverence.
This Dhāraṇī possesses the power and majesty of wholesome dharmas. It can destroy afflictions, bring about excellent benefit, and cause one’s merit and wisdom to be as vast as the ocean.
It accomplishes forbearance, and the mind becomes peaceful and unmoving. Bodhisattvas who constantly cultivate this Dharma are praised by the wise; they will abandon poverty and obtain great wealth.
This Dhāraṇī increases various merits and is constantly adorned with true expressions such as emptiness.
Because it is free from words, it is called emptiness; because it is free from mental consciousness, it is called the nature of dharmas.
This Dhāraṇī is free from defilement, constantly pure, abiding in true wisdom. It manifests various benefits, causing all beings to rejoice and to give rise to pure minds.
Immeasurable hosts of yakṣas and kumbhāṇḍas, such kings among spirits, also give rise to great joy.
This Dhāraṇī is quiescent and without discursive proliferation. It cherishes beings and universally bestows peace and happiness.
Throughout many hundreds of thousands of kalpas, it constantly abides in the various destinies, producing immeasurable benefit, pure and without defilement.
It may also expound the nectar-like Dharma in hundreds of thousands of verses, causing immeasurable beings all to give rise to great joy.
In the past, immeasurable Buddhas, with pure intention, constantly contemplated the nature of dharmas through this Dhāraṇī.
Śakra, Brahmā, and the hosts of devas, nāga kings, and asuras, upon hearing this Dhāraṇī, all give rise to great joy.
In whatever lands this Dhāraṇī is practiced, there are constantly no calamities, illnesses, or afflictions. All beings each become joyful and wish that this Dhāraṇī may always abide within their minds.
Wherever this Dhāraṇī abides in body and mind, in the throat, palate, lips, and tongue, it gives rise to immeasurable merits.
If one is able constantly to uphold it, one obtains immeasurable merit, benefits many beings, and causes them all to gain joy.
This Dhāraṇī is free from all faults and transgressions. It expounds subtle Dharma and attains inexhaustible eloquence.
It causes hundreds of thousands of beings to eliminate doubts, destroys various forms of conceit, and brings about immeasurable merit.
This Dhāraṇī is a profound and subtle secret Dharma. The wise constantly contemplate it and cultivate it with courageous diligence.
Clad in the armor of wisdom, they destroy all afflictions. As their merit increases, they delight in it without ever becoming weary.
This Dhāraṇī possesses vast renown. It is able to know the exhaustion and non-exhaustion, the limit of arising and the non-limit of arising.
With this wisdom, one adorns oneself in various ways and reverently makes offerings to hundreds of thousands of Tathāgatas.
This Dhāraṇī takes knowledge and practice as its two feet, relies upon supreme concentration, and proceeds toward the path of Bodhi. It accords with cessation and insight, and penetrates undefiled wisdom.
By the power of the faculty of pure faith, it accomplishes one’s two hands; through diligence and forbearance, it accomplishes one’s two breasts;
Prajñā-Pāramitā serves as one’s crown. The sūtras are one’s thread, stringing together the garland of the four kinds of eloquence.
All the various merits cultivated in the past, together with immeasurable parables, are used as adornments.
This Dhāraṇī is endowed with immeasurable merits. With regard to the past and future of the eye, its exhaustion and non-exhaustion,
its arising and non-arising, its limit and non-limit, its peace and non-peace, its transformations and non-transformations, its non-existence and unborn nature,
its cessation and its lack of self, lack of person, lack of life-span, up to the absence of being, such immeasurable Dharma gates are all fully known.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
As praised above, this subtle Dhāraṇī, with its quiescent and supreme merit, is the domain of the Buddhas.
The true meaning of the Dhāraṇī cannot be fully expressed through words; it is only in accord with the world that it is provisionally spoken through names.”
