Chapter 6: The Dhāraṇīs of Complete Purification

6.1Then the bodhisattva mahāsattva Blazing Light Rays of Unhindered Traits of Lions, together with an entourage of countless millions, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed his head down to the Bhagavat’s feet, and made an offering to the Bhagavat of a variety of flowers, perfumes, precious banners, flags, and parasols.

6.2Then he inquired of the Bhagavat, “Bhagavat, through how many causes and conditions is the enlightenment mind attained? What is the enlightenment mind? Bhagavat, in enlightenment there is no perception of a present mind, there is also no object of perception as a future mind, and there is no object of perception as a past mind. There is also no object of perception as an enlightenment mind that is other than enlightenment. Enlightenment cannot be described in words, and also the mind is not a form, it is not a characteristic, it is not a thing or an action, it is not composite, and there is no object of perception or comprehension of ‘a being.’ Therefore, Bhagavat, how should the meaning of this profound Dharma be known?”

6.3“Noble one, it is like that, it is like that,” said the Bhagavat. “There is no object of perception as enlightenment’s substance or an extremely sublime activity that accomplishes it. Also there is no enlightenment mind apart from enlightenment. Therefore, enlightenment is indescribable. Also mind is indescribable, has no form or feature, has no substance or action, and is immaterial, and also there is no object of perception as ‘beings.’

6.4“Why is that? [F.61.b] It is because both enlightenment and mind are the same in their true nature, and because that which acts and that which is acted upon are the same. Nevertheless, it is not that the Dharmas cannot be known.

6.5“Noble one, bodhisattva mahāsattvas have realized in that way the Dharmas that are to be known, and they perfectly teach enlightenment and the enlightenment mind. Enlightenment is not the past, it is not the future, and it is not even the present, and the mind is the same as that. Beings are also like that. In this there are no two characteristics as objects of perception. Why is that? It is because phenomena are unborn. Enlightenment has no object of perception. Even the name enlightenment does not exist as an object of perception. Beings and the name beings do not exist as objects of perception. Śrāvakas and the name śrāvakas do not exist as objects of perception. Pratyekabuddhas and the name pratyekabuddhas do not exist as objects of perception. Bodhisattvas and the name bodhisattvas do not exist as objects of perception. Buddhas and the name buddhas do not exist as objects of perception. Conduct and the name conduct do not exist as objects of perception. Nonconduct and the name nonconduct do not exist as objects of perception. In this way, because of their not being objects of perception, they remain in all extinguished phenomena. These are produced on the basis of the good roots of merit.

6.6“Noble one, it is like this: as an analogy, Sumeru, the precious king of mountains, is beneficial for everyone; in the same way, this enlightenment mind is beneficial for beings and therefore is the cause of the first perfection of generosity.

6.7“Noble one, it is like this: as a further analogy, the great earth supports many things, and as the enlightenment mind is like that, it is the cause of the second perfection of correct conduct. [F.62.a]

6.8“It is like this: as a further analogy, the great powerful lion travels alone without fear, and in that way, the enlightenment mind is free of fear and alarm, and therefore it is the cause of the third perfection of patience.

6.9“It is like this: as a further analogy, Nārāyaṇa’s wind wheel is powerful and fast, and in that way, the enlightenment mind cannot be influenced, and therefore it is the cause of the fourth perfection of diligence.

6.10“It is like this: as a further analogy, a divine palace made of the seven precious materials has four successive staircases and four doors through which very cool air blows, giving a pleasant sensation. In that same way, the enlightenment mind seeks for the treasure of the qualities of meditative stability and increases it, and therefore it is the cause of the fifth perfection of meditation.

6.11“It is like this: as a further analogy, the disk of the sun spreads light rays, and in that same way, the enlightenment mind always quickly defeats the darkness of the ignorance of saṃsāra, and therefore it is the cause of the sixth perfection of wisdom.

6.12“It is like this: a head merchant fulfills the prayers in everyone’s minds, and in that same way, the enlightenment mind passes over the frightening path of saṃsāra and obtains the jewels of good qualities, and therefore it is the cause of the seventh perfection of superior knowledge in skillful methods.

6.13“It is like this: the moon when pure and full is not darkened, and in that same way, this enlightenment mind makes all conduct perfectly pure, and therefore it is the cause of the eighth perfection of prayer.

