chapter 6

Chapter 6: The Mantra of Purification

At this time, the bodhisattva Lion Form Unrestricted Light, together with countless beings at the assembly, from his seat stands up, let bare the right shoulder, kneels down the right knee, holds the palms together respectfully and bow down to the feet of the Blessed One, they use various incense, flowers, banners and canopies to offer, and say, Blessed One, what are the factors contributing to the Bodhi mind? What is the Bodhi mind? Blessed One, the place where Bodhi abides does not have a present mind, does not have a future mind, nor a past mind; if the mind is separated from Bodhi, there can be no Bodhi mind. Bodhi cannot be expressed, the mind is also without forms, without habits, not acted upon; there is also no sentient being, and they cannot be known. Blessed One, how can one know such a profound meaning of the Dharma? The Blessed One says, child of the lineage, just so, just so, Bodhi is miraculous, there is no habit and action. If the mind is separated from Bodhi, there can be no Bodhi mind. Bodhi cannot be expressed, the mind is also inexpressible, without forms, without habits, not acted upon; there is also no sentient being. Why, because Bodhi and the mind are suchness of the character, the acquisition of capability and acquisition of basis are equal. However, child of the lineage, it is not that there is no methods and yet (there is) an understanding. If a great bodhisattva understands it as such, this is called consummating all methods, and skillful at speaking of the Bodhi and the Bodhi mind. The mind is just the same, and so are sentient beings. In it, there can be no two shores (sides). Why, because all methods are unproduced. As such there can be no Bodhi, the name of Bodhi cannot have; sentient beings and the name of beings cannot have, Hearer and  the name Hearer cannot have, Solitary Enlightened One and the name Solitary Enlightened One cannot have; bodhisattva and the name of Bodhisattva cannot have, Tathagata and the name Tathagata cannot have (exist); cultivating virtues and not cultivating virtues cannot exist; the name of cultivating virtue and not cultivating virtue cannot exist. Since there is no existence, one stands still in emptiness, and this is the reason why merit is created.

Child of the lineage, just like the jaded mount Sumeru which benefits all, the Bodhi mind benefits all sentient beings, and this is the cause (factor) of offering, the first paramita. Just like the earth sustaining all phenomenon and things, this is the cause (factor) of keeping the precepts, the second paramita. Just like the lion having great might, it does not fear whle walking alone, this is the cause (factor) of patience, the third paramita. Just like the great strength of the wind, courageous and agile, an irreversible mind, this is the cause (factor) of exerting effort, the fourth paramita. Just like the palace made from the 7 precious substances, having the 4 leading paths and cool wind blowing to the 4 doors, giving rise to bliss and joy, the storing place of none thinking is just the same, satisfying all needs, this is the cause (factor) of meditation, the fifth paramita. Just like the bright sun shining forth brilliantly, this mind quickly destroys ignorance and obstacles, this is the cause (factor) of wisdom, the sixth paramita (perfection). Just like the business leader who satisfies all want, this mind surpasses the dangerous path of birth and death, reaping the gold and jewel of merits, this is the cause (factor) of means, the third paramita. Just like the bright full moon, this mind is pure and sufficient towards all situations, this is the cause (factor) of vows, the eighth paramita. Just like the free and independent general of the wheel turning king, this mind embellishes the world, infinite merits to benefit the sentient beings, this is the cause (factor) of capability (power), the ninth paramita. Just like space and the wheel turning king, this mind towards all situations (which) do not present any obstacles, having attained the position of freedom, arriving at the position of abisheka this is the cause (factor) of knowledge, the tenth paramita. These are the 10 factors of the Bodhi mind. You should cultivate these 10 factors.