At that time, the World-Honored One, together with the assembly, arrived at the house of the Youth Moonlight. Seats were arranged, and he sat down. Then the Youth Moonlight, knowing that the Buddha had already taken his seat, personally held exquisite offering vessels and presented them to the Tathāgata and the assembly. His offering was entirely matured through the merit of meditative concentration, excellent wholesome roots, and inconceivable power. When he made this offering, it was not for his own sake, but in order to universally cause immeasurable beings to arouse the mind that aspires toward Bodhi and to obtain great wholesome benefit. His offering pervaded all and was completely sufficient.
At that time, after the World-Honored One had finished his meal, he addressed the Youth Moonlight in the midst of the assembly, saying:
“Youth! If virtuous men and virtuous women who uphold the Great Vehicle cultivate the provisions of giving, they will possess eighty kinds of excellent merit. What are these eighty kinds? They are as follows: maturing beings, drawing them in with kind speech, perfecting wondrous marks, possessing faculties that are without deficiency, abandoning saṃsāra, realizing Nirvāṇa, exhausting all fetters, attaining supreme mastery, being endowed with merit, adorning Buddha-lands, having a pure retinue, possessing great majesty, being endowed with wisdom, accomplishing the most supreme and excellent practices, perfecting unsurpassed and unequaled practices, eliminating habitual tendencies, increasing all the practices of the Tathāgata’s omniscience, having one’s body and relics revered by Śrāvakas and Pratyekabuddhas in the world, subduing evil persons, causing kings, devas, nāgas, yakṣas, asura kings, garuḍa kings, and Brahmā kings all to give rise to pure faith, possessing great majesty, proclaiming sūtras, verses, prophecies, soliloquies, hymns, parables, causes and conditions, former accounts, birth stories, extensive teachings, the marvelous Dharma, and further doctrines, upholding and expounding them without weariness in mind, being without stinginess toward the Dharma, abiding on the Buddha path, being supreme in the world, having pure name and form, realizing the Dharma-body, attaining fearlessness, accomplishing merit, overshadowing heterodox paths, being endowed with the qualities of a good person, abandoning the conduct of evil persons, having faith in the causes of merit and wisdom, harmonizing with the Buddha-Dharma, subduing all Māras, having no doubt regarding the peaceful Dharma taught by the Buddha, destroying evil desires, possessing great majesty, cultivating the conduct of Bodhisattvas, attaining excellent supernormal powers, abandoning saṃsāra, accomplishing beings, praising boundless practices, gathering merit, consoling beings, enjoying the joy of the Dharma, cultivating generosity, entering the gate of great wisdom, abiding in the stage of warmth, belonging to the definitive family, cultivating the forbearance of dharmas, and abiding on the Buddha path.
“Youth! If virtuous men and virtuous women cultivate the provisions of giving, they will fully accomplish these eighty kinds of excellent merit.”
At that time, the World-Honored One spoke these verses:
“The Bodhisattvas endowed with great wisdom, who possess the provisions of giving, have eighty kinds of excellent benefits. I have now already explained them in summary.
There are also various merits, immeasurable and boundless, inconceivable, all of which arise from giving. Now they should be briefly set forth.
With an impartial mind, you should universally give to the great assembly. Such provisions of giving are what the wise ought to cultivate.
This giving is able to accumulate an inconceivable collection of merit, and the body adorned with marks and characteristics is thereby brought to complete fulfillment.
One’s place of birth, lineage, land, household, name, physical form, and mental intentions are all purified.
The transformations of the devas, as well as palaces and celestial maidens, and unobstructed eloquence that is pure, all arise from giving.
Giving is the most excellent provision; all Buddhas praise and extol it. It is the very foundation upon which Bodhi is first established.
The diligent Bodhisattvas harbor no doubt regarding giving; they abide in firm resolve and diligently cultivate giving.
Such a mind of giving accomplishes excellent merit. When Bodhisattvas diligently cultivate it, they will attain the Bodhi of the Buddha.
By the power of giving, one accomplishes excellent supernormal powers, shaking koṭis of Buddha-fields without harming any beings.