6.14“It is like this: the prime minister who is in charge of a cakravartin king’s army has the power of the fulfillment of wishes, and in that same way, this enlightenment mind brings a vast benefit to beings through immeasurable qualities, and a completely pure and well-adorned buddha realm; therefore, it is the cause of the ninth perfection of strength. [F.62.b]

6.15“It is like this: in the same way as space and a cakravartin, this enlightenment mind is unimpeded and present in all fields of activity and has attained independence and has reached the level of empowerment; therefore, it is the cause of the tenth perfection of knowledge.

“You should diligently train in ten such causes.

6.16“Noble one, the bodhisattva mahāsattvas complete the perfection of generosity through five qualities. What are those five? They are (1) the power of faith, (2) compassion, (3) being without a mind that seeks what is desired, (4) gathering all beings, and (5) seeking omniscient wisdom.

“Noble one, these complete the perfection of generosity of the bodhisattva mahāsattvas.

6.17“Noble one, the bodhisattva mahāsattvas complete the perfection of correct conduct through five qualities. What are those five? They are (1) the purity of the three kinds of actions; (2) not creating the causes and conditions of the kleśas of all beings; (3) closing the door to the lower existences and opening the door to the happy existences; (4) transcending the level of the śrāvakas and pratyekabuddhas; and (5) completing all merit.

“Noble one, these complete the perfection of correct conduct of the bodhisattva mahāsattvas.

6.18“Noble one, the bodhisattva mahāsattvas complete the perfection of patience through five qualities. What are those five? They are (1) the ability to subjugate the kleśas of desire and anger; (2) without cherishing one’s body and life, not seeking for happiness and pacifying perceptions; (3) accepting suffering when encountered by thinking of karma from the past; [F.63.a] (4) developing thoughts of love and compassion and ripening the good roots of beings; and (5) attaining the profound patience of the quality of birthlessness.

“Noble one, these complete the perfection of patience of the bodhisattva mahāsattvas.

6.19“Noble one, the bodhisattva mahāsattvas complete the perfection of diligence through five qualities. What are those five? They are (1) not wishing to remain with the kleśas; (2) not practicing happiness until merit has been completed; (3) not having thoughts of weariness in undergoing various hardships; (4) ripening all beings through skill in the methods of gathering and benefiting them with great love and compassion; and (5) aspiring to master the level of irreversibility.

“Noble one, these complete the perfection of diligence of the bodhisattva mahāsattvas.

6.20“Noble one, the bodhisattva mahāsattvas complete the perfection of meditation through five qualities. What are those five? They are (1) gathering good qualities and not creating thoughts; (2) always aspiring to liberation and having no attachment to the two extremes; (3) attaining the higher cognitions and ripening the good roots of beings; (4) purifying the Dharma realm and eliminating the stains of the mind; and (5) cutting through the kleśa roots of beings. [F.63.b]

“Noble one, these complete the perfection of meditation of the bodhisattva mahāsattvas.

6.21“Noble one, the bodhisattva mahāsattvas complete the perfection of wisdom through five qualities. What are those five? They are (1) always making offerings to and closely relying on all the buddhas and bodhisattvas, who have clarity and skill in methods, and not wearying or turning back; (2) always aspiring in the mind to hear the tathāgatas teach the profound Dharma without ever feeling that it is enough; (3) aspiring to examine through the sublime ultimate and relative wisdoms; (4) quickly eliminating all kleśas, which are to be eliminated through meditation; and (5) understanding the qualities of the five fields of knowledge.

“Noble one, these complete the perfection of wisdom of the bodhisattva mahāsattvas.

6.22“Noble one, the bodhisattva mahāsattvas complete the perfection of skill in methods through five qualities. What are those five? They are (1) understanding and comprehending the particular aspirations, kleśas, and mental conduct of all beings; (2) understanding clearly in the mind all the gateways of remedies in the limitless Dharmas; (3) attaining mastery of rising out of and entering into the samādhis of great love and compassion; (4) aspiring to attain ripening and excellence through meditation on the perfections; and (5) aspiring to gather and realize all the qualities of buddhahood without exception.

