大寶積經

T11n0310_004

大唐三藏菩提流志奉　詔譯

Translated by imperial decree by Bodhiruci, Tripiṭaka Master of the Great Tang

無邊莊嚴會

無上陀羅尼品第一之一

Chapter One: The Supreme Dhāraṇī

如是我聞：

Thus have I heard:

一時佛住王舍城迦蘭陀竹林，與大比丘眾及無量無數菩薩摩訶薩俱。此諸菩薩皆是一生補處，從異佛剎而來集會。

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove, the Squirrel Sanctuary, in Rajagriha, together with a great assembly of bhikṣus and countless bodhisattva mahasattvas. These bodhisattvas were all at their final birth before attaining Buddhahood, and had gathered there from different Buddha lands.

爾時世尊，大眾圍遶供養恭敬而為說法。時彼眾中有一菩薩，名無邊莊嚴，從座而起偏袒右肩，右膝著地向佛合掌，而白佛言：「世尊！我有少疑今欲諮問，唯願如來哀愍聽許。」

At that time, the World-Honored One was surrounded by the great assembly who made offerings and paid reverence while he taught the Dharma. From among the assembly, a bodhisattva named Anantavyūha (Boundless Adornment) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together toward the Buddha, and said, "World-Honored One! I have some doubts that I wish to inquire about. I only pray that the Tathagata will compassionately permit me to ask."

爾時佛告無邊莊嚴菩薩摩訶薩言：「善男子！如來、應、正等覺恣汝所問，當隨汝疑而為解說，令汝歡喜。」

Then the Buddha said to Bodhisattva Mahasattva Anantavyūha, "Kulaputra! The Tathagata, Arhat, the Perfectly Enlightened One permits you to ask whatever you wish. I will explain according to your doubts and make you happy."

時無邊莊嚴菩薩摩訶薩白佛言：「世尊！我為趣求無邊智慧被精進甲。諸菩薩等求大方便善巧地者、趣無邊義智善巧者、決定大智初發起者、於菩提道已安住者，世尊！我為如是諸菩薩故請問如來，亦為利樂有情之類，心無等喻思惟諸法清淨智義甚深大智方便，簡擇得無量義善巧決定，為欲趣求大師子座、昇一切智師子之座，正初發起勇猛勤修獲不退轉，言詞善巧積集精進被甲冑者，為如是等諸菩薩故請問如來。世尊！若有菩薩，於諸有情願欲超昇到於彼岸，復有志求無礙無畏，住無畏中方便隨機演諸法義，善巧分別不增不減，又於諸法本性自性如實宣揚。世尊！復有趣入無等喻心、最勝之心及無上心，得自在故，為如是等請問如來。世尊！若諸有情求自然智及無師智，破無明殼超於天人，最為殊勝有希，利樂一切世間，當欲趣求大智無畏除自然智，欲示無邊知見善巧，將說無量決定之法，欲以光照世間天人。復有為諸眾生樂欲，開示無上無礙大智方便，欲行究竟清淨智見，求一切智善巧地者，我今為彼諸菩薩故欲問如來。世尊！若諸菩薩住是地已，速能圓滿成如來地，及能證得不可思議方便善巧波羅蜜多，以少功用成熟眾生。現前能得如是智慧，令諸眾生捨離惡法增長善法，示菩提道諸佛種性，及能安立無量眾生於阿耨多羅三藐三菩提皆不退轉。世尊！彼諸菩薩能開覺路，於佛法中令心歡喜，我為斯輩請問如來。世尊！此諸大眾皆悉已集，說微妙法今正是時。唯願如來開示演說如是法門，授諸菩薩，令得圓滿不思議願及一生補處所有善根。世尊！如是善巧陀羅尼門，如來隨時應當授與，使諸菩薩能持無量法門理趣善巧決定，及以言詞演說諸義，復有志樂當證菩提，安住無邊大神通業，成熟無量無數眾生，攝受如來善巧之智。惟願開示如是法門，當令眾生證菩提道。世尊往昔於長夜中已發弘誓，令無數眾生安住佛智及自然智。如是陀羅尼門應當演說，令諸菩薩成自善根，及以如來威加之力，持彼無上不思議願。世尊！如來、應、正等覺已證無量方便善巧，得不思議住無畏地，了諸眾生意樂差別，無量億劫蘊諸覺慧。世尊！此諸大眾瞻仰如來無時暫捨，於一切智智及諸法藏志求不怠、欲樂無厭，願聞如來決定之義。世尊安住一切智境，皆已知此諸菩薩願及發趣善巧成熟。世尊！是諸法門陀羅尼門圓滿句義，一切諸法決定善巧，如是法門如來應說，令諸菩薩未成熟者悉令成熟，已成熟者速得神通及一切智心解脫智見。世尊！若諸菩薩住不定地，是諸菩薩預聞法已，而得成就一切智境。世尊！我以此緣敢申巨問，惟願大慈威加守護攝諸菩薩說如是法。世尊！於後末世諍論起時，執著有情更相賊害，三毒增長壞亂正法，令諸菩薩於彼時中以大慈悲堪忍斯事，流布此法而無諍論。由順無諍則能攝受大慈大悲，及當積集諸善根力。世尊！我今敢緣斯義，請問如來無礙法門決定之義。

Then Bodhisattva-mahāsattva Anantavyūha said to the Buddha, "World-Honored One! I have donned the armor of vīrya (determination) in pursuit of boundless wisdom. World-Honored One! I ask this of the Tathāgata for the sake of bodhisattvas who seek the ground of great skillful means, who pursue wisdom and skillful means regarding boundless meaning, who are first arousing definitive great wisdom, and who are already established on the path to enlightenment. I ask for the benefit and happiness of sentient beings, to contemplate with incomparable mind the pure wisdom and profound great wisdom regarding dharmas, to discern and determine countless meanings with skillful means, to ascend the great lion throne and the lion throne of omniscience, to first properly arouse vigorous practice to attain non-regression, and for those who are skilled in speech, accumulate diligence and don the armor - for such bodhisattvas I ask the Tathāgata.

World-Honored One! For bodhisattvas who wish to help sentient beings cross over to the other shore, who aspire to fearlessness and unobstructedness, who skillfully expound the meaning of dharmas according to circumstances while dwelling in fearlessness, who skillfully discriminate without increasing or decreasing, and who truly proclaim the inherent nature of all dharmas.

World-Honored One! And for those who enter the incomparable mind, the supreme mind and the unsurpassed mind, having attained mastery - for such ones I ask the Tathāgata. World-Honored One! For sentient beings who seek self-arising wisdom and wisdom without a teacher, who break the shell of ignorance and transcend gods and humans, who are most excellent and rare, who benefit and bring joy to all worlds, who wish to pursue great wisdom and fearlessness beyond self-arising wisdom, who wish to demonstrate boundless knowledge and insight with skill, who will expound countless definitive dharmas, and who wish to illuminate the worlds of gods and humans with light. And for those who wish to demonstrate supreme and unobstructed great wisdom and skillful means for sentient beings, who wish to practice ultimate pure wisdom and insight, who seek the ground of skillful means in omniscience - for such bodhisattvas I now wish to inquire of the Tathagata.

World-Honored One! When bodhisattvas dwell on this ground, they can swiftly perfect and accomplish the Tathagata ground, and realize inconceivable skillful means paramita, maturing beings with little effort. They can presently attain such wisdom that enables sentient beings to abandon evil dharmas and increase good dharmas, demonstrate the path of enlightenment and the lineage of Buddhas, and establish countless beings irreversibly in anuttara-samyak-sambodhi.

World-Honored One! These bodhisattvas can open the path of awakening and bring joy to beings' minds regarding the Buddha's Dharma - for their sake I ask the Tathagata. World-Honored One! This great assembly has gathered, and now is the right time to speak the sublime Dharma. I only pray the Tathagata will reveal and explain such Dharma gateways, bestowing them upon the bodhisattvas, enabling them to perfect inconceivable vows and all the roots of goodness of those at their final birth.

World-Honored One! The Tathagata should bestow such skillful dhāraṇī gateways at the appropriate time, enabling bodhisattvas to uphold countless Dharma gateways and principles with skillful certainty, and to expound their meanings with words. There are also those who aspire to realize enlightenment, abide in boundless great supernatural powers, bring countless beings to maturity, and receive the Tathagata's skillful wisdom. I only pray you will reveal such Dharma gateways to enable beings to realize the path of enlightenment.

World-Honored One! In the long night of the past you made great vows to establish countless beings in Buddha wisdom and self-arising wisdom. Such dhāraṇī gateways should be expounded to enable bodhisattvas to perfect their own roots of goodness, and with the Tathagata's awesome power, uphold those supreme inconceivable vows."

"World-Honored One! The Tathagata, Arhat, the Perfectly Enlightened One has realized boundless skillful means, attained the inconceivable ground of fearlessness, understands the different dispositions of sentient beings, and has accumulated wisdom throughout countless eons.

World-Honored One! This great assembly gazes upon the Tathagata without ever turning away, tirelessly seeking omniscient wisdom and the treasury of dharmas with insatiable desire, wishing to hear the Tathagata's definitive meaning.

World-Honored One, dwelling in the realm of omniscience, you already know these bodhisattvas' vows and their skillful maturation of aspirations. World-Honored One! These dharma gateways and dhāraṇī gateways with their complete meanings and definitive skill in all dharmas - the Tathagata should explain such dharma gateways to help unripened bodhisattvas reach maturity, and to help those already matured quickly attain supernatural powers, omniscience, and liberated wisdom-vision.

World-Honored One! When bodhisattvas dwell on uncertain ground, these bodhisattvas, upon hearing the Dharma beforehand, can achieve the realm of omniscience. World-Honored One! For this reason I dare to ask this great question - I only pray that with great compassion you will protect and support all bodhisattvas by teaching such dharmas.

World-Honored One! In the future degenerate age when disputes arise, attached beings will harm one another, the three poisons will increase and damage the true Dharma. May bodhisattvas at that time, with great loving-kindness and compassion, patiently endure these things and spread this teaching without dispute. By according with non-contention, they will be able to embrace great loving-kindness and compassion, and accumulate the power of wholesome roots.

World-Honored One! For this reason I now dare to ask about the definitive meaning of the Tathagata's unobstructed Dharma gateways."

「世尊！云何彼諸菩薩無量法門、法光明門及一切法方便發起？復願如來說不滅壞寂靜法門，兼演無邊微密法藏，具足成就念力無斷，降伏魔怨及諸異論，而不為彼之所摧伏。惟願如來演說正法，令諸眾生積集善根，亦令積集無邊善巧，於一切智智示現出生，隨念結集無量法要，得諸辯才清淨具足相續不亂無等句義，欲令證得無量法門及陀羅尼真實方便。又令眾生發起意樂，為說先後兩際加行，示見去來現在諸法，於因自在、法無所住。願諸菩薩了知十方如來本事，以神通無畏遍諸佛剎，授彼眾生清淨法眼，亦為開示不思議法，成熟佛智方便善巧。我緣斯義敢有所請。惟願世尊說如來地廣大方便甚深之法，為一切智，攝諸善巧無量不思議法理趣，令彼菩薩願及方便善巧圓滿。此諸菩薩預聞法已，悉皆獲證大法光明，成就菩提殊勝善巧，及彼弘誓悉令圓滿。」

"World-Honored One! How do those bodhisattvas give rise to the infinite dharma gateways, gateways of dharma light, and skillful means for all dharmas? I further pray that the Tathagata will teach the indestructible peaceful dharma gateways, and expound the boundless subtle dharma treasury, completely accomplishing uninterrupted mindfulness power, subduing Mara's enemies and various opposing views, without being defeated by them.

I only pray the Tathagata will expound the true Dharma, enabling beings to accumulate wholesome roots, and also accumulate boundless skillful means, manifesting the arising of omniscient wisdom, collecting countless essential teachings through mindfulness, attaining pure and complete eloquence that continues without confusion with incomparable meaning, desiring to realize infinite dharma gateways and true skillful means of dhāraṇīs.

Also causing beings to give rise to aspiration, explaining the practices of the prior and latter limits, showing past, present and future dharmas, being sovereign regarding causes while dharmas have no abiding. May bodhisattvas understand the original affairs of the Tathagatas of the ten directions, pervading all buddha-fields with supernatural powers and fearlessness, bestowing the pure dharma eye upon beings, also revealing inconceivable dharmas, bringing Buddha's wisdom and skillful means to maturity.