Through giving one brings forth pure discipline, extensive learning, right faith, vigor, Samādhi, and undefiled wisdom.
Through giving one brings forth the faculties, the powers, the factors of Bodhi, the right efforts, and the bases of supernormal power, and distances oneself from all habitual tendencies.
Through giving one brings forth a pure and wondrous voice, and within hundreds of koṭis of lands one proclaims boundless Dharma.
Practicing giving with pure faith, one swiftly attains various supernormal powers. In order to accomplish such powers, one should diligently cultivate giving.
Innumerable hosts of devas, hundreds of thousands of asuras, nāgas, spirits, and yakṣas, together with their retinues, all surround such a person. They ride in exquisite pavilions and freely enjoy themselves.
Kings such as these, upon seeing one who diligently practices giving, all rise to greet him from afar, prepare seats, and make offerings.
Such a giver possesses great majesty, sovereign supernormal power, and subdues the kings of devas, kumbhāṇḍas, and yakṣas, who all come to submit, as well as the hosts of gandharvas, who present various kinds of music.
Those who would harm or rob give rise to thoughts of loving-kindness; evil persons withdraw far away. Jewels and wealth do not diminish, and treasuries are filled.
Because of cultivating giving, one accomplishes excellent provisions, even up to the wisdom of the Buddha, and does not follow the practices of the heterodox path.
Such a person has no illness or affliction, upholds Dhāraṇī, and attains various excellent powers. All of these arise from giving.
Such a practitioner of giving cultivates the path to Bodhi, does not encounter evil companions, and gains virtuous friends of like kind.
There are also Bodhisattvas who accumulate the provisions of giving and accomplish inconceivable Dhāraṇī-wisdom.
With immeasurable verses they expound Universal Holding; in all things there is no obstruction, and they do not lose the original meaning.
Their vast aspiration of the Bodhi-mind is constantly firm. They are endowed with pure discipline and abandon all works of Māra.
They are not attached to the pleasures of the five desires, but single-mindedly seek right mindfulness. Their minds are constantly without confusion and do not give rise to craving.
Anger and all other afflictions are understood as they truly are. In all states they are neither attached nor deluded.
Such people skillfully understand these various afflictions, knowing that through the conjunction of causes and conditions they give rise to various faults.
Even with regard to the Buddha-Dharma, whether causes or the causes of causes, and the functioning of such causes, all are fully understood.
Such people understand the causal nature of the exhaustion-limit of the eye. They are free from all delusion, have no attachment to the eye.
Such people understand the causal nature of the limit of the arising of the eye, the limit, quiescence and transformations, non-existence and non-arising, up to cessation. They are free from all delusion, have no attachment to the eye.
Such people understand that the expressions concerning the past limit of the eye are all established in accordance with worldly conventional designation, and within them there is no reality.
Such people understand that the expressions concerning the future limit of the eye are all established in accordance with worldly conventional designation, and within them there is no reality.
Such people understand that the expressions concerning the limit of the arising of the eye, the limit, quiescence and transformations, non-existence and non-arising, up to cessation, are likewise established in accordance with worldly conventional designation, and within them there is no reality.
Such people understand that the expressions concerning the past limit of the eye arise merely from the conjunction of causes and conditions. They will not grasp them.
Such people understand that the expressions concerning the future limit of the eye arise merely from the conjunction of causes and conditions. They will not grasp them.
Such people understand that the expressions concerning the limit of the arising of the eye, the limit, quiescence and transformations, non-existence and non-arising, up to cessation, arise merely from the conjunction of causes and conditions. They will not grasp them.
Such people understand that the expressions concerning the past limit of the eye have no intrinsic mark of self-nature, and within them there is no attachment.
Such people understand that the expressions concerning the future limit of the eye have no intrinsic mark of self-nature. They will not have attachment to them.