6.23“Noble one, these complete the perfection of skill in methods of the bodhisattva mahāsattvas. [F.64.a]

6.24“Noble one, the bodhisattva mahāsattvas complete the perfection of prayer through five qualities. What are those five? They are (1) the mind being happily at rest concerning all phenomena being primordially unborn and unceasing and neither existent nor nonexistent; (2) the mind being happily at rest having examined the sublime, supreme nature of the meaning of all Dharmas, which is pure and stainless; (3) the mind being happily at rest in the true nature of the mind that transcends all features and is uncreated, without activity, without differences, and unshakable; (4) the mind being happily at rest in relative truth because of wishing to benefit beings; and (5) the mind being happily at rest in the simultaneous practice of śamatha and vipaśyanā.

“Noble one, these complete the perfection of prayer of the bodhisattva mahāsattvas.

6.25“Noble one, the bodhisattva mahāsattvas complete the perfection of strength through five qualities. What are those five? They are (1) knowing, through the strength of true knowledge, the conduct of all beings, and the good and bad in their minds; (2) leading all beings into very profound and excellent Dharma; (3) knowing exactly and correctly the karmic factors of all beings who are circling in saṃsāra; (4) analyzing and comprehending through the strength of correct knowledge the faculties and the three natures in beings; and (5) correctly and appropriately teaching beings so that they develop good roots, ripening them and through the strength of knowledge liberating them. [F.64.b]

“Noble one, these complete the perfection of strength of the bodhisattva mahāsattvas.

6.26“Noble one, the bodhisattva mahāsattvas complete the perfection of knowledge through five qualities. What are those five? They are (1) distinguishing between good and bad qualities; (2) not rejecting but accumulating good qualities; (3) not being saddened by saṃsāra nor delighting in nirvāṇa; (4) reaching the ultimate state through possessing the practice of merit and wisdom; and (5) obtaining the supreme empowerment, and attaining the unique qualities of a buddha, and so on, and omniscient knowledge.

“Noble one, these complete the perfection of knowledge of the bodhisattva mahāsattvas.

6.27“Noble one, what is the meaning of perfection? It is like this: that which accomplishes the supreme benefit is perfection; that which completes limitless, great, profound knowledge is perfection; the mind having no attachment to qualities of conduct or nonconduct is perfection; knowing and correctly discriminating between the faults of saṃsāra and the good qualities of nirvāṇa is perfection; gathering all individuals who have ignorance and who have wisdom is perfection; teaching the various kinds of excellent, precious Dharma is perfection; [F.65.a] completing unimpeded liberation and wisdom is perfection; discriminating and knowing the nature of Dharmas and the nature of beings is perfection; reaching the state of nonregression from generosity, and so on, up to knowledge is perfection; completing the patience of the quality of birthlessness is perfection; ripening the good roots of merit in all beings is perfection; attaining enlightenment and completing the ten strengths, the four confidences, the unique qualities, and so on, of buddhahood is perfection; the realization of the nonduality of the characteristics of saṃsāra and nirvāṇa is perfection; repeatedly benefiting beings is perfection; when tīrthikas come and ask questions, teaching them correctly and converting them is perfection; turning the twelve aspects of the excellent wheel of the Dharma is perfection; and not having attachment and being free of not seeing and of faults is perfection.

6.28“Noble one, the appearance of a sign that is the omen for the first bodhisattva bhūmi is like this: all bodhisattvas see countless, innumerable trichiliocosm world realms becoming filled with various treasures of jewels.

6.29“Noble one, the appearance of a sign that is the omen for the second bodhisattva bhūmi is like this: [F.65.b] all bodhisattvas see that the ground in the trichiliocosm world realms has become as flat as the palm of the hand; has a variety of countless, innumerable, excellent colors; and is adorned by pure jewels.

6.30“Noble one, the appearance of a sign that is the omen for the third bodhisattva bhūmi is like this: all bodhisattvas see themselves as a warrior adorned in armor and defeating all their adversaries.

6.31“Noble one, the appearance of a sign that is the omen for the fourth bodhisattva bhūmi is like this: all bodhisattvas see circles of wind from the four directions scattering a variety of sublime flowers that cover the earth.

6.32“Noble one, the appearance of a sign that is the omen for the fifth bodhisattva bhūmi is like this: all bodhisattvas see bodies covered by the adornment of various precious jewelry and garlands of flowers adorning their heads.