For these reasons I dare to make this request. I only pray the World-Honored One will teach the vast skillful means and profound dharmas of the Tathagata ground, for the sake of omniscience, encompassing all skillful means and infinite inconceivable dharma principles, enabling those bodhisattvas' vows and skillful means to be perfected. When these bodhisattvas hear these teachings beforehand, they will all realize the great light of Dharma, accomplish the supreme skillful means of bodhi, and completely fulfill those great vows."

爾時佛告無邊莊嚴菩薩摩訶薩言：「善哉善哉！無邊莊嚴！汝今為諸菩薩住清淨願方便善巧，亦為哀愍諸眾生故，以決定慧善問如來，汝之功德無有限量。諦聽諦聽，如實思惟，我今為汝分別解說，令諸菩薩於佛智境出生無量種種功德。」

Then the Buddha said to Bodhisattva Mahasattva Anantavyūha, "Excellent, excellent! Anantavyūha! For the sake of bodhisattvas dwelling in pure vows and skillful means, and out of compassion for all beings, you have asked the Tathagata with decisive wisdom. Your merit is immeasurable. Listen carefully, listen carefully, and contemplate truthfully. I will now explain in detail, enabling bodhisattvas to give rise to countless various merits in the realm of Buddha's wisdom."

無邊莊嚴菩薩言：「唯然世尊！我等樂聞。」

Bodhisattva Anantavyūha said: "Yes, World-Honored One! We are eager to hear."

爾時佛告無邊莊嚴：「若諸菩薩為求無邊善巧願者，應知諸佛祕密語言，受持思惟如理觀察。云何觀察？無邊莊嚴！如來之智攝諸善巧，有所宣說無不清淨，是諸菩薩應當進修此之法要。諸佛所說皆是平等，安住大悲普於群生，決定成熟諸有情類。或於下乘志希解脫，於聲聞道有於真實最勝涅槃，弘誓圓滿成一切智。我今安住無上解脫，遠離餘乘下劣之法，善入諸佛祕密語言，及說如來無比詞句廣大清淨攝受諸法，令諸有情隨彼根性解脫成熟。然於是法皆悉平等，不增不減無缺無漏，乃至無色及無等色，無邊無際自性清淨。諸佛世尊之所演說，自性本性如實了知，而無有法了不了者。何以故？一切諸法皆是如來假名說故。若彼諸法由假名者，是則不可以法施設亦無示現。無示現故，如來所說皆真勝義，隨法同入一切諸法，於一切法不住分別亦非不住。以分別法及無分別，如實平等證一切法無有差別。法無有生，如是生法無所有故；法無有法，生妄分別遍計度故；法無有起，不自在故；法無觀待，捨圓滿故；法無作用，無去來故；法無自性，超過一切自性法故；法本平等無有差別，無戲論故。隨所作法起殊勝願無不成就，而於其中無有作者，乃至無有少法所得，皆歸於空。是故如來說一切法如幻如夢、無有高下。我當以此清淨弘誓攝眾生時，實無少法而可著者。無邊莊嚴！此是諸菩薩等法光明門。由斯門故，於殊勝願而得增長，如日出現光明普照。如是善男子等於此法門能信解者，與諸眾生作法光明。

Then the Buddha said to Anantavyūha, "If bodhisattvas wish to seek boundless skillful aspirations, they should know the secret speech of all Buddhas, uphold it, contemplate it, and examine it properly. How should they examine it? Anantavyūha! The Tathagata's wisdom encompasses all skillful means, and whatever is proclaimed is completely pure. All bodhisattvas should diligently cultivate these essential teachings. All that the Buddhas teach is equal, abiding in great compassion universally for all beings, definitively maturing all sentient beings. Some with aspirations for liberation through the lesser vehicle find true supreme nirvana on the śrāvaka path, fulfilling great vows to perfect all-knowing wisdom.

I now abide in supreme liberation, far removed from inferior dharmas of other vehicles, well-entered into the Buddhas' secret speech. I expound the Tathagata's incomparable phrases that are vast, pure and encompass all dharmas, allowing sentient beings to mature in liberation according to their faculties. Yet regarding these dharmas, all are equal - neither increasing nor decreasing, neither deficient nor outflowing, even to formlessness and incomparable form, boundless and limitless, naturally pure.

What the Buddha World-Honored Ones expound, their inherent nature is truly known, yet there is no dharma that is known or unknown. Why? Because all dharmas are merely conventionally designated by the Tathagata. If those dharmas are merely conventional designations, then they cannot be established as dharmas nor manifested. Because there is no manifestation, what the Tathagata teaches is all ultimate truth, entering equally into all dharmas, neither abiding in discrimination regarding all dharmas nor not abiding.

Through discriminating dharmas and non-discrimination, one realizes the equality of all dharmas without differentiation. Dharmas have no birth, as birth-dharmas are non-existent; dharmas have no dharmas, as they arise from deluded discrimination and conceptual proliferation; dharmas have no arising, as they are not self-existent; dharmas have no dependence, as completeness is abandoned; dharmas have no function, as there is no coming or going; dharmas have no inherent nature, as they transcend all inherent natures; dharmas are fundamentally equal without differentiation, free from conceptual elaboration.

Though supreme aspirations are fulfilled according to actions, within this there is no agent, not even the slightest dharma to be gained - all returns to emptiness. Therefore the Tathagata teaches that all dharmas are like illusions and dreams, without high or low. When I gather beings through these pure great vows, there is truly not the slightest dharma to be attached to. Anantavyūha! This is the dharma light gateway for all bodhisattvas. Through this gateway, supreme aspirations increase, like the sun rising and illuminating everywhere. Kulaputra, who can understand this dharma gateway become the light of dharma for all beings.

「無邊莊嚴！若諸菩薩內正思惟、外無散亂，安住能斷諸障礙者，隨念菩薩普光三昧，及能信解甚深法者，應當觀察此諸法門。一切諸法如來悉知，以緣起門開示宣說。如是緣起虛妄不實，自性本性皆悉空寂，是緣起性亦非真實。能令眾生雜染清淨，於十方求皆不可得，無所得故無有攝受，無攝受故於我所說尚應捨離何況非法。所言捨離，彼亦非有，亦無所取、無有功用，本性清淨。一切諸法無有分別，了知分別如實性故。一切諸法無有所住亦不可見，無異性故。是故諸法無住無依，但以名字施設而有，彼皆空寂無有自性、無住而住。是故諸法無有住處，處無有故、盡故、滅故及變易故，如來但以異名宣說。如是密意應當了知，不應執著善與不善。若執善法，彼不善法亦當執著。由執如是不善法故，生諸苦惱，佛以異名於此示說為苦聖諦。由不執著善不善故，彼諸愛滅，如來於此善法所斷，異名示說為集聖諦。第二聖諦能了知故，滅故、盡故、無憶想故，厭離觀察無所有故，無喜想受無分別故，如來於此異名言說為苦滅諦。了知第三滅聖諦故，是所求道如實悟入一切法地，超過一切憶想分別戲論之境，八支相應修習正見乃至正定，苦滅趣道聖諦了知，佛以異名於此宣說為第四諦。諸佛世尊於此施設，知苦、斷集、證滅、修道；苦、集、苦滅及滅趣道。此苦無有，以世俗故假名施設。是無明等，一切皆是無智攀緣。何以故？於彼無智亦無有少攀緣可取，無有所證、無有光明，不可了知亦不可得，而於其中當有何物？一切皆是虛妄壞法，無有堅實。於中若以實物施設，彼即於常應有執著。若以無分別執著，彼即於斷應有執著。是故於苦不應分別，以智慧故應當了知，無智自性即苦自性，由與無明共相應故，無明亦不與物相應或不相應，彼亦無有。由彼不相應故，是故無明非分別非不分別，不作不壞亦無作者。施設作者不可得故，無邊莊嚴！此是諸菩薩了知悟入無明自性順明法門。由是門故，能捨一切無明黑闇，現前證得隨順明法，於菩提分能善修習，於諸聖諦能善了知。是諸菩薩於此法門能得清淨，所謂由不生故苦得清淨，不攀緣故集得清淨，由滅盡故滅得清淨，由修習故道得清淨，信平等故道即平等。如是諸法異名差別，應當解了。了已應斷應證應修。於如來言若能解了，彼即遍知、彼即隨斷、彼即作證、彼即修習。是故聖者如是知已，於一切法不取不捨，便得安住四諦法門。

"Anantavyūha! When bodhisattvas maintain right inner contemplation without external distraction, abiding in the ability to cut off all hindrances, mindful of the bodhisattvas' Universal Light samadhi, and able to understand and have faith in the profound dharma, they should examine these dharma gateways. The Tathagata knows all dharmas and explains them through the gateway of dependent origination. Such dependent origination is false and unreal - its inherent nature is completely empty and quiescent, and the nature of dependent origination is also not real.

It can cause beings to be both defiled and pure, yet when sought in the ten directions it cannot be found. Because it cannot be found, there is nothing to grasp. Because there is nothing to grasp, even what I teach should be let go of, let alone what is not dharma. As for letting go, that too does not exist - there is nothing to grasp and no function, as the original nature is pure. All dharmas are without discrimination, because discrimination's true nature is understood. All dharmas have no abode and cannot be seen, because they have no different natures. Therefore dharmas have no dwelling and no support, existing only as conventional designations - they are all empty and without self-nature, dwelling without dwelling.

Therefore dharmas have no place of dwelling, because place does not exist, because of exhaustion, cessation and change. The Tathagata merely uses different names to explain. Such secret meaning should be understood - one should not grasp at good and evil. If one grasps at good dharmas, one will also grasp at evil dharmas. Due to grasping at such evil dharmas, various sufferings arise - the Buddha uses different names to indicate this as the Noble Truth of Suffering.

Due to not grasping at good and evil, those attachments cease. The Tathagata uses different names to indicate the cutting off of good dharmas as the Noble Truth of Origin. Because the Second Noble Truth can be understood - because of cessation, exhaustion, absence of recollection, disgust at observing emptiness, and absence of joy and discrimination - the Tathagata uses different names to call this the Noble Truth of Cessation.

Through understanding the Third Noble Truth of Cessation, this sought path truly enters the ground of all dharmas, transcending all realms of memory, discrimination and conceptual proliferation. With the Eight-fold Path's proper view through proper concentration, understanding the Noble Truth of the Path to the Cessation of Suffering, the Buddha uses different names to explain this as the Fourth Truth.

The Buddha World-Honored Ones establish this as: knowing suffering, cutting off its origin, realizing cessation, and cultivating the path; suffering, origin, cessation, and the path to cessation. This suffering does not exist - it is conventionally designated. All such things like ignorance are grasping at non-wisdom. Why? Because regarding that non-wisdom there is not even a little grasping that can be found - there is nothing attained, no light, nothing that can be known or obtained. What could exist within that? Everything is false and destructible dharmas, without solidity.

If one designates real things within this, one should become attached to permanence. If one is attached with non-discrimination, one should become attached to annihilation. Therefore one should not discriminate regarding suffering. Through wisdom one should understand that the nature of non-wisdom is the nature of suffering. Because it accords with ignorance, ignorance also neither accords nor does not accord with things - that too does not exist. Because it does not accord, therefore ignorance is neither discrimination nor non-discrimination, neither acting nor destroyed, and without an actor. Because a designated actor cannot be found.

Anantavyūha! This is the dharma gateway for bodhisattvas to understand and enter the nature of ignorance in accordance with light. Through this gateway, they can abandon all darkness of ignorance, directly realize dharma in accordance with light, skillfully cultivate the factors of enlightenment, and well understand the Noble Truths. These bodhisattvas attain purity through this dharma gateway - namely through non-arising suffering is purified, through non-grasping origin is purified, through cessation cessation is purified, through cultivation the path is purified, through faith in equality the path is equal.

Such dharmas with different names should be understood. Having understood, one should abandon, realize and cultivate. If one can understand the Tathagata's words, that is complete knowing, that is abandoning accordingly, that is realization, that is cultivation. Therefore when noble ones know thus, neither grasping nor rejecting regarding all dharmas, they abide in the gateway of the Four Noble Truths.