Child of the lineage, a great bodhisattva accomplishes the paramita of offering by the following 5: Faith, compassion, not having the mindset of wishing for lust, accepting all sentient beings equally, praying for the attainment of the Buddha’s wisdom. This is the great bodhisattva accomplishing the offering paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of keeping the precepts by the following 5: body, speech and mind must be pure, not becoming the cause of suffering to the sentient beings, close the doors of the evil ways and opening the doors of the benign paths (good realms), surpassing the positions of Hearers, Solitary Enlightened beings, and finally accomplishing all kinds of merits and virtues. This is the great bodhisattva accomplishing the keeping precept paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of patience by the following 5: eliminating the defilement of lust and anger, not sparing in one’s life, not wishing to have an uneventful life, and thinking of deeds committed in the past, capable of enduring hardship, generating the heart of compassion to accomplish the good roots of virtue for the sentient beings, and finally acquiring the profound forbearance for the unproduced Dharma. This is the great bodhisattva accomplishing the patience paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of exerting effort by the following 5: Not wanting to live with all kinds of defilement, not enjoying bliss when the roots of virtue or merits are insufficient, not tired of the difficult ascetic works, using the great compassion to benefit sentient beings, using the means to help sentient beings completely reach their maturity, and finally praying to attain the position of irreversibility.This is the great bodhisattva accomplishing the exerting effort paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of non-thinking by the following 5 acts: Keeping the benign Dharma together and not losing them, often wish to become liberated, not getting stuck in either side, wishing to acquire supernatural abilities to fulfill the roots of virtues for sentient beings, purifying the Dharma realm, eliminating the stain of the mind, and finally eliminating the root of defilement of sentient beings.This is the great bodhisattva accomplishing the non-thinking paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of wisdom by the following 5 acts: Often staying near the Tathagatas, bodhisattvas and sages, not getting enough of Them, often listening to the profound Dharma of the Tathagatas, not getting enough of It, often likes to distinguish the the impossible-to-imagine true basis of perception and the layman basis of perception, quickly eliminating all wrong perception pertaining to the Way, and wrong perception pertaining to the phenomenon (kiến hoặc tu hoặc), and finally well-versed in the 5 methods, which includes all the techniques of the world. This is the great bodhisattva accomplishing the wisdom paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of the means by the following 5 acts: Thoroughly understand all kinds of liking, preference, defilement and the wish, virtues of the sentient beings, knowledgeable of infinite methods to counter these (above mentioned), free to enter and awake from the Great compassion Samadhi, vowing to cultivate fully all methods of the paramitas, and finally consummating and understand completely Buddha Dharma, keeping them without missing. This is the great bodhisattva accomplishing the means paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of vows by the following 5 acts: The mind abides in the fact that the Dharma is unproduced, undestroyed, not having or not not-having birth (phi hữu vô), staying away from all stains, portray the purity, the mind can stay still and observe the profound, miraculous meaning of the Dharma, sublimating all thoughts, the mind rests comfortably in the suchness of the non-acting mind, unmoving, non-different (not separate), non-shifting, often abiding in the lay person basis of thought for the purpose of benefiting the sentient beings, and finally is the mind resting in the parallelism of observation (chỉ quán) This is the great bodhisattva accomplishing the vows paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of power by the following 5 acts: using the power of the right views and wisdom to consummate and understand the mind and practice of the sentient beings (whether good or bad), helping sentient beings enter into the miraculous and profound Dharma,  knowing exactly that sentient beings stay in the cycle of birth and death because of (and depending on) their karma, using the power of the right views and perception to distinguish and know the sentient beings’ 3 kinds of characters and habits (căn tánh), and finally making them cultivate the good roots of virtue, mature the virtue and become liberated. This is the great bodhisattva accomplishing the power paramita. Child of the lineage, a great bodhisattva accomplishes the paramita of wisdom by the following 5 acts: Towards the methods, they can distinguish between good and bad, leaving the dark method and accept the white (benign) methods, not tired of birth-death, not desirous of Nirvana, fulfilling all wisdom and merits to attain the highest position, accepting the supreme abhisheka, completing all separate methods and the Buddha’s wisdom. This is the great bodhisattva accomplishing the wisdom paramita.           