6.33“Noble one, the appearance of a sign that is the omen for the sixth bodhisattva bhūmi is like this: all bodhisattvas see a flower pond made of the seven precious materials, with four stairways, with a bottom of gold sand, filled with perfectly clear, aromatic water that possesses the eight good qualities and is covered by blue lotuses, night lotuses, and white lotuses, and those playing within it are very happy‍—it is very pure and beyond analogy.

6.34“Noble one, the appearance of a sign that is the omen for the seventh bodhisattva bhūmi is like this: all bodhisattvas see before a bodhisattva those beings who are going to fall into the hells, but through the power of the bodhisattva they do not fall, are not even injured, and are not even terrified or frightened. [F.66.a]

6.35“Noble one, the appearance of a sign that is the omen for the eighth bodhisattva bhūmi is like this: all bodhisattvas see that to their right and left they are being guarded by lions, the kings of beasts, and an entire multitude of wild beasts are frightened and terrified of them.

6.36“Noble one, the appearance of a sign that is the omen for the ninth bodhisattva bhūmi is like this: all bodhisattvas see cakravartins encircled by retinues numbering many hundreds of thousands who are making offerings to them, and they are adorned by a variety of precious white parasols above their heads.

6.37“Noble one, the appearance of a sign that is the omen for the tenth bodhisattva bhūmi is like this: all bodhisattvas see a tathāgata with a shining golden body, with pure, immeasurable light rays, every excellence, and encircled by countless hundreds of thousands of Brahmā kings who are honoring him and making offerings to him, so that he turns the extremely excellent wheel of the unsurpassable Dharma.

6.38“Noble one, why is the first bhūmi called Perfect Joy? It is like this: first, a mind that transcends the world, which had never been previously attained, is attained at this time, and then there is the great accomplishment that is what had been prayed for, and therefore a perfect joy arises; that is why the first bhūmi is called Perfect Joy.

6.39“The second bhūmi is called Stainless because it is completely purified of all extremely subtle stains and of errors in conduct. [F.66.b]

6.40“The third bhūmi is called Shining because there is the radiance of the light rays of measureless wisdom and samādhi, which cannot be destabilized, cannot be overcome, and which is the root of the power of retention that holds whatever has been heard.

6.41“The fourth bhūmi is called Blazing because there is the fire of wisdom that incinerates all kleśas and increases the radiance of light, and there is the meditation on the factors of enlightenment.

6.42“The fifth bhūmi is called Difficult Training because there is the mastery of the supreme knowledge of meditation though skillful methods, which is extremely difficult to attain, and the kleśas that are difficult to subjugate through the paths of seeing and meditation are subjugated.

6.43“The sixth bhūmi is called Manifested because there is the clear manifestation of the continuity of the Dharma of conduct and the manifestation of all featureless mentation.

6.44“The seventh bhūmi is called Gone Far because there are no obstacles to that which is stainless, because of featureless mentation, because there is long meditation in liberated samādhi, and because that bhūmi is pure and unhindered.

6.45“The eighth bhūmi is called Unwavering because through attainment of the mastery of featureless mentation, the kleśas are unable to cause instability.

6.46“The ninth bhūmi is called Perfect Understanding because through the mastery of teaching all the various different kinds of Dharma, there is an increase of wisdom that is without faults or dependence and there is the attainment of unimpeded power.

6.47“The tenth bhūmi is called Cloud of Dharma because the Dharma body is like the sky, and wisdom, having become like a great cloud, pervades everything.

6.48“Noble one, the first bhūmi is obscured by these two kinds of ignorance: the ignorance of attachment to the features of self and phenomena, and the ignorance of being afraid and terrified of the lower existences of saṃsāra. [F.67.a]

6.49“The second bhūmi is obscured by these two kinds of ignorance: the ignorance of the lack of awareness of subtle points in the trainings so that they are transgressed, and the ignorance that adopts various kinds of activities.

6.50“The third bhūmi is obscured by these two kinds of ignorance: the ignorance of the craving that wishes to attain what has not been attained, and the ignorance that obscures the superior powers of retention.

6.51“The fourth bhūmi is obscured by these two kinds of ignorance: the ignorance that delights in the flavor of resting in meditation, and the ignorance of craving for pure, extremely excellent qualities.

6.52“The fifth bhūmi is obscured by these two kinds of ignorance: the ignorance of rejecting saṃsāra and the ignorance of seeking for nirvāṇa.