「無邊莊嚴！一切諸法無有分別，亦不增長亦不積集。聖者如實善了知故，不起分別、不行戲論，能如實見不毀不著。由道斷故，於諸善法不起分別亦無戲論，況不善法。由無分別共相應故，亦復不住法非法斷。若遍知斷，即無法結及非法結。彼能了知結法虛妄，此虛妄法空無所有，此是彼等所入諦門。由是門故不愛不恚，證捨圓滿能斷諸結，安住正道到於彼岸，證法自性而無入出。

"Anantavyūha! All dharmas are without discrimination, neither increasing nor accumulating. Because noble ones truly understand this, they do not arise discrimination or engage in conceptual proliferation, and can see things as they truly are without destroying or clinging. Because the path cuts off [delusion], they do not arise discrimination or conceptual proliferation regarding good dharmas, let alone unwholesome dharmas. Because of being associated with non-discrimination, they also do not abide in the severance of dharmas and non-dharmas. If there is complete knowledge of severance, then there are no bonds of dharma or non-dharma. They can understand that the bondage of dharmas is false, these false dharmas are empty and non-existent - this is the gate of truth they enter. Through this gate they have neither love nor hate, realize perfect equanimity and can cut off all bonds, abide in the right path reaching the other shore, realizing the nature of dharma without entering or exiting.”

「無邊莊嚴！汝今當觀一切諸法本性皆空、自性寂靜、無有作者，諸法非實與結相應、非不相應。於彼無性法中不應執著，亦復不應離性非性而起分別。既能了知因緣清淨，不應戲論。諸有一切因緣生法，彼緣性空究竟清淨，如是因緣非互相應。諸法展轉無有所作、無有所行、無有事業，如是思惟一切諸法互相空故，無有自性、無依無住。無邊莊嚴！汝於此中應當悟入，則能增長不可損壞普遍光明清淨法門。由攝受故當得清淨，無戲論故當作光明超過結使，無所著故當得出離。

"Anantavyūha! You should now observe that all dharmas are inherently empty, naturally quiescent, and without an agent. Dharmas are neither really associated nor not associated with bonds. Regarding these natureless dharmas, one should not become attached, nor should one discriminate between nature and non-nature. Having understood the purity of causes and conditions, one should not engage in conceptual proliferation. All dharmas that arise from causes and conditions - those conditions are empty and ultimately pure, and such causes and conditions are not mutually associated.

Dharmas in succession have no action, no movement, and no function. Thus contemplating that all dharmas are mutually empty, they have no inherent nature and neither depend on nor abide in anything. Anantavyūha! You should enter into this understanding, then you will be able to increase the indestructible, all-pervasive light of the pure dharma gateway. Through embracing it you will attain purity; through freedom from conceptual proliferation you will become light transcending the bonds; through non-attachment you will attain liberation."

「無邊莊嚴！一切諸法唯有名相開示宣說。何謂名相？相謂四大所造諸色，名謂一切非色之蘊。如是名相，一切皆悉虛妄不實，以顛倒故而有執著，或色是我、色是我所，相分別故有名示說。如是名色二俱不實，一切皆是虛妄壞法、如幻如夢。色體不堅如夢所見，乃至四蘊亦非真實，但以世俗文字施設。如是知時不見有苦，由實諦故無有攀緣，無攀緣故心無所有，無所有故何有與彼攀緣相應？由此而能於涅槃界得超過想及所知滅。

"Anantavyūha! All dharmas are only explained through names and characteristics. What are names and characteristics? Characteristics refer to forms made of the four great elements, while names refer to all non-form aggregates. Such names and characteristics are all false and unreal. Due to delusion there is attachment, either thinking 'form is self' or 'form belongs to self' - through discriminating characteristics, names are demonstrated. Both such name and form are unreal; everything is false and destructible dharma, like illusions and dreams. The nature of form is insubstantial like what is seen in dreams, and up to the four aggregates are also not real, merely conventional designations through words. When knowing thus, one does not see suffering. Through ultimate truth there is no grasping, without grasping the mind has nothing, and having nothing how can there be association with grasping? Through this one can transcend conceptions regarding the realm of nirvana and the extinction of what is known.”

「無邊莊嚴！三界由想、作意所生，是故說言三界虛妄，想及作意亦非真實。彼所有想即色執著，所有作意皆與受想行識相應。諸法本性亦無相應非不相應，乃至非想亦非作意，想及作意本性皆空。所有言說亦皆虛妄，但假施設令性寂靜。無邊莊嚴！諸法本性以假名故，如是所說亦皆平等。無邊莊嚴！於此法中證於實諦，諸菩薩等應當了知，謂諸如來一切結使皆捨離故，凡所演說終不唐捐。汝等於此應善思惟無令執著，於一切法勿生分別，離諸戲論，了一切法無有自性，而於眾生起慈悲想，思惟悟入如是法門，為利一切開示演說。云何法門？謂了無明諸有為法、悟智見等諸無為法，應遍清淨證入一切有為無為，無戲論智，非數入數、非數住數。隨順如是非數法故，證入無為清淨法門，獲得遍持光明智慧，攝受諸法令不失壞，能以覺慧方便善巧，廣為眾生演說諸法。無邊莊嚴！此是諸菩薩等入陀羅尼門。由是門故，出生廣大差別覺慧，及能發起演諸法義善巧之智。

"Anantavyūha! The three realms arise from conception and attention, therefore it is said that the three realms are false, and conception and attention are also not real. Those conceptions are attachment to form, and attention is associated with feeling, perception, formations and consciousness. The inherent nature of dharmas is neither associated nor not associated, up to neither conception nor attention - conception and attention are inherently empty. All speech is also false, merely conventional designations to make nature peaceful.

Anantavyūha! Since the inherent nature of dharmas exists through conventional names, what is spoken is also all equal. Anantavyūha! The bodhisattvas should understand that in realizing the ultimate truth in this teaching, because all the Tathagatas have abandoned all fetters, whatever they teach is not in vain. You should contemplate this well without becoming attached, not discriminating regarding any dharmas, free from conceptual elaboration, understanding that all dharmas lack inherent nature, while generating thoughts of loving-kindness and compassion for beings, contemplating and entering such dharma gateways, explaining them to benefit all.

What are these gateways? They are understanding conditioned dharmas of ignorance and realizing unconditioned dharmas of wisdom and insight. One should purely realize all conditioned and unconditioned dharmas with non-conceptual wisdom, neither entering numbers nor abiding in numbers. By according with such unnumbered dharmas, one realizes the pure gateway of the unconditioned, attains all-pervading luminous wisdom, embraces all dharmas without loss, and with skillful means of awakened wisdom, extensively teaches dharmas to beings.

Anantavyūha! This is the dhāraṇī gateway that bodhisattvas enter. Through this gateway, they give rise to vast and distinct awakened wisdom, and can generate skillful wisdom in expounding the meaning of dharmas."

「無邊莊嚴！此中何者是彼陀羅尼門？由是菩薩於諸法中能得總持方便善巧。無邊莊嚴！此中菩薩住遍清淨善巧之智行於辯才，由義覺慧觀察諸法本性自性。然一切法自性無住，無名無相無所建立，無邊建立不可宣示，但以世俗言詞演說。所有諸法本性自性皆不可說，無來無去無有文字，文字清淨無有功用。何以故？諸法本性等虛空故。一切諸法亦復如是，無作無起無相清淨，以虛空開示演說，此則諸法無門之門。門清淨故，究竟無染亦不隨染。何以故？諸法究竟不生不起，所有自性亦不生起。是故當知，三世所說一切諸法自性無性，亦不應執諸法無性，此是諸菩薩無所執著陀羅尼門。為諸菩薩門清淨故，如是開示說一切法。有形相者，所說形相即非形相，不作不壞不愛不恚。是故當知，形相門者則為非門。門清淨故，由是能得入無形相清淨法門。為欲了知此形相門無所有故，不以有義如是宣說，無所作故入無形相。無邊莊嚴！如是所說無形相門，為陀羅尼清淨故轉。

"Anantavyūha! What is this dhāraṇī gateway? Through it, bodhisattvas can attain skillful means of total retention regarding all dharmas. Anantavyūha! Here bodhisattvas dwell in completely pure skillful wisdom practicing eloquence, observing the inherent nature of all dharmas through meaning-awakened wisdom. Yet all dharmas' inherent nature has no abiding, no name, no characteristics, no establishment, no boundless establishment that can be demonstrated - it is only explained through conventional speech.

The inherent nature of all dharmas cannot be expressed, has no coming or going, has no letters, and letters are pure without function. Why? Because the nature of dharmas equals space. All dharmas are likewise without action, without arising, pure without characteristics, explained through space - this then is the gateless gate of dharmas. Because the gate is pure, it is ultimately unstained and does not follow stains. Why? Because dharmas ultimately neither arise nor originate, and their inherent nature also does not arise.

Therefore know that all dharmas spoken of in the three times have no inherent nature, yet one should not grasp at dharmas having no nature - this is the bodhisattvas' non-attached dhāraṇī gateway. For the sake of bodhisattvas' pure gateway, all dharmas are explained thus. For those with characteristics, the explained characteristics are non-characteristics, neither made nor destroyed, neither loved nor hated. Therefore know that the gateway of characteristics is a non-gateway. Because the gateway is pure, one can thereby enter the pure dharma gateway of no characteristics. To understand that this gateway of characteristics has no existence, it is not explained through existence, and due to non-action one enters no characteristics. Anantavyūha! Such an explained gateway of no characteristics turns for the sake of pure dhāraṇī."

「無邊莊嚴！所言門者猶如虛空。一切諸法依於虛空而有生滅，彼生滅者性皆平等，作是觀時無有生滅無所攝受，於一切法應如是知。一切諸法亦非攝受非不攝受，非等非不等，乃至無有少法而可得者。由是能了此形相門，為得無相門清淨故開示演說。無邊莊嚴！言無相者，所謂無身及身施設，無名無句亦無示現。於此教義應當了知，彼無形相與虛空等。言虛空者，亦無虛空及空示說。此是無明隨順明智力聚法門。菩薩能證陀羅尼門理趣方便，由證入故無有諍論、無有忘失，隨入無斷祕密語言陀羅尼門。譬如有龍名無熱惱，降澍大雨流澍無斷。無邊莊嚴！所言陀羅尼者，是何句義？」

"Anantavyūha! What is called space-like gateway. All dharmas depend on space to arise and cease, and those that arise and cease are equal in nature. When observing thus, there is no arising and ceasing, nothing to grasp, and all dharmas should be known this way. All dharmas are neither grasped nor not grasped, neither equal nor unequal, up to there being not even the slightest dharma that can be obtained. Through this one can understand this gateway of characteristics, and it is explained for the sake of attaining the pure gateway of no characteristics.

Anantavyūha! What is called 'no characteristics' means no body and no establishment of body, no names, no phrases, and no manifestation. Regarding this teaching's meaning one should understand that formlessness equals space. As for space, there is also no space and no demonstration of space. This is the dharma gateway of power accumulated from wisdom according with ignorance. Bodhisattvas can realize the skillful means of the dhāraṇī gateway's principles. Through realization there is no dispute, no forgetting, entering without interruption the secret speech dhāraṇī gateway. It is like a nāga named Anavatapta, showering great rain that flows without interruption. Anantavyūha! What is the meaning of 'dhāraṇī'?"

無邊莊嚴菩薩摩訶薩白佛言世尊：「陀羅尼者，即是隨順諸法祕密方便假名，即是隨念遍持之業，即是說法語言之句。由智聚力，得入如是陀羅尼數。以善覺慧，應當受持無量無邊菩提之力。世尊！如我所解，此無邊智演說方便，為欲利益諸眾生故，開示流布令法不斷。世尊！此陀羅尼門，是大虛空、是大方廣，以是義故能廣宣說。由說平等能攝受故，名隨教法。善巧開示廣大流布，文字差別得圓滿故，通達辯才而得成就。由觀察義善巧說故，於義辯才而得圓滿。決定諸法善開示故，於法辯才而得圓滿。哀愍眾生以大慈悲而能攝受，由攝受故次第調伏令得清淨，無諸戲論而能演說平等捨法。世尊說此陀羅尼祕密方便法門品時，無量無邊善巧之義從佛口出。」

Bodhisattva-mahasattva Anantavyūha said to the World-Honored One, "Dhāraṇī is a conventional designation for the secret skillful means according with dharmas, it is the activity of complete retention through mindfulness, it is the phrases of dharma teaching. Through the power of accumulated wisdom, one enters into such dhāraṇī numbers. With good awakened wisdom, one should uphold the immeasurable and boundless power of bodhi.