Such people understand that the expressions concerning the limit of the arising of the eye, the limit, quiescence and transformations, non-existence and non-arising, up to cessation, have no intrinsic mark of self-nature. They will not have attachment to them.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
Such a person is able to understand that craving itself is the Buddha-path; the self-nature of the two is without difference. Thus, with regard to craving, there is no attachment.
The path of all Buddhas is to be sought within afflictions. Having understood that the self-nature is without difference, one thereby enters the gate of Universal Holding.
It is taught that craving is itself Universal Holding, and Universal Holding is itself craving. Having understood that the self-nature is without difference, one thereby studies the gate of Universal Holding.
Thus, to make offerings to craving is to make offerings to the Buddha. Because one makes offerings to the Buddha, one accomplishes the gate of Universal Holding.
Such a person is able to understand that anger itself is the Buddha-path; the self-nature of the two is without difference. Thus, with regard to anger, there is no attachment.
Anger is itself Universal Holding, and Universal Holding is itself anger. Having understood that the self-nature is without difference, one thereby studies the gate of Universal Holding.
Thus, to make offerings to anger is also to make offerings to the Buddha. Because one makes offerings to the Buddha, one accomplishes the gate of Universal Holding.
Such a person is able to understand that ignorance itself is the Buddha-path; the self-nature of the two is without difference. Thus, with regard to ignorance, there is no attachment.
If one truly understands the limit of the nature of ignorance, then one cultivates the Buddha-path and accomplishes the gate of Universal Holding.
Ignorance is itself Universal Holding, and Universal Holding is itself ignorance. Having understood that the self-nature is without difference, one thereby studies the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the Buddha. Because one makes offerings to the Buddha, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the Dharma. Because one makes offerings to the Dharma, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the Sangha. Because one makes offerings to the Sangha, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to precepts. Because one makes offerings to precepts, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to diligence. Because one makes offerings to diligence, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the praise. Because one makes offerings to the praise, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the Buddha-Dharma. Because one makes offerings to the Buddha-Dharma, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the Dharma-nature. Because one makes offerings to the Dharma-nature, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the True Suchness. Because one makes offerings to the True Suchness, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-arising. Because one makes offerings to the non-arising, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-ceasing. Because one makes offerings to the non-ceasing, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the inexhaustibility. Because one makes offerings to the inexhaustibility, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-existence. Because one makes offerings to the non-existence, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the boundlessness. Because one makes offerings to the boundlessness, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the three realms of existence. Because one makes offerings to the three realms of existence, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the quiescence. Because one makes offerings to the quiescence, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the saṃsāra. Because one makes offerings to the saṃsāra, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-saṃsāra. Because one makes offerings to the non-saṃsāra, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-existence. Because one makes offerings to the non-existence, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-arising. Because one makes offerings to the non-arising, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-arising. Because one makes offerings to the non-arising, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the quiescent extinction. Because one makes offerings to the quiescent extinction, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-coming. Because one makes offerings to the non-coming, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the non-action. Because one makes offerings to the non-action, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the conditioned. Because one makes offerings to the conditioned, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to suffering and so forth. Because one makes offerings to suffering and so forth, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of suffering. Because one makes offerings to the knowledge of suffering, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of the origin. Because one makes offerings to the knowledge of the origin, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of cessation. Because one makes offerings to the knowledge of cessation, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of the Path. Because one makes offerings to the knowledge of the Path, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of the Dharma. Because one makes offerings to the knowledge of the Dharma, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of the subsequent. Because one makes offerings to the knowledge of the subsequent, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of the non-arising. Because one makes offerings to the knowledge of the non-arising, one accomplishes the gate of Universal Holding.
Likewise, to make offerings to ignorance is to make offerings to the knowledge of exhaustion. Because one makes offerings to the knowledge of exhaustion, one accomplishes the gate of Universal Holding.
In the same way, with regard to the right efforts, the establishments of mindfulness, the bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path,
Śamatha, Vipaśyanā, and the like, within these nine kinds of Dharma, all are likewise thus.”