6.53“The sixth bhūmi is obscured by these two kinds of ignorance: the ignorance of movement within the practice, and the ignorance of the manifest appearance of features.

6.54“The seventh bhūmi is obscured by these two kinds of ignorance: the ignorance of directly engaging in subtle features, and the ignorance of delighting in featureless mentation.

6.55“The eighth bhūmi is obscured by these two kinds of ignorance: the ignorance of exertion in meditation on featurelessness, and the ignorance of attachment to attaining power over features.

6.56“The ninth bhūmi is obscured by these two kinds of ignorance: the ignorance of not being skilled in the limitless meanings and the limitless names, words, and letters that are to be taught, and the ignorance of not having attained the power of eloquence as wished for.

6.57“The tenth bhūmi is obscured by these two kinds of ignorance: the ignorance of not having attained mastery over manifesting miracles, and the ignorance of not comprehending very subtle, secret activities. [F.67.b]

6.58“The bhūmi of buddhahood is obscured by these two kinds of ignorance: the ignorance of the obscuration caused by the subtle objects of knowledge in the entire field of experience, and the ignorance of the negative propensities of extremely subtle kleśas.

6.59“Noble one, the bodhisattva mahāsattva who is on the first bhūmi practices the perfection of generosity; on the second bhūmi practices the perfection of correct conduct; on the third bhūmi practices the perfection of patience; on the fourth bhūmi practices the perfection of diligence; on the fifth bhūmi practices the perfection of meditation; on the sixth bhūmi practices the perfection of wisdom; on the seventh bhūmi practices the perfection of skill in methods; on the eighth bhūmi practices the perfection of prayer; on the ninth bhūmi practices the perfection of strength; and on the tenth bhūmi practices the perfection of knowledge.

6.60“Noble one, through the first development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is a superior jewel; through the second development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is beautiful; through the third development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is difficult to destabilize; through the fourth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is irreversible; through the fifth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of precious flowers; through the sixth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of the shining light rays of the sun’s disk; through the seventh development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that accomplishes all prayers exactly as wished for; through the eighth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of directly perceived presence; through the ninth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi of the essence of wisdom; [F.68.a] and through the tenth development of the enlightenment mind, the bodhisattva mahāsattvas accumulate and give rise to the samādhi that is heroic.

6.61“Noble one, these are what are called the ten kinds of the development of enlightenment mind by the bodhisattva mahāsattvas.

6.62“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the first bhūmi is called strength of remaining within the qualities.”

6.63Then the Bhagavat taught the dhāraṇī mantra:

6.64tadyathā | pūrṇamanorathe doho doho yāvat sūryāvabhāsatā yāvad candre daudante tāvād rakṣamān daṇḍaparihāraṃ kuru svāhā |

6.65“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in a Ganges River will protect the bodhisattvas on the first bhūmi.

6.66“Whoever recites and possesses this dhāraṇī mantra will be freed from all fear of vicious beasts such as tigers, jackals, and lions; malevolent pretas; attacks from humans, nonhumans, and so on; and harm from demons, obstacle makers, and suffering, and they will be liberated from the five kinds of obscurations and will remember and not forget the first bhūmi.

6.67“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the second bhūmi is called location of extreme bliss:

6.68tadyathā | uttoli ciriciri uttorā torāṇāṃ śānto śānto uttoli hulu hulu svāhā |

6.69“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in two Ganges Rivers will protect the bodhisattvas on the second bhūmi.

6.70“Whoever recites and possesses this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, [F.68.b] human and nonhuman attacks, and harm from demons, obstacle makers, and suffering, and they will be liberated from the five kinds of obscurations and will remember and not forget the second bhūmi.

6.71“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the third bhūmi is called strength that is difficult to conquer:

6.72tadyathā | daṇṭhike paṇṭhike karaṭhā kauraṭhi keyūre dantele svāhā |

6.73“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in three Ganges Rivers will protect the bodhisattvas on the third bhūmi.

6.74“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering, and they will be liberated from the five kinds of obscurations and will remember and not forget the third bhūmi.

6.75“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the fourth bhūmi is called vast benefit:

6.76tadyathā | śiri śiri dima dimani dhari dharini śiri śiriṇi viśalā viśālā vaśa vaśani bandhniye svāhā |

6.77“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in four Ganges Rivers will protect the bodhisattvas on the fourth bhūmi.