World-Honored One! As I understand it, this boundless wisdom of skillful means in teaching is revealed and spread to benefit all beings and prevent the Dharma from being cut off. World-Honored One! This dhāraṇī gateway is like great space, vast and expansive, therefore it can be extensively taught. Because it teaches equality and can embrace all, it is called the teaching that follows the Dharma. Through skillful revelation it spreads widely, and because the distinctions of letters are perfected, eloquence is accomplished. Through observing and skillfully explaining the meaning, eloquence regarding meaning is perfected. Through definitively and skillfully revealing all dharmas, eloquence regarding dharma is perfected. With compassion for beings, it embraces them with great loving-kindness, and through this embracing gradually tames them to attain purity, teaching the dharma of equanimity and relinquishment without conceptual proliferation. When the World-Honored One taught this chapter on the secret skillful means of dhāraṇī, limitless skillful meanings issued forth from the Buddha's mouth."

爾時佛告無邊莊嚴菩薩摩訶薩：「所言門者，即是如來一切智智門之增語。於此門中，由語言故而得演說一切諸法。如來安住無邊清淨、究竟清淨自然智見，以無所住無所建立，流注廣大甚深之法。無邊莊嚴！如來嘗說一切諸法皆是佛法，以於諸法能善了知名為佛法。諸法本性與佛法等，是故諸法皆是佛法。由能了知法非法故，說能了知一切諸法。能了知者，即能了知陀羅尼門。此陀羅尼而能遍入一切諸法，所謂語言演說談論。一切語言演說談論，皆由文字表示宣說，是中文字，阿字為初、荷字為後。猶如入胎、受胎、持胎以母為先，又如種子長養以父為先，如蘊積集以生為先，次後建立餘分差別，六處諸根次第成熟。如是字母為先，一切文字差別和合。如是字母為先，光發長養。所謂阿字為先、荷字為後，諸餘文字在其中間，隨彼相應和合而轉，此即能入演說語言陀羅尼門。又當了知一切諸行皆悉壞滅，如彼文字書學成已尋當除滅。如是一切有支建立皆當壞滅，如彼諸行和合故生，彼不和合應知壞滅。如是二種相應和合，建立一切諸有愛結；亦由如是二種和合，建立一切有為諸法。如是觀察，漸次能淨無作法門，由此能入演說生滅陀羅尼門，令諸菩薩方便善巧速得圓滿。猶如字母阿字為初、荷字為後，如是作已，應以語言演說談論，善入一切祕密言詞。又應了知無障礙法開示宣說，無邊莊嚴！猶如字母阿字為初，乃至諸餘一切文字分別作已，作意相續入於書寫；荷字之後更無文字而可建立。由是二種作意，能生一切有為之行，彼二分別無有真實。以於真實無少文字，本性自性亦無分別及不分別，而於其中亦復無有少分所作。

Then the Buddha said to Bodhisattva-mahasattva Anantavyūha, "What is called a gateway is a synonym for the Tathagata's omniscient wisdom gateway. Within this gateway, all dharmas are explained through language. The Tathagata abides in boundless purity and ultimately pure natural wisdom-vision, flowing forth vast and profound dharmas without abiding or establishment.

Anantavyūha! The Tathagata has said that all dharmas are Buddha-dharmas, because understanding all dharmas well is called Buddha-dharma. The inherent nature of dharmas equals Buddha-dharma, therefore all dharmas are Buddha-dharmas. Through understanding dharma and non-dharma, one is said to understand all dharmas. One who understands thus understands the dhāraṇī gateway.

This dhāraṇī can pervade all dharmas, namely speech, exposition and discussion. All speech, exposition and discussion are expressed through letters, with 'a' as the first letter and 'ha' as the last. Just as entering, receiving and maintaining pregnancy begins with the mother, just as nurturing seeds begins with the father, just as aggregates begin with birth, afterwards establishing the distinctions of parts, the six sense bases and faculties gradually mature. Thus letters come first, all written distinctions combine. Thus letters come first, light develops and nurtures.

With 'A' as first and 'HA' as last, other letters between them combine and turn accordingly - this is entering the dhāraṇī gateway of expounding speech. One should also understand that all formations are destroyed, just as written letters learned are then erased. Thus all established links will be destroyed - as formations arise through combination, their non-combination should be known as destruction. Through such dual combination, all bonds of existence are established; through such dual combination, all conditioned dharmas are established. Observing thus, one gradually purifies the gateway of non-action, thereby entering the dhāraṇī gateway of expounding arising and cessation, enabling bodhisattvas to swiftly perfect skillful means.

Just as letters begin with 'A' and end with 'HA', having done thus one should expound through speech and discussion, skillfully entering all secret words. One should also understand and expound unobstructed dharma. Anantavyūha! Just as letters begin with 'A', after distinguishing all other letters, attention continues into writing; after 'HA' no more letters can be established. Through these two kinds of attention, all conditioned activities arise, but these two distinctions have no reality. Because in reality there are no letters, inherent nature is without discrimination and non-discrimination, and within it there is not even a little action."

「無邊莊嚴！一切諸法以智所知，是智皆從文字建立而得生起。由是文字不成就故，彼智亦復無有形相可得。何以故？以於真實無有形相。由入如是無形相故，捨離一切所作事業。無所作故，捨離一切有為之事。無邊莊嚴！此是陀羅尼清淨善巧遍持法門。若諸菩薩於此學時，能起一切無癡事業，為諸眾生宣說正法，令不缺減、不住諸想覆蓋著心，及能遠離想及作意。以能趣入諸法覺慧，證無邊智理趣善巧。

"Anantavyūha! All dharmas are known through wisdom, and this wisdom arises from the establishment of letters. Because these letters are not accomplished, that wisdom also has no characteristics that can be obtained. Why? Because in reality there are no characteristics. Through entering such characteristiclessness, one abandons all activities. Through non-action, one abandons all conditioned things. Anantavyūha! This is the pure skillful all-retaining dhāraṇī gateway. When bodhisattvas study this, they can give rise to all non-deluded activities, expound the true Dharma for beings, make it not deficient, not dwell in conceptions that cover the mind, and can distance themselves from conception and attention. Being able to enter the awakened wisdom of dharmas, they realize the skillful means of boundless wisdom.”

「無邊莊嚴！若諸菩薩遍取名已，了一切法唯有種種積集言說所起之名而無真實。如是知者，應當隨入陀羅尼門理趣善巧。云何應入陀羅尼門理趣善巧？知所有名而無住處，不住諸法內外中邊，於一切處都不可得，但依積集種種言說而假施設，於施設名如實隨覺是如實句，以此實句應當了知一切諸法無名無說。此是諸佛力無畏地。於所有法，應以此門開示演說。如來所說一切諸法非一性、非異性，諸法無有一異性故。此一切法非生非有，如是宣示諸法亦空。法若空者彼即無相，若無相者即無願求。若法是空無相無願，則不可知、不可遍知，不應說彼若有若無。言有無者但是言說，不應於中而生執著。何以故？如來常說，若不執著一切法者是真勝義；若有著者，由是著故於彼彼法隨生執著。如是執著一切皆空，是敗壞法，但唯虛妄戲論分別。無邊莊嚴！汝應當觀演說諸法，而於彼法實無示說。豈於此中有能說者而為他說？無邊莊嚴！此清淨法，從諸如來之所演出，能了知者甚為希有。

"Anantavyūha! When bodhisattvas comprehensively grasp names, they understand that all dharmas only have names arising from various accumulated expressions without true reality. One who knows thus should enter the skillful principles of the dhāraṇī gateway. How should one enter the skillful principles of the dhāraṇī gateway? By knowing that all names have no abode, not dwelling in dharmas' inside, outside, middle or at the edges, being unattainable everywhere, merely conventionally designated through accumulated expressions. Regarding these conventional designations, truly awakening to them as true statements, through these true statements one should understand that all dharmas are without names and expression. This is the ground of the Buddhas' power and fearlessness. Regarding all dharmas, they should be revealed and explained through this gateway.

What the Tathagata teaches is that all dharmas are neither of one nature nor different natures, because dharmas have no single or different nature. All these dharmas are neither born nor existent, thus revealing that dharmas are also empty. If dharmas are empty then they are without characteristics, and if without characteristics then there is no aspiration. If dharmas are empty, without characteristics and without aspiration, then they cannot be known or fully known, and should not be spoken of as either existent or non-existent. Speaking of existence or non-existence is merely expression, and one should not become attached to it. Why? The Tathagata always teaches that non-attachment to all dharmas is the true ultimate meaning; if there is attachment, because of that attachment there arises attachment to various dharmas. Such attachment to everything being empty is a corrupted dharma, merely false conceptual proliferation.

Anantavyūha! You should observe that while dharmas are explained, there is actually no demonstration of those dharmas. How could there be someone here who explains for others? Anantavyūha! This pure dharma, expounded by all the Tathagatas, is extremely rare for anyone to understand."

「無邊莊嚴！汝等今於我前聞如是法，能善了知住清淨信，能生勝解雖復眾多，而於後世希有眾生於此法中能遍了知，唯除今時親於我所發弘誓言：『願於來世利益安樂諸眾生故，而當受持如來法教。』若曾往昔於如來所，承事供養深生信解，愛樂希求於甚深法理趣善巧願聽聞者，此諸菩薩當能獲得陀羅尼法。無邊莊嚴！由於往昔供養如來，復得值遇無量諸佛承事供養，於甚深法因緣理趣深信解者、善求於法多勝解者、趣行深廣求大乘者；聲聞乘人厭離三界，於甚深法勤修行者，此諸人等未曾聽聞此甚深法。無邊莊嚴！如來為欲利益安樂此諸有情，令證甚深廣大無量難見難解種智覺故，而復宣說甚深之法。此非愚夫無聞執著不求法者之所行地；有如理修行善根具足，於微少過生大怖畏，於諸怖畏而求解脫，是此等類之所依處。

"Anantavyūha! You who now hear such dharma before me can well understand and dwell in pure faith, and though many can give rise to superior understanding, in future ages there will be few beings who can fully understand this dharma, except for those who now before me make this great vow: 'For the benefit and happiness of beings in future ages, I will uphold the Tathagata's teachings.' Those bodhisattvas who in the past served and made offerings to the Tathagata with deep faith and understanding, who loved and sought the skillful principles of the profound dharma wishing to hear it, will be able to attain the dhāraṇī dharma.

Anantavyūha! Due to making offerings to the Tathagata in the past and encountering countless Buddhas to serve and make offerings to, those with deep faith and understanding in the profound dharma's causal principles, those who skillfully seek dharma with many superior understandings, those who pursue the vast practices seeking the Great Vehicle; even śrāvaka vehicle practitioners who are disgusted with the three realms and diligently practice the profound dharma - these people have never heard this profound dharma.

Anantavyūha! The Tathagata, wishing to benefit and bring happiness to these beings, to help them realize profound, vast, immeasurable, difficult-to-see and difficult-to-understand omniscient wisdom, again expounds this profound dharma. This is not the realm for foolish people who are unlearned, attached, and do not seek the dharma; it is the refuge for those who practice properly with complete roots of goodness, who greatly fear even minor faults, and who seek liberation from all fears."

「無邊莊嚴！如來今為汝等天人世間常演說法不生勞倦，由佛往昔行菩薩道時，於無量億劫精勤修學此甚深法，既修學已方便迴向：『云何為諸有情當轉無上微妙法輪，及為有情而得示現無上大智，令一切智智種性不斷？』無邊莊嚴！此由如來往昔願力，為令一切種性不斷，及威加此陀羅尼句，開示演說此甚深法廣令流布，使諸有情於佛法中當能悟入，令一切智種性不斷，光闡弘宣此諸法教。無邊莊嚴！汝等今欲隨學如來，有諸眾生希求法者，開示演說勿生勞倦。

"Anantavyūha! The Tathagata tirelessly teaches the Dharma constantly for gods and humans in the world. When the Buddha practiced the bodhisattva path in the past, he diligently studied this profound dharma for countless eons. After studying, he skillfully dedicated it, [thinking]: 'How shall I turn the supreme and subtle Dharma wheel for sentient beings, and manifest supreme great wisdom for sentient beings, so that the lineage of omniscient wisdom will not be cut off?' Anantavyūha! Due to the Tathagata's past vows and power, to prevent all lineages from being cut off and through the power of these dhāraṇī phrases, he reveals and expounds this profound dharma extensively, enabling sentient beings to enter the Buddha's Dharma, preventing the lineage of omniscient wisdom from being cut off, brilliantly proclaiming these Dharma teachings. Anantavyūha! If you now wish to follow and learn from the Tathagata, when there are beings seeking the Dharma, reveal and teach tirelessly.”