Child of the lineage, what is the meaning of paramita? Paramita means the acquisition of the supreme benefits thanks to one’s cultivation and practice. Paramita means accomplishing and reaching the infinite wisdom, extremely profound and great. Paramita means not attaching to and placing emphasis on either the methods of cultivating virtues or the methods of not cultivating virtues. Paramita means correctly knowing and becoming enlightened, seeing correctly the sins of birth-death and the merits of Nirvana. Paramita means accepting both the wise and the ignorant. Paramita means demonstrating the miraculous Dharma complete with all precious forms. Paramita means having sufficient unbounded wisdom of liberation. Paramita means correctly distinguishing the Dharma realm and the realm of sentient beings. Paramita means attaining the position of irreversibility (in terms of) from giving to wisdom. Paramita means fulfilling the patient acceptance of the unproduced Dharma. Paramita means helping sentient beings accomplish and mature the roots of virtues and merits. Paramita means accomplishing all independent methods of the Tathagatas in the place of supreme wisdom and Bodhi. Paramita means the oneness of birth-death and Nirvana. Paramita means salvaging all. Paramita means skillfully explaining and answering the questions from those with wrongful views, and able to convert them. Paramita means turning the Dharma wheel complete with the 12 forms of practice. Paramita means no attachment, no view (prejudice?), no misunderstanding  

Child of the lineage, when It is expressed, the bodhisattva on the first ground sees these signs clearly, which is the whole great world replete with countless treasure. Child of the lineage, the bodhisattva sees clearly the manifestation of the second ground as followed, the whole world systems appear to be as flat as the palm of one’s hand, together with numerous beautiful gems and jewels. Child of the lineage, the bodhisattva sees clearly the manifestation of the third ground as followed: the bodhisattva appears as a strong warrior with solemn armors and weapons, able to subdue the enemy upon sight. Child of the lineage, the bodhisattva sees clearly the manifestation of the fourth ground as followed: there is wind blowing from the 4 directions, bringing along with it beautiful flowers and scattering them all over the earth surface. Child of the lineage, the bodhisattva sees clearly the manifestation of the fifth ground as followed: there are marvelous treasured women, beautifully adorned with strings of pearls and flower crown. Child of the lineage, the bodhisattva sees clearly the manifestation of the sixth ground as followed: there are water ponds constructed from the 7 precious substances, together with spacious roads from the 4 directions, grains of gold are scattered everywhere, all pure and stainless, the water with the 8 special qualities fills the ponds, there are also various types of lotus flowers blooming in many suitable places, and in the place where there are such lotus ponds, one can freely and leisurely walk, it is also very cooling. Child of the lineage, the bodhisattva sees clearly the manifestation of the seventh ground as followed: there are those who should have fallen to hell, but thanks to the might of the bodhisattva, they no longer do; they emerge harmless and without fear. Child of the lineage, the bodhisattva sees clearly the manifestation of the eighth ground as followed: accompanying and protecting the bodhisattva on two sides are two lion kings, the other animals are terrified. Child of the lineage, the bodhisattva sees clearly the manifestation of the ninth ground as followed: bodhisattva appears as a wheel turning king, surrounded by many servants, on the crown of the head there is a white canopy, decorated with countless precious gems. Child of the lineage, the bodhisattva sees clearly the manifestation of the tenth ground as followed: that is the golden color of the Tathagata’s body, with numerous transparent beams of light, countless Brahma kings surround and respectfully give offering, turning the miraculous and supreme wheel of Dharma.