6.78“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear of vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering, and they will be liberated from the five kinds of obscurations [F.69.a] and will remember and not forget the fourth bhūmi.

6.79“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the fifth bhūmi is called adorned by various qualities:

6.80tadyathā | hari hariṇi ciri ciriṇi karimāṇi saṃkarimāṇi sāma vāsani jambhani stambhani mohani svayaṃbhūkke svāhā |

6.81“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in five Ganges Rivers will protect the bodhisattvas on the fifth bhūmi.

6.82“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, and harm from demons, obstacle makers, and suffering, and they will be liberated from the five kinds of obscurations and will remember and not forget the fifth bhūmi.

6.83“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the sixth bhūmi is called completely expanded wisdom:

6.84tadyathā | vitori vitori mariṇi kali kali vidho hante lulu lulu culu culu tolūva tolūva śaśa śaccha pariśa svasti sarva satvānāṃ siddhyantu mama mantrapādāni svāhā |

6.85“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in six Ganges Rivers will protect the bodhisattvas on the sixth bhūmi.

6.86“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations, [F.69.b] and they will remember and not forget the sixth bhūmi.

6.87“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the seventh bhūmi is called the conduct of the dharma of the jinas :

6.88tadyathā | jaha jaharu jaha jaha jaharu vailuke vailuke amṛtagaṇi puruśaṇi veruteke parubatta vidhe heke vinda vileni amṛluteki vaijuyu vaijuyu svāhā |

6.89“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in seven Ganges Rivers will protect the bodhisattvas on the seventh bhūmi.

6.90“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations, and they will remember and not forget the seventh bhūmi.

6.91“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the eighth bhūmi is called inexhaustible treasure. The dhāraṇī is:

6.92tadyathā | sari śari śiriṇi mite mite kari kari heru heru curu curu bandhani svāhā |

6.93“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in eight Ganges Rivers will protect the bodhisattvas on the eighth bhūmi.

6.94“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations, and they will remember the eighth bhūmi. [F.70.a]

6.95“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the ninth bhūmi is called immeasurable name. The dhāraṇī is:

6.96tadyathā | haricaṇḍalike kulamābhadri torasipata patasi śiri śiri gaśiri gāpiśiri svasti sarvasatvānāṃ svāhā |

6.97“Noble one, this dhāraṇī is recited so that more buddha bhagavats than there are grains of sand in nine Ganges Rivers will protect the bodhisattvas on the ninth bhūmi.

6.98“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, sudden harm, kleśas, all forms of suffering, and the five kinds of obscurations, and they will remember the ninth bhūmi.

6.99“Noble one, the dhāraṇī obtained by the bodhisattva mahāsattvas on the tenth bhūmi is called defeating the vajra mountain. The dhāraṇī is:

6.100tadyathā | siddhe susiddhe mocani mokṣani mukte vimukte amale vimale damale māṅgale hiraṇyagarbhe ratnagarbhe samantabhadre sarvārtha sādhani manase mahāmanase adbhute atyadbhute araje viraje acyute amṛte araje viraje prahme prahma svarepūraṇi pūraṇi manorathe svāhā |

6.101“Noble one, this dhāraṇī is the auspicious words of consecration, recited so that more buddha bhagavats than there are grains of sand in ten Ganges Rivers will protect the bodhisattvas on the tenth bhūmi.

6.102“Whoever possesses and recites this dhāraṇī mantra will be freed from all fear and terror and will be liberated from vicious beasts, vicious pretas, human and nonhuman attacks, thieves, and sudden harm; all malevolence and harm will be dispelled and cease, and they will be liberated from the five kinds of obscurations and will remember the tenth bhūmi.”

6.103Then the bodhisattva mahāsattva by the name of Radiating Lions’ Features, [F.70.b] having heard the Bhagavat teach those dhāraṇīs, rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed down to the Bhagavat’s feet, and praised him with these verses:

6.114Then the great Brahmarāja rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together, reverently bowed down to the Bhagavat’s feet, and said to the Bhagavat, “Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light is rare and beyond evaluation; it is good in the beginning, good in the middle, and good in the end; it has a good meaning; it has good words; and it can accomplish all the Dharmas of the Buddha. A human who possesses and holds it is someone who repays all the buddhas.”