「無邊莊嚴！諸菩薩等如所聞法，於大眾中當廣開演所有法行，由是當得近於佛智，能速證獲陀羅尼門。由證陀羅尼故，以少功力而能受持光明照耀清淨法門。無邊莊嚴！一切諸法本性清淨，若法本性非彼相應非不相應，非和合住非不和合，於諸法中而無有法，若無有者則無有處而可示說，唯除因盡，因盡故即離，離故即滅。我為有情了知故，說一切諸法本性自性。於彼無因即無因盡，無因盡故無離無滅。無邊莊嚴！汝觀如來之所說法如是清淨，若有以法觀如來者，彼於如來見不清淨。何以故？如來非法亦非非法。如來尚不安住少法，何況非法。若住非法，無有是處。如來超過諸表示法不可宣說，一切語言皆清淨故。是故如來最極甚深廣大無量。

"Anantavyūha! When bodhisattvas expound the Dharma practices they have heard in the great assembly, through this they will draw near to Buddha's wisdom and swiftly realize the dhāraṇī gateway. Through realizing dhāraṇī, they can uphold the luminous pure Dharma gateway with little effort.

Anantavyūha! All dharmas are inherently pure. The inherent nature of dharmas is neither associated nor non-associated, neither combined nor non-combined. Among all dharmas there is no dharma, and if there is none then there is no place that can be indicated, except for the exhaustion of causes. Through exhaustion of causes comes separation, through separation comes cessation. For the sake of beings' understanding, I teach the inherent nature of all dharmas. Where there is no cause there is no exhaustion of causes, and without exhaustion of causes there is no separation or cessation.

Anantavyūha! Observe how the Tathagata's teachings are thus pure. If one views the Tathagata through dharmas, their view of the Tathagata is impure. Why? Because the Tathagata is neither dharma nor non-dharma. The Tathagata does not abide even in the slightest dharma, much less in non-dharma. To abide in non-dharma is impossible. The Tathagata transcends all indicative dharmas and cannot be expressed, because all speech is pure. Therefore the Tathagata is most profound, vast and immeasurable."

「無邊莊嚴！如是如來非色表示，非受想行識之所表示。如來亦非色盡解脫，非受想行識盡解脫。由是如來絕諸表示，與色等法非共相應非不相應，而於一切有為無為能遍解脫，不起分別無有戲論。如來不與色取相應，亦復不與受想行識諸取相應，永斷一切取蘊根本，而亦遠離諸法根本。謂無戲論，不入不出超度瀑流，不住無上諸佛智境亦非不住。應說如來不住少法、不取不捨。如說如來，說法亦爾。如來不相應故，如來之法亦不相應。如如來法，諸法亦爾。依如實理，諸法皆如，是故世尊說一切法悉是真如，一切法如與佛真如無二無別、非一非異。如來安住無分別法，非遍計故。無邊莊嚴！如來說法，終不超過一切諸法。何以故？無有少法可超過故。無邊莊嚴！如來於彼某時證得無上正等菩提，然於彼時實無有法而可得者，以一切法及諸隨法不可得故，不起分別亦復不起法與非法及作意想，於彼本性清淨法性而不安住亦不建立。如是了知簡擇法時，亦無了知及簡擇者。無邊莊嚴！此所演說第一義句，即是如來非句之句，句清淨故。以是義故，諸菩薩等得一切句清淨之智，由是能入無邊理趣陀羅尼門，亦無少法而可證入，不來不去。

"Anantavyūha! Thus the Tathagata is not indicated by form, nor indicated by feeling, perception, formations and consciousness. The Tathagata is also not liberated through the exhaustion of form, nor through the exhaustion of feeling, perception, formations and consciousness. Therefore the Tathagata transcends all indications, neither associated nor non-associated with form and such dharmas, yet completely liberated regarding all conditioned and unconditioned dharmas, without discrimination or conceptual proliferation.

The Tathagata is not associated with grasping at form, nor associated with grasping at feeling, perception, formations and consciousness, having eternally cut off the root of the grasping aggregates, and also being far removed from the root of all dharmas. That is, without conceptual proliferation, neither entering nor exiting, transcending the flood, neither dwelling nor not dwelling in the supreme realm of Buddha's wisdom. The Tathagata should be said to not dwell in even the slightest dharma, neither grasping nor rejecting. As it is said of the Tathagata, so it is with the teaching of Dharma.

Because the Tathagata is not associated, the Tathagata's dharma is also not associated. As with the Tathagata's dharma, so it is with all dharmas. According to reality, all dharmas are thusness, therefore the World-Honored One teaches that all dharmas are true thusness - all dharmas' thusness and Buddha's thusness are neither dual nor different, neither one nor different. The Tathagata abides in non-discriminating dharma, not through conceptual proliferation.

Anantavyūha! The Tathagata's teaching never exceeds all dharmas. Why? Because there is not even the slightest dharma that can be exceeded. Anantavyūha! When the Tathagata attained supreme perfect enlightenment at that time, there was actually no dharma that could be attained, because all dharmas and their attributes cannot be attained. He neither arose discrimination nor arose thoughts of dharma and non-dharma, neither dwelling in nor establishing the inherently pure dharma-nature. When thus understanding and discerning dharmas, there is also no understander or discerner.

Anantavyūha! This exposition of ultimate truth is the Tathagata's sentence that is no sentence, because sentences are pure. Therefore, bodhisattvas attain the wisdom of all pure sentences, and thereby enter the dhāraṇī gateway of boundless principles, yet there is not even the slightest dharma that can be realized, no coming or going."

「無邊莊嚴！所言句者，無句可得，非句句故，於一切句應如是知。如是諸句是厭離句，若厭離句是虛妄句，若虛妄句即厭離句。彼一切句是滅盡句，若滅盡句即真如句，若真如句即究竟句，若究竟句是盡離滅句，若盡離滅句即涅槃句。若涅槃句即非世俗，無句施設亦無示說。無邊莊嚴！言一句者，於一切善不善法中平等趣入。云何一句？所謂離句。於厭離中無有少句，是一切句猶如厭離句。亦非句，句清淨故。若句清淨即涅槃清淨，若涅槃清淨即句清淨。如是諸句皆不可說。若以語言宣示句者，而彼諸言於十方界求不可得，誰為誰說？故諸言說一切皆空。彼若空者即無有義，不應於中戲論分別。出生如是諸句義者，一切皆是無分別句、無戲論句。是故修觀行者，尋求觀察一切句時，當知皆為離滅涅槃。如是諸句不異涅槃亦不可說，然非不異。由言說句皆虛妄故為清淨句，宣說善巧表示諸句非實表示，若非表示非不表示則處中道。若處中道則無分別，以於此中分別斷故。於此法性平等入時，而無有處行少惡行，無所得故。如是不行，亦不遍行不等近行，若如是行，諸佛說為菩薩乘者無有少法而可行時，彼行菩薩地安住無上清淨陀羅尼故。

"Anantavyūha! Regarding what is called a sentence - no sentence can be obtained, because sentences are non-sentences, this should be known regarding all sentences. Such sentences are sentences of renunciation. If they are sentences of renunciation they are false sentences, if they are false sentences they are sentences of renunciation. All these sentences are sentences of extinction. If they are sentences of extinction they are sentences of suchness, if they are sentences of suchness they are ultimate sentences, if they are ultimate sentences they are sentences of complete extinction, if they are sentences of complete extinction they are sentences of nirvana. If they are sentences of nirvana they are not conventional, without establishment of sentences and without demonstration.

Anantavyūha! What is called a single sentence enters equally into all wholesome and unwholesome dharmas. What is a single sentence? It is the sentence of renunciation. Within renunciation there is not even the slightest sentence - all sentences are like sentences of renunciation. They are also non-sentences, because sentences are pure. If sentences are pure then nirvana is pure, if nirvana is pure then sentences are pure. Such sentences cannot be expressed.

If one demonstrates sentences through speech, those words cannot be found when sought in the ten directions - who speaks to whom? Therefore all speech is empty. If it is empty then it has no meaning - one should not engage in conceptual proliferation about it. What gives rise to such sentence meanings are all non-discriminating sentences, sentences without conceptual proliferation. Therefore practitioners of contemplation, when investigating and examining all sentences, should know they are all for the sake of extinction and nirvana. Such sentences are not different from nirvana yet cannot be expressed, but they are also not non-different.

Because spoken sentences are all false they are pure sentences. The skillful demonstration of sentences is not real demonstration - if it is neither demonstration nor non-demonstration then it dwells in the middle way. If it dwells in the middle way then there is no discrimination, because discrimination is cut off within it. When entering equally into this dharma-nature, there is nowhere to practice even a little evil conduct, because there is nothing to be obtained. Thus there is no practice, no pervasive practice, no unequal approaching practice. If practicing thus, the Buddhas say that for those of the bodhisattva vehicle there is not even the slightest dharma that can be practiced, because those practicing the bodhisattva grounds abide in supreme pure dhāraṇī."

「無邊莊嚴！我今當說陀羅尼句。由是句故，令諸菩薩得陀羅尼，而能開示無邊法藏。應說此等住無諍地，以能摧破諸他論故、極寂靜故、廣演法故。此中何者是彼法門陀羅尼句？

"Anantavyūha! I will now speak the dhāraṇī phrases. Through these phrases, bodhisattvas will attain dhāraṇī and be able to reveal the boundless treasury of Dharma. These should be spoken while dwelling in the ground of non-contention, as they can crush others' arguments, are extremely peaceful, and extensively expound the Dharma. What are these dhāraṇī phrases of the Dharma gateway?”

「哆姪他若曳(一)　微若曳(二)　隖計(三)　烏迦(上)筏底(丁以反)(四)　阿(引)[口*路]計(五)　阿(引)[口*路]迦(上)筏底(丁以反)(六)　鉢囉(二合上)陛(七)　鉢囉(二合上)婆(上)筏底(丁以反)(八)　娜唎設儜(九)　儞(尼頂反)那唎設曇筏底(十)　遏替(十一)　遏他筏底(十二)　戍闥儜(十三)　鞞戍闥儜(十四)　鉢唎戍闥儜(十五)　吃唎(二合)耶(十六)(上聲)　吃唎(二合)耶筏底(十七)　嗢哆囉尼(十八)(上聲)　珊哆囉尼(十九)(上聲)　摩訶毘社曳(二十)　麼訶毘社耶筏底(丁以反)(二十一)　阿怒珊地(上)(二十二)　阿鉢囉(上、二合)底(丁以反)珊地(上)(二十三)　庾伽(上)磨[阿-可+欠][木*奈]陀(上)(二十四)　悉地(二十五)　悉馱遏挮(二合)(二十六)　悉陀(上)遏他(上)筏底(丁以反)(二十七)　麼底(丁以反)(二十八)　麼底(丁以反)鉢囉(二鞞合)(二十九)　嗢哆唎(三十)　嗢哆囉筏底(丁以反)(三十一)　弭磨唎(三十二)　彌磨囉怒散地(三十三)　薩嚟(三十四)　薩囉筏底(三十五)　薩囉(引)怒伽底(三十六)　娑冥(上)(三十七)　娑麼[口*藍]婆(上)弭伽底(三十八)　羯底(丁以反)(三十九)　阿儞伽底(四十)　阿鉢囉(上、二合)底(丁以反)儞筏底(四十一)　彌勢曬(四十二)　彌勢曬筏底(四十三)　阿(上)磨醯儞(四十四)　儞磨醯儞(四十五)　鉢囉(二合)磨醯儞(四十六)　鄔(引)荷鄔哆囉嚀(四十七)　麼囉鉢娜曳(四十八)　阿(上)勢鎩(去)(四十九)　阿怒跛勢鎩(五十)　阿怒伽迷(五十一)　阿鉢囉(二合)底伽迷(五十二)　阿伽(上聲、呼)帝(五十三)　阿娜伽(上聲、呼)　底(五十四)　伽底弭戍馱儞(五十五)　鉢唎戍第(五十六)　薑(去)竭差(初假反)(二合)掣(尺曳反)娜儞夜帝(五十七)　麼底(丁以反)鉢囉(二合)避帝(五十八)　麼底毘戍馱儞(五十九)　三縵多(引)怒羯帝(六十)　三縵多鉢唎縛(房可反)嚟(六十一)　三縵多毘戍馱(六十二)　儞阿怒跛仡囉(二合)呬(六十三)　阿儞仡囉(二合)呬帝(六十四)　呬那(引)囉梯(二合)(六十五)　阿囉他(二合)毘戍地鉢囉冥(六十六)　奚都儞地珊寧鉢囉(二合)避底(六十七)　鉢囉(二合)避多筏底(丁以反)(六十八)　毘儞設者(二合)曳(六十九)　避儞設者(二合)耶(引)怒羯帝(七十)　阿難多囉挮(七十一)　阿難多苾仡囉(二合)奚(七十二)　麼社毘戍地(七十三)　阿怒竭囉奚(七十四)　鉢囉(二合)竭囉荷毘戍馱儞(七十五)　阿地耶(二合、引)多麼(二合)毘竭帝(七十六)　麼呬囉馱(二合)毘戍馱儞(七十七)　苾地耶(二合、引)怒竭底(丁以反)(七十八)　苾地耶(二合、引)怒散地(七十九)　鉢唎戍馱儞(八十)