Child of the lineage, why is the first ground called blissful and etc the tenth called Dharma cloud? Child of the lineage, on the first ground, the bodhisattva acquires the mind and wisdom that surpass the world; bodhisattva has not experienced it before and now has reached it, able to accomplish and fulfill all needs upon thought; this creates great bliss, as such, the first ground is called blissful. Even the minutest transgression of the precepts is eliminated, thus the second ground is called undefiled. The third ground is called brightness because it is impossible to subdue and shake (weaken) the countless beams of wisdom and mindfulness, taking the Dharani of Listen and Remember as the basis and essence. Using the fire of wisdom to burn all defilement, increasing light, cultivate the wisdom sense, as such, the fourth ground is called destruction (diệm). Cultivating means to develop the free supreme unimaginable wisdom that is free; this is very rare, both wrong perception pertaining to the way and to the phenomenon are very difficult to eliminate, yet the bodhisattva successfully does so, as such, the fifth ground is called difficult to attain. The sixth ground is called appearing in front of the eyes because the bodhisattva understands completely the continuity of all practice, no-sign thought appear in all (vô tướng tư duy hiện hành tất cả). The seventh ground is called perpetually practiced because the thought of no-sign has been made continuous and without any outflow, liberation and Samadhi has been extensively studied and practiced, there is no obstacle to the purity. The thought of no-sign has been freely (independently) cultivated, all defilement cannot affect, as such the eighth ground is called immovable. The ninth ground is called benign wisdom because the bodhisattva preaches the Dharma in all variations and different forms, yet it is all done so freely (tự tại), not having any attachment, increasing wisdom to the level of unrestricted freedom. The tenth ground is called cloud of the Dharma because the Dharma body is like space, wisdom like the great cloud spreading everywhere.

Child of the lineage, the ignorance in thinking of a self of the Dharma (ngã pháp), the ignorance of fearing the evil ways, these two points of ignorance creates obstacles towards the first ground. The ignorance of breaking a minor precept, the ignorance in initiating an action and a habit (hành nghiệp), these two points of ignorance creates obstacles towards the second ground. The ignorance of craving something one has not attained, the ignorance that causes obstacles towards the supreme Dharani, these two points of ignorance creates obstacles towards the third ground. The ignorance of indulging in the bliss of meditation, the ignorance of indulging in the pure and miraculous Dharma, these two points of ignorance creates obstacles towards the fourth ground. The ignorance of wanting to leave birth-death, the ignorance of wanting to reach Nirvana, these two points of ignorance creates obstacles towards the fifth ground. The ignorance of establishing a sign of the practice (tế tướng hiện hành), the ignorance of having the thought of liking signlessness, these two points of ignorance creates obstacles towards the seventh ground. The ignorance of exerting effort in observing (and seeing it as) the signless (vô tướng quán có dụng công), the ignorance of attaching to the sign of freedom (chấp tướng tự tại), these two points of ignorance creates obstacles towards the eighth ground. The ignorance of not skillful in words and meanings, the ignorance of having limited freedom in eloquence, these two points of ignorance creates obstacles towards the ninth ground. The ignorance of having limited freedom in (learning?) great supernatural powers, the ignorance of not consummating and understand the ultimately subtle and secret meaning, these two points of ignorance creates obstacles towards the tenth ground. The ignorance of having a very minute obstacle in the basis of knowing (sở tri chướng), the ignorance of having a very minute obstacle of defilement, these two points of ignorance creates obstacles towards the Tathagata ground.

Child of the lineage, the great bodhisattva cultivate the offering paramita in the first ground, cultivate keeping the precept paramita in the second ground, cultivate patience paramita in the third ground, cultivate exertion of effort paramita in the fourth ground, cultivate meditation paramita in the fifth ground, cultivate wisdom paramita in the sixth ground, cultivate skillful means paramita in the seventh ground, cultivate the vow paramita in the eighth ground, cultivate power paramita in the ninth ground, cultivate knowledge paramita in the tenth ground.