6.115“Noble one, it is so, it is so. It is as you have said,” replied the Bhagavat. “Noble one, all who listen to and hear this sūtra will progress irreversibly to the highest, most complete enlightenment.

6.116“Why is that? Noble one, it can ripen the supreme good roots of the bodhisattvas who are irreversibly upon the bhūmis. It is the seal of the supreme Dharma, and it is the king of all sūtras. Therefore, listen to it and hear it; possess it and hold it; read it and recite it.

6.117“Noble one, beings who have not planted good roots, who have not ripened their good roots, and who have not served the buddhas will not be able to hear this sublime Dharma.

6.118“Those noble men or noble women who hear and possess it will be purified of all their karmic obscurations, which will cease, and they will be supremely pure, always see the buddhas, and never be apart from what are termed the supreme practices of the buddhas and kalyāṇamitras. They will attain the unceasing, unobscured gateway of supreme dhāraṇīs, which are like this: [F.71.b] the unceasing, unobscured dhāraṇī of the arising of the supreme qualities of the seal of the ocean; the unceasing, unobscured dhāraṇī that is unimpeded in the minds, types of conduct, and languages of all beings; the unceasing, unobscured dhāraṇī of the light of the characteristics of the stainless disk of the sun; the unceasing, unobscured dhāraṇī of the light of the characteristics of the full moon; the unceasing, unobscured dhāraṇī that defeats corruption and increases good qualities; the unceasing, unobscured dhāraṇī that demolishes vajra mountains; the unceasing, unobscured dhāraṇī that holds what cannot be taught, the essence of the causes and conditions that it is not appropriate to teach; the unceasing, unobscured dhāraṇī of the unimpeded voice for the Dharma that tells the truth; the unceasing, unobscured dhāraṇī of the seal of the mind and virtuous conduct of stainless space; and the unceasing, unobscured dhāraṇī of the directly perceived appearances of all the bodies of endless buddhas, and so on.

6.119“Noble one, the bodhisattva mahāsattvas will emanate as the bodies of buddhas in all buddha realms in the ten directions and teach the highest sublime Dharma in order that the extent of all gateways to these unceasing, unobscured dhāraṇīs will be accomplished and attained. This is because the true nature of phenomena does not move, does not stay, does not go, and does not come. Even though they accomplish and ripen the good roots of beings, they do not see a single being becoming ripened. Even though they teach various kinds of Dharmas, even in words they do not move, stay, go, or come. Even though they teach production and cessation, they comprehend that there is no production or cessation. Why is there no coming or going in phenomena? It is because there is no difference in the nature of any phenomena.”

6.120When this Dharma teaching was given, three thousand million bodhisattvas attained patience of the quality of birthlessness; innumerable bodhisattvas attained the irreversible enlightenment mind; innumerable, [F.72.a] endless bhikṣus and bhikṣuṇīs attained the pure Dharma eyes regarding phenomena; and innumerable beings developed the enlightenment mind.

6.121Then, at that time, the Bhagavat spoke this verse:

6.123That great multitude then rose up together from their seats, bowed their heads to the Buddha’s feet, and said to the Buddha, “Bhagavat, wherever someone teaches, reads, and recites this Supremely Victorious King of Sūtras, the Sublime Golden Light, we and the rest of this multitude will go there and be the assembly that listens. We will benefit that preceptor who teaches the Dharma, and make him blissful and happy, free of obscurations, and relaxed in body and mind. We and the others will sincerely make offerings to him and make the multitudes who listen happy.

6.124“We will make that land have no enemies, terror, fear, harm, famine, or tribulations. We will cause the people of that land to multiply and spread. We will not allow devas, nonhumans, or other beings to trample, walk, make dirty, and so on, the area that is the location of that Dharma teaching. Why is that? Because that place where the Dharma is taught is a shrine, and so we will offer incense, flowers, flags, and parasols to it. We and others will always protect it and keep it free from deterioration and decay.”

6.125Then the Bhagavat said to that multitude, “Noble ones, if you and others should meditate diligently on this supreme sūtra, then this sublime Dharma will remain for a long time in this world.” [F.72.b]

6.126This concludes “The Dhāraṇīs of Complete Purification,” the sixth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.” [B5]