Tadyathā jaye (1) vijaye (2) ukke (3) ukkavati (4) āloke (5) ālokavati (6) prabhā (7) prabhāvati (8) darśane (9) nirdarśanavati (10) aṭṭe (11) arthavati (12) śodhane (13) viśodhane (14) pariśodhane (15) kriyā (16) kriyāvati (17) uttāraṇi (18) santāraṇi (19) mahāvijaye (20) mahāvijayavati (21) anusandhi (22) apratisandhi (23) yogamanatha (24) siddhi (25) siddhārtha (26) siddhārthavati (27) mati (28) matiprabhe (29) uttari (30) uttaravati (31) vimari (32) vimaranusandhi (33) sare (34) saravati (35) sarānugati (36) sāme (37) samārambhavigati (38) gati (39) anigati (40) apratinivati (41) miśeṣe (42) miśeṣevati (43) amahini (44) nimahini (45) pramahini (46) ūhottāraṇi (47) marapadnaye (48) aśeṣe (49) anupāśeṣe (50) anugame (51) apratigame (52) agate (53) anāgate (54) gativiśodhani (55) pariśuddhe (56) jñāñachedanidyate (57) matiprabhe (58) mativiśodhani (59) samantānugate (60) samantaparivare (61) samantaviśuddha (62) nianupragrahi (63) anigrāhite (64) hīnārthe (65) arthaviśuddhiprame (66) hetunidhi saṃniprabhe (67) prabhāvati (68) viniścaye (69) viniścayānugate (70) anantaraṇe (71) anantavigrahī (72) majaviśuddhi (73) anugrahi (74) pragrāhaviśodhani (75) adhyātmavigate (76) mahīradhaviśodhani (77) vidyānugati (78) vidyānusandhi (79) pariśodhani (80)

「無邊莊嚴！此是陀羅尼標釋之句。諸菩薩等由是句故，而能隨念無量如來所有法藏，亦能為諸有情開示演說住無諍地，復能隨入一切義句理趣善巧，善能了知無量廣大差別智覺，隨其所願皆得圓滿。」

"Anantavyūha! These are the explanatory verses of the dhāraṇī. Through these verses, the bodhisattvas can be mindful of the countless Tathagatas' treasury of Dharma, and are able to reveal and explain to sentient beings how to dwell in the ground of non-contention. They can also enter into all meaningful phrases with skillful means, thoroughly understand the boundless and vast differentiated wisdom-awareness, and fulfill all their aspirations.”

第二無邊莊嚴會無上陀羅尼品第一

之二

PART TWO: Supreme Dhāraṇī

爾時佛告無邊莊嚴菩薩言：「我當說彼陀羅尼門理趣差別智慧善巧，令諸菩薩得陀羅尼善巧方便，由證此故，當能了知隨法祕密善巧理趣。云何了知？無邊莊嚴！於眼所見色陀羅尼，乃至意所知法陀羅尼門。無邊莊嚴！云何六內諸法所取外法陀羅尼門？無邊莊嚴！若諸菩薩眼見色已，而由不可映奪智力及念善巧不迷忘故，了知遍持色是無常生滅不住，皆盡離滅。由此復能於內眼界而不執著我及非我，善巧安住眼處清淨。於色攀緣不攝受故，而能清淨陀羅尼門，善能觀見盡厭離滅則無戲論。由不戲論總持善巧，住無妄念無有積集，所行道中而能捨離眼與眼識及所知法無有分別。由如實見得清淨故，亦能隨念諸法如幻，於能所識清淨善巧得總持時，善能攝取不共世間廣大智蘊。如是略說，乃至意所知法陀羅尼門，菩薩以意了知法已，而由不可映奪智力及念善巧不迷忘故，而能總持諸法無常生滅不住盡厭離滅。於內意處安住總持，亦不執著我及非我，善於內住意識地者，隨能妙觀總持善巧，次善安住意處清淨。於外法處不攝受故，能得清淨陀羅尼門。由內外法及餘結使不相應故，能隨觀見盡厭離滅，不作戲論。由不戲論總持善巧，住無妄念無有積集，趣行之道而能捨離。意及意識并所知法，無有戲論不起分別，以如實見得清淨故，而能隨念諸法如幻，亦能總持於識所識清淨善巧，而能攝取不共世間殊勝福慧。又能如是於去來今及諸內外一切法中，由隨義覺攝取方便善巧智力，不於少法起無因見。而不於因起於緣見，亦不於緣而起因見，了一切法各不相應，如實隨入諸法本性，此一切法本性清淨展轉寂靜。若一切法展轉依持隨種類持，由於遍持共相應故得安住者，應知彼法不由依持共相應故而得安住，不生不起而不流轉，亦非言說之所能得彼所有義。一切諸法各不同分非共相應非不相應，以一切法無有作者令作者故，無有壽者、無有眾生、無補特伽羅，此說法句非如其實非不如實，一切諸法不攝受故，同於涅槃，無有執著、斷於執著、遠離執著。無邊莊嚴！此是諸菩薩演說陀羅尼差別善巧。如內外法，於一切法應當了知。如是說時，彼諸菩薩捨離內句亦不取外，及能觀察無有始終，乘生死輪墮在世間，入無明室處無明[穀-禾+卵]，周遍流轉。彼雖如是生死輪轉，於中亦無生死可得，亦無真實生死之輪。雖復隨順生死輪轉，墮在世間於中可得，然諸眾生不能了知此諸法故，於生死中遊行馳走周遍馳走，又不能了虛妄顛倒，於非眾生起眾生想。若眾生想所繫縛者，彼於諸法不能了知，隨入破壞極破壞法，為虛空執之所執著。」

Then the Buddha said to Bodhisattva Anantavyūha, "I will explain the skillful wisdom of the different principles of the dhāraṇī gateway, enabling bodhisattvas to attain skillful means of dhāraṇī. Through realizing this, they will understand the skillful principles of the secret dharmas. How to understand? Anantavyūha! From the dhāraṇī of forms seen by the eye up to the dhāraṇī gateway of phenomena known by the mind.

Anantavyūha! What is the dhāraṇī gateway of external phenomena grasped by the six internal dharmas? Anantavyūha! When bodhisattvas see forms with their eyes, through unobstructed wisdom-power and skillful mindfulness without confusion, they understand thoroughly that form is impermanent, arising and ceasing without abiding, all exhausting and dissolving. Through this, they do not grasp at self or non-self regarding the internal eye-realm, skillfully abiding in the purity of the eye-base. Because they do not grasp at forms, they can purify the dhāraṇī gateway, skillfully seeing complete extinction without conceptual proliferation.

Through non-conceptual total retention skill, dwelling without false thoughts or accumulation, they can abandon discrimination of eye, eye-consciousness and known phenomena on the path of practice. Through seeing reality purely, they can be mindful that all dharmas are like illusions. When attaining pure skillful total retention of subject-object consciousness (能所識), they can grasp the vast aggregates of wisdom not shared with the world.

Similarly up to the dhāraṇī gateway of mind-known phenomena - when bodhisattvas understand phenomena with the mind, through unobstructed wisdom-power and skillful mindfulness without confusion, they can retain that all phenomena are impermanent, arising and ceasing without abiding, exhausting and dissolving. Abiding in total retention regarding the internal mind-base, not grasping at self or non-self, skillfully dwelling in the ground of mind-consciousness, they can wonderfully observe total retention skill, next skillfully abiding in the purity of the mind-base.

Because they do not grasp at external phenomena, they attain the pure dhāraṇī gateway. Because internal and external phenomena and remaining fetters are not associated, they can observe complete extinction without conceptual proliferation. Through non-conceptual total retention skill, dwelling without false thoughts or accumulation, they can abandon mind, mind-consciousness and known phenomena on the path of practice, without conceptual proliferation or discrimination. Through seeing reality purely, they can be mindful that all phenomena are like illusions, retain pure skill regarding consciousness and the known, and grasp supreme merit and wisdom not shared with the world.

Furthermore, regarding past, present, future and all internal and external phenomena, through wisdom following meaning they grasp skillful wisdom-power of means, not giving rise to causeless views regarding any phenomena. Not giving rise to views of conditions from causes, nor views of causes from conditions, understanding that all phenomena are not mutually associated, truly entering the inherent nature of phenomena - the inherent nature of all phenomena is pure and progressively peaceful.

If all phenomena progressively depend and are retained according to their kinds, and abide through association with total retention, one should know those phenomena do not abide through dependence and association - not arising, not originating and not flowing, their meaning cannot be attained through words. All phenomena are not of the same portion, neither associated nor non-associated. Because all phenomena have no agent causing an agent, there is no life-force, no beings, no pudgala. These spoken dharma phrases are neither as they really are nor not as they really are. Because all phenomena are not grasped, they are the same as nirvana - without attachment, cutting off attachment, far from attachment.

Anantavyūha! This is the bodhisattvas' exposition of the different skills of dhāraṇī. As with internal and external phenomena, all phenomena should be understood. When this was spoken, those bodhisattvas abandoned internal phrases without grasping external ones, and could observe without beginning or end, riding the wheel of birth and death fallen into the world, entering the chamber of ignorance dwelling in the shell of ignorance, completely revolving. Though thus turning on the wheel of birth and death, within it birth and death cannot be found, nor is there a real wheel of birth and death. Though according with the turning of the wheel of birth and death, fallen into and found in the world, beings cannot understand these phenomena, and so wander and run about in birth and death, also not understanding delusion and confusion, giving rise to the idea of beings where there are no beings. If bound by the idea of beings, they cannot understand phenomena, entering into destructive and extremely destructive dharmas, grasped by attachment to emptiness."

佛告無邊莊嚴：「若諸菩薩於此法中能解了者，速疾獲得智慧光明隨證法門，辯才清淨修習忍辱，而能精勤起大慈悲，志無懈倦善能安住，祕密言詞演說方便，亦能了知一切諸法異名差別最勝語言。隨所憶念，往昔住處能善讚說無少相違，令諸眾生住無諍論，能壞一切外道諸論。為破眾生諸黑闇故宣說法時，而為十方無量世界諸佛如來之所稱歎，放法光明作不思議法之施主，善能開示諸佛法藏無有迷惑，及能攝取殊勝大願，如其所願皆令滿足，得不思議方便善巧。令諸眾生意樂開發，及能示現前後際因，亦能示現去來方便。無邊莊嚴，是中菩薩於能發起三摩地門應勤修習，既修習已而能證入陀羅尼門。於陀羅尼門得自在已，於諸祕密廣大異名而能演說，及能入於異名之智，能隨順入甚深理趣，善能了知言說示現，令無少處而生疑惑，不由他教住於忍地。無邊莊嚴！若諸菩薩能善發起勇猛精進，為欲哀愍諸眾生故，求諸法智證入通達，無有餘乘而不成就，得佛大智，超過一切世間之智、究竟清淨一切智智，未足為難。

The Buddha said to Anantavyūha: "If bodhisattvas can understand this teaching, they will swiftly attain the dharma gateway of wisdom-light realization, pure eloquence and cultivation of patience. They will diligently give rise to great loving-kindness and compassion, never growing weary, skillfully abiding in secret speech and skillful means of exposition, and understanding all dharmas' different names and supreme expressions.