Child of the lineage, when the bodhisattva in the first ground initiates (generate) the thought of that ground, miraculous gold and jewel will appear when bodhisattva cultivates the Samadhi. When the bodhisattva in the second ground initiates (generate) the thought of that ground, loveable bliss will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the third ground initiates (generate) the thought of that ground, the state of immovability will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the fourth ground initiates (generate) the thought of that ground, the state of iirreversibility will be born when bodhisattva cultivates that Samadhi. When the bodhisattva in the fifth ground initiates (generate) the thought of that ground (level), flowers, pearls and ivories will appear when bodhisattva cultivates the Samadhi. When the bodhisattva in the sixth ground initiates (generate) the thought of that ground, the bright light coming forth from the sun will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the seventh ground initiates (generate) the thought of that ground, the realization (becoming reality) of whatever is wished for will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the eighth ground initiates (generate) the thought of that ground, the enlightenment in the present life (in front of one’s eyes?) (hiện tiền chứng ngộ) will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the ninth ground initiates (generate) the thought of that ground, the treasury of wisdom will be born when bodhisattva cultivates the Samadhi. When the bodhisattva in the tenth ground initiates (generate) the thought of that ground, the great and strong exertion of effort will appear when bodhisattva cultivates the Samadhi. Child of the lineage, such are the ten initiation of the thought of cultivation of the great bodhisattva.

Child of the lineage, the great bodhisattva on the first ground acquires a mantra called Relying on the strength of merit. This mantra is spoken by Tathagatas as numerous as grains of sand in one Ganges river to support and protect the great bodhisattva on the first ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the first ground. At this time, the Tathagata speaks of the mantra: Tadyatha purni mantrate tuhu tuhu tuhu yava surya avabhasati yava candra cukuti tavata raksa mam canda pariharam kuru svaha

Child of the lineage, the great bodhisattva on the second ground acquires a mantra called Often Skillful in abiding in bliss and joy. This mantra is spoken by Tathagatas as numerous as grains of sand in two Ganges rivers to support and protect the great bodhisattva on the second ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the second ground. At this time, the Tathagata speaks of the mantra: Tadyatha untali siri siri untali tannam jantu jantu untali huru huru svaha

Child of the lineage, the great bodhisattva on the third ground acquires a mantra called Difficult to Defeat (Overcome) Power. This mantra is spoken by Tathagatas as numerous as grains of sand in three Ganges rivers to support and protect the great bodhisattva on the third ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the third ground. At this time, the Tathagata speaks of the mantra: Tadyatha tantaki pautaki karati keyuri tantili svaha

Child of the lineage, the great bodhisattva in the fourth ground acquires a mantra called The Great Benefit. This mantra is spoken by Tathagatas as numerous as grains of sand in four Ganges rivers to support and protect the great bodhisattva on the fourth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the fourth ground. At this time, the Tathagata speaks of the mantra: Tadyatha siri siri damini damini darii Sdariniri sirini vicara paci pacina pandamite svaha

Child of the lineage, the great bodhisattva in the fifth ground acquires a mantra called Solemn merits and Virtues. This mantra is spoken by Tathagatas as numerous as grains of sand in five Ganges rivers to support and protect the great bodhisattva on the fifth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the fifth ground. At this time, the Tathagata speaks of the mantra: Tadyatha hari harini cari carini karamani samkramani samb suni cambani stauvani mohani sijabuhe svaha

Child of the lineage, the great bodhisattva in the sixth ground acquires a mantra called Full and Complete Knowledge and Wisdom. This mantra is spoken by Tathagatas as numerous as grains of sand in sixth Ganges rivers to support and protect the great bodhisattva on the sixth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the sixth ground. At this time, the Tathagata speaks of the mantra: Tadyatha vitori vitorim arini marini kiri kiri vitohanti ruru ruru curu curu durva duruva sasa saccha varisa svasti sasvasattvanam siddhyantu maya mantra padani svaha

Child of the lineage, the great bodhisattva in the seventh ground acquires a mantra called Great Supreme Virtues of the Dharma. This mantra is spoken by Tathagatas as numerous as grains of sand in seven Ganges rivers to support and protect the great bodhisattva on the seventh ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the seventh ground. At this time, the Tathagata speaks of the mantra: Tadyatha jaha jaharu jaha jaharu viduke viduke amrta khani vrsani vairu cani vairucike varuvatti vidhibike bhandin varini amrtike babujaja babujayu svaha.