At that time, the World-Honored One said to the Youth Moonlight: “Virtuous man, if there are sentient beings who abide in the Great Vehicle and wish to accomplish the Dhāraṇī as described above, they should distance themselves from eighty kinds of persons. What are these eighty?
They are those who kill their father; who harm their mother; who kill an arhat; and who with a mind of slaughter cause the Buddha’s body to bleed; those who disrupt the harmonious Sangha; those who, as thieves, dwell among those who have renounced; those who are without faculty or with two faculties; those of wrong view; those of wrong thought; those of wrong speech; those of wrong action; those of wrong livelihood; those of wrong effort; those of wrong mindfulness;and those of wrong concentration.
They are those who do not know place; do not know time; who do not know Dharma; who do not know the Path; who do not know the right amount; who do not know self and others; those who cannot revere the Buddha, the Dharma, the Sangha, and the various trainings; those who do not honor non-negligence or exalted states; those who do not know the Dharma; who do not know the Vinaya; who do not know the trainings; who do not know whether their offenses are grave or slight, do not know whether their precepts are broken or deficient; those who do not know whether their conduct is subtle or coarse; and who do not understand karma in the future and the present.
They are those who do not understand inferior matters; who praise the Śrāvaka vehicle and slander the Dharma of the Tathāgata; who encourage and expound the Pratyekabuddha vehicle and causing others turn away from and abandon the Unsurpassed Right Path; who break precepts; who break the tight views; who violate deportments; who practice in non-paths; who assert the existence of a self and a person; who assert the existence of a sentient being; who assert the existence of a life-span; who assert the existence of a pudgala.
They are those of inferior aspiration; who give rise to craving, anger, and ignorance; who hold annihilationist views; who hold eternalist views; who hold views of emptiness without cause; who do not see existence; who do not see non-existence; who do not see karma; who do not see effort; who do not know karma; who do not know the causes of karma; who do not know maturation; who do not know the causes of maturation.
They are those who do not know the faculties; who do not know the causes of the faculties; who do not know the elements; who do not know the causes of the elements; who do not know liberation; who do not know the causes of liberation; who do not know the Path; who do not know the causes of the Path; who do not know afflictions; who do not know the causes of afflictions; who do not know giving; who do not know the causes of giving.
They are those who do not know the past limit nor the future limit; who do not know the causes of the former and later limits; who do not know saṃsāra; who not know the causes of saṃsāra; who do not know the defiled; who do not know the causes of the defiled; who do not know exhaustion and non-exhaustion; who do not know existence and non-existence; who do not know limit and non-limit; who do not know quiescence and non-quiescence; who do not know cognition and non-cognition; who do not know nature and non-nature; who do not know arising and non-arising; and who do not know cessation and non-cessation.
Youth, if virtuous men and virtuous women wish to accomplish the Dhāraṇī as described above, they should abandon and keep far from these eighty kinds of unwholesome persons.”
At that time, the World-Honored One spoke these verses:
If one is unable to understand the limit of the arising of the eye and the limit of its exhaustion, such a person is deluded with regard to Universal Holding, and the wise should keep far from him.
If one is able to understand that the eye is without self and without sentient being, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand thatthe limit of the arising of the eye is free from words, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the peace of the eye is without abiding, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the self-nature of the eye is without abiding, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the eye is without transformation and without form, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the eye is unborn, and that its nature is quiescent extinction, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the self-nature of the eye is free from names and characteristics, and cannot be expounded, praised, or indicated by the Buddhas, such a person abides in Universal Holding, and the wise should draw near to him.
If one is able to understand that the self-nature of the eye is free from names and characteristics, and that there is no one who can conceive it, uphold it, or expound it, such a person abides in Universal Holding, and the wise should draw near to him.
Thus, the nature of Universal Holding is not something that can be explained or distinguished by words. It has no directions or locations, and it is not reached by the mind.
This Dharma has no delight and does not abide in anger. It is unmoving like the king of mountains. Though there is speaking, there is no attainment.