Following their memories, they can skillfully praise past dwellings without contradiction, causing beings to dwell in non-contention, able to refute all non-Buddhist theories. When teaching Dharma to break beings' darkness, they are praised by the Buddhas and Tathagatas of the ten directions' countless worlds, radiating Dharma light as inconceivable Dharma benefactors, skillfully revealing the Buddhas' treasury of teachings without confusion, embracing supreme great vows and fulfilling all aspirations, attaining inconceivable skillful means, causing beings' aspirations to develop, demonstrating causes of past and future, and showing skillful means of coming and going.

Anantavyūha, the bodhisattvas herein should diligently cultivate the samadhi gateway that can arise. Having cultivated it, they can realize the dhāraṇī gateway. Having mastered the dhāraṇī gateway, they can expound on various secret vast different names, enter the wisdom of different names, enter profound principles accordingly, skillfully understand verbal demonstrations, leaving no place for doubt, and dwell in the ground of patience without others' teaching.

Anantavyūha! If bodhisattvas can skillfully arouse heroic diligence, wishing to compassionately benefit all beings, seeking wisdom of all dharmas to realize and penetrate, perfecting all vehicles without exception, attaining Buddha's great wisdom that transcends all worldly wisdom - the ultimately pure omniscient wisdom - this is not difficult."

「無邊莊嚴！於此演說陀羅尼門甚深方便法品之中所有諸法，為欲攝取諸菩薩故開示發起，我今當說，令諸菩薩普遍開悟，善能攝取祕密言教，凡有所作皆能了知一切語言音聲之義，復能證入差別覺慧善巧之智。何者是彼所有之法？無邊莊嚴！是諸菩薩具淨尸羅，安住實諦加持之力，則能增長布施方便，求無我所無攝受法，修習方便證一切法真實理趣，得不退法及善安住不退轉地，速疾具足無礙辯才，智慧增廣猶如大海。無邊莊嚴！當於後時，無有餘人頗能恭敬受持此法，唯除菩薩希求甚深如實法者、為欲開示如來法藏希求樂欲增上心者、調善意樂正思惟者，彼等於此甚深法中精勤修學入此理趣，則能了知異名演說，亦能了知一切諸法自性本性。

"Anantavyūha! I will now explain all the dharmas within this profound skillful means chapter of the dhāraṇī gateway, revealed and aroused for the sake of embracing all bodhisattvas. I will explain to cause all bodhisattvas to become universally awakened, skillfully grasp the secret teachings, understand the meaning of all speech and sound in whatever they do, and realize the wisdom of discriminating awareness and skillful means. What are these dharmas?

Anantavyūha! These bodhisattvas possess pure moral discipline (śīla), abiding in the power of truth's blessing, they can increase skillful means of giving, seek selfless and ungraspable dharmas, cultivate skillful means to realize the true principles of all dharmas, attain irreversible dharmas and skillfully abide in the irreversible ground, swiftly perfect unobstructed eloquence, with wisdom expanding like the great ocean.

Anantavyūha! In the future, no others will be able to respectfully uphold this dharma, except for bodhisattvas who seek the profound true dharma, who wish to reveal the Tathāgata's treasury of dharma with superior aspiring minds, who have tamed good intentions and right contemplation. Those who diligently study and enter these principles within this profound dharma will be able to understand different names and explanations, and also understand the inherent nature of all dharmas."

「無邊莊嚴！假使如來以種種名演說諸法，然於諸法本性自性亦不相違。如來開示諸法本性不相違法，說一切法無所造作。凡所演說，無有所說及能說者。無邊莊嚴！如來已得演說善巧勝波羅蜜，如來亦無少法可得，亦無隨得亦不遍得。如來不為少法安住故、不捨離故、不為生故而能說法。亦不為得少分法故亦非不得故，如來行無所得。如來不行亦非不行，亦不應說諸佛如來行如實行。何以故？無有少法說名如來。此是如來住如是住、行如是行。若彼如來以名字故名如來者，如來與名非異非不異。非異非不異故，不應說言如來若來若去。如來非戲論者，超過戲論亦無超過。如來無有超過，超過亦無如來。如是如來與如來性，非即非離，不虛妄性、不變異性亦復如是。如是稱揚如來體性，無有少法開示演說亦無示現。如來證得一切諸法如實本性，然一切法所有本性不可宣說，一切諸法無所有故。如是如來說一切法，無有所作亦無變異，不生不滅不出不離，一切諸法究竟清淨故。非得非遍得，於一切法無有所得，無所得故無有可證，如是無有少法可得。若法可得，於諸法中應有受者。既無受者，是故當知一切諸法由不生故無有得者。如來名號亦由聖教假名施設，如是言說性清淨故，聖者於中不得少法。然於聖者亦無有法及與非法，亦無有法名為聖者及非聖者，無有少法與彼相應或當相應。於此如來所有演說皆應了知，亦復不應隨俗而轉。如來能說法及非法，亦不建立有法非法。如來能說善不善法，亦不建立有善不善。如來能說一切諸法，亦不建立有一切法。如來能說法無表示，亦不建立有無表示。

"Anantavyūha! Even though the Tathāgata uses various names to expound all dharmas, this does not contradict their inherent nature. The Tathāgata reveals the non-contradictory dharma of the inherent nature of all dharmas, teaching that all dharmas have no creator. In all exposition, there is nothing expounded and no expounder.

Anantavyūha! The Tathāgata has attained the supreme perfection of skillful exposition, yet the Tathāgata has not even the slightest dharma that can be attained, neither partially nor completely. The Tathāgata does not teach dharma for the sake of abiding in any dharma, nor for abandoning, nor for producing. Neither for attaining even a small part of dharma nor for non-attainment does the Tathāgata practice non-attainment. The Tathāgata neither practices nor does not practice, and one should not say that the Buddhas and Tathāgatas practice true practice. Why? There is not even the slightest dharma called 'Tathāgata.' This is how the Tathāgata abides and practices.

If the Tathāgata is called 'Tathāgata' because of the name, the Tathāgata and the name are neither different nor non-different. Because they are neither different nor non-different, one should not speak of the Tathāgata's coming or going. The Tathāgata is not one who engages in conceptual proliferation, transcending proliferation yet without transcendence. The Tathāgata has no transcendence, and in transcendence there is no Tathāgata. Thus the Tathāgata and Tathāgata-nature are neither identical nor separate, and so too with non-false nature and unchanging nature.

Thus praising the Tathāgata's essential nature, there is not even the slightest dharma to reveal or demonstrate. The Tathāgata has realized the true inherent nature of all dharmas, yet the inherent nature of all dharmas cannot be expressed, because all dharmas have no existence. Thus the Tathāgata teaches all dharmas as having no creator and no change, neither born nor ceased, neither emerging nor departing, because all dharmas are ultimately pure.

Neither attained nor completely attained, there is nothing to be attained in all dharmas. Because there is nothing to be attained, there is nothing to be realized - thus not even the slightest dharma can be attained. If a dharma could be attained, there should be a receiver among dharmas. Since there is no receiver, therefore know that because all dharmas are unborn, there is no attainer.

The Tathāgata's name too is conventionally designated by the holy teaching. Because such speech is pure in nature, the holy ones do not attain even the slightest dharma within it. Yet for the holy ones there is neither dharma nor non-dharma, and there is no dharma called 'holy one' or 'non-holy one' - not even the slightest dharma is or will be associated with them.

All the Tathāgata's teachings should be understood thus, and one should not follow conventional ways. The Tathāgata can teach dharma and non-dharma, yet does not establish the existence of dharma or non-dharma. The Tathāgata can teach good and bad dharmas, yet does not establish the existence of good and bad. The Tathāgata can teach all dharmas, yet does not establish the existence of all dharmas. The Tathāgata can teach dharma without indication, yet does not establish the existence of non-indication."

「無邊莊嚴！如來所說此甚深法，無淨業者不能了知。若有樂求無上菩提、於生死中求解脫者，應當覺了諸佛如來所演說法。無邊莊嚴！若諸菩薩於此法中能解了者，應無猶豫不取不捨，亦不見有少法生滅，無有戲論非無戲論，則能演說此真實法。於此演說真實法中，亦不執著。無邊莊嚴！譬如須彌山王，與諸福德善根眾生所用宮殿作依止處，眾生於彼而受歡樂。如是如是，作善根者諸菩薩等，於此法寶積集教中而能聽受，由此法寶菩薩能得一切智智。無邊莊嚴！此契經法能隨順入無上法智，為欲開示如來法藏陀羅尼故，如是流布此陀羅尼，能攝一切所有廣大真實之法。諸佛如來所說之法，皆悉從此無邊陀羅尼門之所流出，此陀羅尼為欲清淨一切法門，是故如來開示演說。此陀羅尼能攝一切契經等法，不成不壞、無初中後。此陀羅尼如來護念，遍於十方諸佛世界，能作無量無邊佛事。無邊莊嚴！於此最初陀羅尼品說義品理趣品中而能攝受一切諸法，無邊莊嚴！彼中諸菩薩等欲隨覺了此教法者，欲流注法令不斷者，欲入諸法無住印者，欲隨覺了無有障礙祕密門者，欲隨發起趣向加行大精進者，欲隨覺了諸法性相說此法者，應當受持諸佛如來所演言教。既受持已，隨應了知一切所有祕密言詞。欲隨趣入總相演說文字智者，欲隨覺了演說諸法差別理趣者，欲隨憶念一切諸法簡擇智者，為欲利益安樂一切諸眾生故施設勝義，善隨機根授與眾生令得利益。若稱揚法、若流傳法、若演說法，以資糧心哀愍利益求佛之智，不於少法而生執著。由不執著無有所取，亦不觀察無二法智，亦不示現內智外智，不於少法而生厭足，亦不應以下劣精進希求上智。勤修一切甚深之法，所有難問隨義而說。應住自利及以利他，應善觀察自他之想，入一切法皆悉無我。我清淨已，隨入一切諸法清淨，愛樂開示演說言教，若問不問乃至少法不生慳悋。菩薩應作如是四無量心。我為利益諸眾生故，隨與勝施、最上之施，所謂無上法寶之藏。我今當令一切眾生與不可說法寶相應，假令眾生作諸重惡，終不於彼生慳法心，離諸慳惜，能為捨施為法施主。我今當作如來之事一切智事，令諸眾生捨離重擔。於大瀑流，當以法船運度群品，能令眾生得於一切安樂資具。菩薩當以如是悲心發生覺慧，速疾證於殊勝之法，於此契經陀羅尼門，演說諸法差別總持，當得成就捨離生死，不為他論之所攝受，能破一切外道諸論、降伏魔軍，為欲滅壞諍論法故應如是住。

"Anantavyūha! This profound dharma taught by the Tathāgata cannot be understood by those without pure karma. Those who delight in seeking supreme bodhi and liberation from birth and death should understand the dharma taught by all Buddhas and Tathāgatas. Anantavyūha! If bodhisattvas can understand this dharma, they should be without hesitation, neither grasping nor rejecting, not seeing even the slightest dharma arise or cease, without conceptual proliferation yet not without conceptual proliferation - then they can expound this true dharma. In expounding this true dharma, they also do not become attached.

Anantavyūha! Just as Mount Sumeru serves as a support for the palaces used by beings with roots of merit, where beings experience joy, similarly, bodhisattvas who create roots of goodness can hear and receive teachings from this collection of dharma jewels, and through these dharma jewels bodhisattvas can attain omniscient wisdom.

Anantavyūha! This sutra dharma can enter into supreme dharma wisdom. To reveal the Tathāgata's treasury of dharma dhāraṇīs, this dhāraṇī is thus spread, encompassing all vast true dharmas. All dharmas taught by the Buddhas and Tathāgatas flow forth from this boundless dhāraṇī gateway. This dhāraṇī is for purifying all dharma gateways, therefore the Tathāgata reveals and explains it. This dhāraṇī encompasses all sutras and such dharmas, neither formed nor destroyed, without beginning, middle or end. This dhāraṇī is protected by the Tathāgata's mindfulness, pervading the Buddha worlds of the ten directions, able to perform countless boundless Buddha deeds.