Child of the lineage, the great bodhisattva in the eighth ground acquires a mantra called Infinite Treasures. This mantra is spoken by Tathagatas as numerous as grains of sand in eight Ganges rivers to support and protect the great bodhisattva on the eighth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the eighth ground. At this time, the Tathagata speaks of the mantra: Tadyatha siri siri sirini mite mite kari kari heru heru heru curu curu vandani svaha

Child of the lineage, the great bodhisattva in the ninth ground acquires a mantra called Infinite, Countless Doors to the Dharma. This mantra is spoken by Tathagatas as numerous as grains of sand in nine Ganges rivers to support and protect the great bodhisattva on the ninth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the ninth ground. At this time, the Tathagata speaks of the mantra: Tadyatha hari candarike kulamabhate torisi bata batasi siri siri kasiri kapisiri svasti sarva sattvanam svaha

Child of the lineage, the great bodhisattva in the tenth ground acquires a mantra called Destroying the Vajra Mountain. This mantra, which has auspicious sentences and words that bring one to the position of abisheka is spoken by Tathagatas as numerous as grains of sand in two Ganges rivers to support and protect the great bodhisattva on the tenth ground. Whoever chant this mantra will be liberated from all fears such as fear of the tigers, wolves, lions, and other beasts, wicked demons, evil people, malicious gods, enemies, bandits, disasters and other kinds of suffering. Such a bodhisattva is able to overcome the above 5 obstacles, not forgetting the tenth ground. At this time, the Tathagata speaks of the mantra: Tadyatha sidhi susidhe mocani moksani vimukti amale vimale nirmale mogalehiranyagarbhe ratnagarbhe samantabhadre sarvante sthani manasi ambuti antibuti acare virase annti amrta arase virase brahma brahmane purni purana nautrate svaha.

At this time, the bodhisattva Unrestricted Light of the Lion form, having listened to the Tathagata speak of such inconceivable mantras, from His seat stands up, lets bare the right shoulder, kneel down the right knee and holds the palms together respectfully, bows down to the feet of the Blessed One and uses the following verses to praise the Blessed One.

I bow down to the One

Who cannot be compared (with anything)

And bow down to the methods

Of leaving the signs

The sentient beings who have lost

The correct perception

 Only the Tathagata can salvage them

The bright eyes of wisdom

That the Blessed One has

Do not see any signs of the methods

Yet Buddha uses the correct Dharma eyes

To shine everywhere, inconceivably everywhere

Do not see any Dharma that is born

Or a Dharma that is destroyed

Because of such equal perception (seeing)