Universal Holding in reality does not exist, and the self does not exist either. If the self-nature of the self is empty, then Universal Holding also does not exist.
The self-nature of Universal Holding is empty, yet the foolish conceive it as existing. From such false discrimination, when they do not hear it, they give rise to sorrow and affliction.
If one discriminates between the nature of craving and the emptiness of Universal Holding, such two kinds of discrimination are ultimately unattainable.
If one understands that emptiness itself is empty, then Universal Holding is also not existent. Even the factors of Bodhi and Samādhi are empty.
If there are those who are able to understand Universal Holding, emptiness, and up to Samādhi, then with regard to the eye they are also able to understand.
If one truly and correctly understands the limit of the exhaustion of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the limit of the arising of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the limit of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the peace of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the transformations of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the non-existence of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the unborn of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the cessation of the eye, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the limit of the exhaustion with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the limit of the arising with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the limit with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the peace with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the cognition with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the non-existence with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the unborn with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one truly and correctly understands the cessation with regard to eye’s transformations, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
If one neither clings to nor gives rise to the thought that the past limit of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the limit of the exhaustion of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the limit of the arising of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the limit of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the peace of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the transformations of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the non-existence of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the unborn of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought that the cessation of the eye is unchanging and without differing characteristics, then he abides in the gate of Universal Holding.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
Craving, anger, ignorance, fury, pride, jealousy, deceit, stinginess, sorrow, and affliction—these faults, defilements, poisoned arrows, torrents, and black and white karma—are neither arising nor ceasing, neither departing nor coming, neither moving nor differing, neither constructed nor acting.
They are neither light nor darkness, and they are not the turning that abandons the torrent. They are without exhaustion and without abiding, neither acting nor non-acting, not words, not objects of grasping, neither going out nor entering.
Discrimination, false imagination, and the like are also thus. The sixty-two gateways, each in accordance with its own meaning, are all likewise such.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the the past limit of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the limit of the exhaustion of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the limit of the arising of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the limit of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the peace of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the transformations of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the non-existence of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the unborn of the eye, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the supreme or inferior of the cessation of the eye, then he abides in the gate of Universal Holding.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
If one neither clings to nor gives rise to the thought of the unchanging of the earth, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the unborn of the earth, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the uncease of the earth, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the realization characteristic of the earth, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the renunciation characteristic of the earth, then he abides in the gate of Universal Holding.
If one neither clings to nor gives rise to the thought of the wishlessness characteristic of the earth, then he abides in the gate of Universal Holding.
With regard to the non-abiding characteristic of the earth, there is absence of coming and no going, the absence of boundary and exhaustion, the absence of concurrence and nonconcurrence, the absence of names, conceptualization, examination, and cyclic flow, the absence of cultivation or correction, verbal expression or indication. It is quiescent and without reliance.
The establishments of mindfulness and the right efforts, the bases of supernormal power, the faculties and the powers, the factors of awakening, and the fearless path—
If one neither clings to nor gives rise to the thought of such dharmas of the earth, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the non-engagement of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the non-depart of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the non-characteristic of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the wishlessness of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the non-abiding of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the unborn of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
If one neither clings to nor gives rise to the thought of the unceasing of self, then with regard to the gate of Universal Holding, one will ultimately accomplish it.
The past and future limits of the eye are far removed from annihilation and permanence. Through causes and conditions, their self-nature is empty; this is what the Guide teaches by skillful means.
If, when expounding the Dharma, one engages in discriminating the characteristics of the eye, that person is engaging in false discrimination and cannot be called one who truly expounds the Dharma.
If, when contemplating the Dharma, one engages in discriminating the characteristics of the eye, that person is engaging in false discrimination and cannot be called one who contemplates the Dharma.
If, when cultivating the Dharma, one engages in discriminating the characteristics of the eye, that person is engaging in false discrimination and cannot be called one who cultivates the Dharma.