Buddha has reached

The position of the Unsurpassed

Not destroying (eliminating) towards birth-death

Not abiding in Nirvana

Since Buddha is not attached

To such 2 separate shores

The Blessed One truly attains Nirvana

Towards that which is pure

And that which consists of defilement

Buddha knows them as of one taste

Since Buddha does not distinguish

Such (2) Dharma like this

Buddha has achieved

The supreme purity

The body of the Tathagata

Which has no boundary, limit

Does not speak of even one word

As such Buddha satisfies all His Disciples

With the rain of the righteous Dharma

What the Tathagata perceives

The forms of sentient beings

All kinds of them

Are all empty

However, towards those who are suffering

Buddha often raises help for them

Suffering and bliss

Permanence and impermanence

Self, non-self

All those perceptions and views

Are not one

And not different

Not born, not destroyed

All such meanings are many, they are numerous

It has variations and difference

Because of the manner of speech

Just like the sound

Echoing from a cave

 Only the Tathagata understands this clearly

The nature of all Dharma

Essentially has no difference, no distinction

As such, there can be no different vehicles

However, to save the sentient beings

Buddha speaks of the three vehicles

The Great Freedom Brahma King, at that time from his seat stands up, let bare the right shoulder, kneels down the right knee, holds the palms together respectfully and bow down to the feet of the Blessed One and says, Blessed One, this Sutra of the Golden Light is rare, hard to measure and understand, the first, middle and ending parts are all skillful, diction and meanings are complete, accomplishing the whole of Buddha Dharma. Whoever can uphold this Sutra, that person at the same time return the favor offer gratitude to the Tathagatas. The Blessed One says, just so, gentleman, just as what you speak. Child of the lineage, anyone listening to this Sutra are all those are irreversible from Unsurpassed Enlightenment, why is that so, gentleman, it is because these people have matured their roots of virtues in the position of the bodhisattva who never turns away. This sutra is the hallmark of the Buddha Dharma, the king of sutra, thus you should listen, accept, keep in mind, analyze and recite to memory. Why is that so, child of the lineage, it is because anyone who has not sown the roots of virtues, not yet matured their roots of virtues, not staying near the Tathagatas are unable to listen to this miraculous Dharma. Thus, any son or daughter of the lineage who listens to this will eliminate all obstacles and practice purity; they often see the Tathagatas, never parting from them and the virtuous friends, those who are excellent; they often listen to the Dharma, standing firmly in the position of one who never turns away, attaining many excellent Dharani, non-increasing and non-decreasin- these are the dharani Stamp of the Ocean generating miraculous virtues, the dharani Understanding completely the mind, thought and language of sentient beigns, the dharani Full whole Sun shining forth stainless light rays, the dharani Full Moon shining forth light, the dharani Destroying confusion and ignorance, Streaming forth the flow of merits, the dharani Destroying the Vajra Mountain, the dharani Speaking about the Treasure of the cause of Arising and the Meaning that cannot be expressed, the dharani Thoroughly Understand the Rule and Sound of the true Language, the dharani Pure Void air as the stamp of the mind, the dharani Boundless Buddha body transforming in all ways. Child of the lineage, if one attains all these non-increasing, non-decreasing dharani, this great bodhisattva will be able to appear as and transform into bodies of Buddha in the world in the ten directions, speaking the supreme Dharma, in all forms of knowledge; towards the suchness of the methods, that person does not move nor abide, not coming or going away; accomplishing the roots of virtues for sentient beings and yet not seeing anyone as having matured; demonstrate the practice yet does not move away from or abide in language, not coming or going, acquiring non-birth, non-destroyed in the place of birth-death. Why does one say that there is no coming or leaving of the practice? Since the nature of the Dharma has no separateness, no difference. When the Tathagata speaks of this chapter, there are 30000 great bodhisattvas who have obtained the patient acceptance of the unproduced Dharma, countless bodhisattvas no longer turn away from complete Enlightenment, countless monks and nuns acquire the pure Dharma eyes, countless sentient beings generate the thought of enlightenment. At that time, the Tathagata speaks the following verses:

The supreme Dharma that is able to

Reverse the stream of birth and death

The Dharma that is Ultimately miraculous

And hard to find

Beings who are blinded by lust and greed

Are unable to see

As such they experience suffering

At this time, the whole assembly stands up, bow down to the feet of the Blessed One and say, Blessed One, wherever the Sutra of the Golden Light is taught, we will arrive to listen. We will give benefits and bliss to the teacher who speaks of this Sutra, so that he can be free from all obstacles, mind and body all serene and joyful. We will frequent that priest and whole-heartedly make offering to him. We will also help those who listen to this Sutra attain joy and happiness; their native country will be free from bandits and foreign invaders, terrors will not be born, no hunger or thirst, no disasters, all such sufferings are eliminated, and the people themselves thrive and grow populous. In the place where this Sutra is spoken we will turn It into a Gaya (place where Buddhist rituals are performed). Devas, human, animals should not step on that place with filth and stain, why is that so, the place where this Sutra is spoken is equivalent to the Stupa honoring the Tathagatas, one should makes offering using flowers, incense, canopies made of silk, and we will also protect that area, not letting that place degrade. The Tathagata says to the assembly, children of the lineage, you should diligently practice this Supreme and miraculous Sutra, by doing so, you help maintain the lineage of Dharma and make it abide long in the world.