If one understands the emptiness of the eye, then one does not incline toward Bodhi; for such a person, the Buddhas constantly appear before him and expound the Dharma.
If one does not understand the eye, then one cannot understand form; if one is able to understand the eye, then with regard to form one is likewise able to understand.
If one is able to understand the eye, then with regard to form one is likewise able to understand; if with regard to form one is able to understand, then with regard to the eye one is likewise able to understand.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
If, when expounding the Dharma, one engages in discriminating the characteristics of causes, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating the characteristic of peace, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating the characteristics of the path, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating the characteristics of emptiness, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating accumulation, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating things, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If, when expounding the Dharma, one engages in discriminating the grasping of the eye, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If one does not understand the eye, craving will arise; if one is able to understand the eye, craving will not arise.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.
If, when expounding the Dharma, one engages in discriminating the various elements, that person is engaging in false discrimination and cannot be called one who expounds the Dharma.
If one does not regress with regard to commitments, comprehends the emptiness of nature, and attains the various Samādhi-gates, such a person is able to expound the Dharma well.
If one does not regress with regard to commitments and, with respect to the eye, is free from discrimination, then by virtue of non-discrimination, such a person is able to expound the Dharma well.
If one is unable to understand the emptiness of the nature of the eye, then one is deluded regarding the self-nature of the eye. Because one is unable to understand, such a person should not expound the Dharma.
If one is able to understand the emptiness of the nature of the eye, then one knows the self-nature of the eye. Because one is able to understand, such a person should expound the Dharma.
If one is unable to understand the emptiness of the nature of the eye, then one is deluded regarding the self-nature of phrases. Because one is unable to understand, such a person should not expound the Dharma.
If one is able to understand the emptiness of the nature of the eye, then one knows the self-nature of phrases. Because one is able to understand, such a person should expound the Dharma.
If one is unable to understand the emptiness of the nature of the eye, then one is deluded regarding the self-nature of passages. Because one is unable to understand, such a person should not expound the Dharma.
If one is able to understand the emptiness of the nature of the eye, then one knows the self-nature of passages. Because one is able to understand, such a person should expound the Dharma.
If one is unable to understand the emptiness of the nature of the eye, then one is deluded regarding the self-nature of names. Because one is unable to understand, such a person should not expound the Dharma.
If one is able to understand the emptiness of the nature of the eye, then one knows the self-nature of names. Because one is able to understand, such a person should expound the Dharma.
If one is unable to understand the emptiness of the nature of the eye, then one is deluded regarding the self-nature of form. Because one is unable to understand, such a person should not expound the Dharma.
If one is able to understand the emptiness of the nature of the eye, then one knows the self-nature of form. Because one is able to understand, such a person should expound the Dharma.
If one is unable to understand the emptiness of the nature of the eye and relies upon worldly characteristics to discriminate, then one is unable to skillfully accord with and tame sentient beings.
If one is able to understand the emptiness of the nature of the eye and does not rely upon characteristics to discriminate, then one is able to skillfully accord with and tame sentient beings.
If one does not understand the existence and non-existence of the eye and expounds the Dharma among the assembly, that person clings to gain and offerings, and no one will believe or accept what is taught.
If one is able to understand the existence and non-existence of the eye and expounds the Dharma among the assembly, that person does not cling, and all will believe and accept.
If one is unable to understand the emptiness of the nature of the eye and sits upon the Dharma seat, even if one extensively expounds many parables, no one will believe or accept.
If one is able to understand the emptiness of the nature of the eye and sits upon the Dharma seat, then whatever various parables are spoken, all will believe and accept.
The ear, nose, tongue, body, and mind, the six objects, the four great elements, and up to the names arising in the world, are all likewise.”
At that time, after the World-Honored One had spoken this sūtra, the Youth Moonlight and the great assembly, together with all the devas, humans, asuras, gandharvas, and others in the world, having heard what the Buddha had taught, were all greatly delighted. They faithfully accepted it and practiced accordingly.
Dharma Torch 