Anantavyūha! In this first chapter on dhāraṇī, meaning, and principles, it can embrace all dharmas. Anantavyūha! Those bodhisattvas who wish to understand this teaching, wish to make the dharma flow without interruption, wish to enter the seal of non-abiding dharmas, wish to understand the unobstructed secret gateway, wish to arouse great diligence in practice, wish to understand and explain the nature and characteristics of dharmas - they should uphold the teachings expounded by all Buddhas and Tathāgatas. Having upheld them, they should understand all secret words accordingly.

Those who wish to enter the wisdom of explaining general characteristics through words, who wish to understand and explain the different principles of dharmas, who wish to be mindful of the discriminating wisdom of all dharmas, who establish ultimate meaning for the benefit and happiness of all beings, skillfully teaching beings according to their faculties to benefit them - whether praising, transmitting or explaining the dharma, with a mind of provisions compassionately benefiting and seeking Buddha's wisdom, they do not become attached to even the slightest dharma. Through non-attachment there is nothing to grasp, also not examining non-dual dharma wisdom, not demonstrating inner and outer wisdom, not becoming satisfied with even a little dharma, and not seeking higher wisdom with inferior diligence.

They diligently cultivate all profound dharmas, answering difficult questions according to their meaning. They should dwell in benefiting self and others, should skillfully examine thoughts of self and other, entering that all dharmas are without self. Having purified the self, they enter the purity of all dharmas, delighting in revealing and explaining teachings, whether asked or not, not being stingy even with the smallest dharma. Bodhisattvas should generate such four immeasurable minds.

For the benefit of all beings, I give the supreme gift, the highest gift - namely the treasury of unsurpassed dharma jewels. I will now cause all beings to be associated with ineffable dharma jewels. Even if beings commit grave evils, I will never generate a stingy mind regarding dharma toward them, free from all stinginess, able to give and be a dharma benefactor. I will now perform the deeds of the Tathāgata and of omniscience, causing beings to abandon heavy burdens. In the great flood, I will ferry across all beings with the dharma ship, enabling beings to obtain all peaceful and happy provisions.

Bodhisattvas should generate wisdom with such compassionate minds, swiftly realizing supreme dharmas. Regarding this sutra's dhāraṇī gateway, explaining the different total retentions of dharmas, they will accomplish abandoning birth and death, not be captured by others' theories, able to refute all non-Buddhist theories and subdue Mara's armies. To destroy disputing dharmas, they should abide thus.

「無邊莊嚴！此陀羅尼門一切如來之所攝受，善作憶念。譬如後身菩薩住於三十三天、夜摩天、兜率陀天、樂變化天、他化自在天中，兜率陀宮一切諸天承事供養，一切眾生咸生愛樂，成熟善根攝諸勝福。餘有一生，施戒福蘊具足清淨，成就一切殊勝智蘊，於此三千大千世界一切眾生所不能及，而能映蔽一切有情所有善根，亦為一切諸有情等恭敬讚歎，現前獲得一切智智。若彼菩薩從兜率宮下閻浮時，即於中國無怖畏地最勝妙處，在大城內一切眾生眾會之中降生出現，為諸眾生瞻仰禮拜供養恭敬。此陀羅尼契經之門亦復如是，入於一切諸法之中而得安住，一切諸法皆從此生亦從此滅。菩薩於此得安住已，成熟增長於一切法而得安住，一切法中而得自在，為其主故。菩薩最後受身生於人中，以無觀視一切法印三摩地力，普遍觀察一切有情，及遍觀察一切三千大千世界。由得法陀羅尼醍醐之味，以廣大心善住廣大智慧境界，終不貪愛一切欲樂玩好資具，亦不希求一切染法端嚴相續。由住彼空三摩地覺，能善觀察一切諸法，隨得無相方便善巧，而於一切無所執著。能善了知一切三界有為之法，無非過患、安可貪著、應求出離，速得寂靜極寂靜界，及勝解脫勝出離界。然於彼識不住不著，觀察生滅積集散壞，於諸有情起大慈悲，為成熟故生出離覺，以覺理趣隨宜方便，能隨順入最勝智慧。隨念一切有情，善巧方便而得自在，隨得諸法無有障礙陀羅尼善巧理趣。以善巧智簡擇觀察一切有情，及善觀察不思議法決定理趣。雖復少年端嚴美麗，於諸欲境曾不愛樂。捨離所有一切資財珍玩眾具親戚眷屬，思惟觀察，以厭離心希求寂靜，從家出已趣於非家。既出家已，而能成就不思議覺甚深方便，隨所作業積集資糧，趣向無上菩提道場，隨願莊嚴獲得無上陀羅尼印甚深方便最勝尊頂。由是清淨陀羅尼門善巧理趣，得一切法自然之智，及無障礙一切智智遍持善巧。彼既得於一切智智陀羅尼門，隨得決定一切智智善清淨已，安住無上一切智智加持之力，能轉無上清淨法輪，亦能隨得一切法智巧妙言詞諸法。譬如盛日光明照曜，如是法聲光明遍示一切天人之類。無邊莊嚴！菩薩住於一切智智陀羅尼已，得阿耨多羅三藐三菩提。彼陀羅尼門句義差別，諸餘菩薩所不能知。若一生補處菩薩坐於道場，以清淨覺無師自悟，此陀羅尼而得現前。亦猶菩薩為菩提故，無量劫中積集善根，於其長夜久修梵行得深法忍，哀愍一切諸眾生故，大慈悲心方得現前。

"Anantavyūha! This dhāraṇī gateway is embraced by all Tathāgatas and is well remembered. Just as a bodhisattva in their final birth dwells in the Heaven of the Thirty-Three, Yāma Heaven, Tuṣita Heaven, Heaven of Delighting in Transformations, and Heaven of Mastery over Others' Transformations, where in the Tuṣita Palace all devas serve and make offerings, all beings generate love and delight, mature their roots of goodness and gather supreme merit. With one life remaining, their aggregates of giving and morality are completely pure, accomplishing all supreme wisdom aggregates, surpassing all beings in this trichiliocosm, eclipsing all sentient beings' roots of goodness, receiving respect and praise from all sentient beings, directly attaining omniscient wisdom.

When that bodhisattva descends from Tuṣita Palace to Jambudvīpa, they manifest birth in a great city in the central country's fearless supreme place, among an assembly of all beings, receiving their reverence, prostrations, offerings and respect. This dhāraṇī sutra gateway is also thus, entering and abiding in all dharmas - all dharmas arise from and cease through it. Once bodhisattvas abide in this, they mature and grow, abiding in all dharmas, gaining mastery over all dharmas as their lord.

When bodhisattvas take their final birth among humans, with the power of samadhi that seals all dharmas without observation, they universally observe all sentient beings and all trichiliocosms. Having obtained the essence of the Dharma dhāraṇī, with vast mind they skillfully abide in the realm of vast wisdom, never craving all pleasurable objects and adornments, not seeking continuation of defiled dharmas. Through abiding in the awakening of emptiness samadhi, they skillfully observe all dharmas, attaining skillful means of signlessness without attachment to anything.

They skillfully understand all conditioned dharmas of the three realms as nothing but faults that should not be craved but transcended, swiftly attaining the realm of peace and extreme peace, and the realm of supreme liberation and transcendence. Yet they neither dwell in nor attach to consciousness, observing arising, ceasing, accumulating and dispersing. They generate great loving-kindness and compassion for beings, giving rise to transcendent awakening for their maturation, using skillful means according to circumstances to enter supreme wisdom.

Mindful of all beings, mastering skillful means, they attain the unobstructed dhāraṇī of skillful principles in all dharmas. With skillful wisdom they observe and discern all beings, and skillfully observe the definitive principles of inconceivable dharmas. Though young and beautiful, they never delight in objects of desire. Abandoning all wealth, treasures, relatives and retinue, contemplating with a mind of renunciation seeking peace, they leave home for homelessness.

After going forth, they accomplish inconceivable awakening and profound skillful means, accumulating provisions through their actions, proceeding to the supreme bodhi seat, adorning according to their vows to attain the supreme dhāraṇī seal of profound skillful means. Through this pure dhāraṇī gateway of skillful principles, they attain natural wisdom of all dharmas and unobstructed omniscient wisdom's pervasive skill.

Having attained the dhāraṇī gateway of omniscient wisdom and its definitive purity, abiding in the power of supreme omniscient wisdom's blessing, they can turn the supreme pure Dharma wheel and attain skillful speech of all dharma wisdom. Like the brilliant sun's illumination, thus the light of Dharma speech universally reveals to all gods and humans.

Anantavyūha! When bodhisattvas abide in the omniscient wisdom dhāraṇī, they attain anuttara-samyak-sambodhi. The distinct meanings of that dhāraṇī gateway's phrases cannot be known by other bodhisattvas. When a bodhisattva in their final birth sits at the bodhi seat, through pure awakening they realize this dhāraṇī without a teacher. Just as bodhisattvas accumulate roots of goodness for countless eons for the sake of bodhi, practicing pure conduct through the long night to attain profound dharma acceptance, great loving-kindness and compassion arise for the sake of compassionately benefiting all sentient beings.

「無邊莊嚴！菩薩由是陀羅尼故坐於道場，當證阿耨多羅三藐三菩提。我今於汝不可示說，汝得菩薩智慧現前能證彼法。當於爾時，諸菩薩等自應解了。爾時菩薩得無邊門、無量門、因門、無譬喻門，悉皆現前。而得門者不可宣說，超過世間，不共一切天人魔梵及諸沙門婆羅門等，逮得最上清淨之法，一切智智及自然智。菩薩由是能入清淨自然之智，能轉無上清淨法輪，漸次為於無量眾生攝取無上一切智智。於諸法門及涅槃門得清淨故，開示演說無量種種善巧理趣，而能發生持蘊善巧，亦能示現持蘊清淨善巧之智，界處緣起亦復如是。又令眾生發生趣入聖諦法門，亦能示現聖諦清淨善巧之智。又能發生三十七品菩提分法差別善巧，亦能示現菩提分法清淨之智。而能發起持奢摩他、毘鉢舍那善巧之智，亦能示現持奢摩他、毘鉢舍那清淨善巧。又能發起持三摩地三摩鉢底善巧之智，亦能示現禪三摩地三摩鉢底清淨善巧。又能發起持無迷惑功不唐捐善巧之智，亦能示現持無迷惑功不唐捐清淨智慧。又能發起持厭離盡無生之智，亦能示現持厭離盡無生清淨善巧之智。又能發起持明解脫善巧之智，亦能示現持明解脫清淨善巧。而能演說大涅槃門，亦能住持一切句義，捨離清淨善巧方便，於有為無為、有漏無漏、世出世法，以無量名表示宣說，法門清淨故。為諸眾生開示無上決定之法，及持清淨微妙智因。

"Anantavyūha! Through this dhāraṇī, bodhisattvas sitting at the bodhi seat will realize anuttara-samyak-sambodhi. I cannot demonstrate this to you now, but when you attain bodhisattva wisdom directly, you will be able to realize that dharma. At that time, all bodhisattvas should understand by themselves. Then bodhisattvas attain the boundless gateway, immeasurable gateway, causal gateway, and incomparable gateway, all manifesting directly. Yet these attained gateways cannot be expressed, transcending the world, not shared with all gods, humans, maras, brahmas, śramaṇas and brahmins, attaining the supreme pure dharma, omniscient wisdom and self-arising wisdom.

Through this, bodhisattvas can enter pure self-arising wisdom, turn the supreme pure Dharma wheel, and gradually embrace supreme omniscient wisdom for countless beings. Having attained purity in all dharma gateways and nirvana gateways, they reveal and explain countless various skillful principles, giving rise to skillful means regarding the aggregates, also demonstrating pure skillful wisdom regarding the aggregates, and likewise with realms, bases and dependent origination.

They also cause beings to give rise to and enter the Noble Truths' dharma gateway, demonstrating pure skillful wisdom regarding the Noble Truths. They can give rise to skillful differentiation of the thirty-seven factors of enlightenment, demonstrating pure wisdom of the enlightenment factors. They can arouse skillful wisdom regarding śamatha and vipaśyanā, demonstrating pure skillful means of śamatha and vipaśyanā.

They can arouse skillful wisdom regarding samādhi and samāpatti, demonstrating pure skillful means of meditation, samādhi and samāpatti. They can arouse skillful wisdom of non-delusion and non-wasted effort, demonstrating pure wisdom of non-delusion and non-wasted effort. They can arouse wisdom of renunciation, extinction and non-arising, demonstrating pure skillful wisdom of renunciation, extinction and non-arising. They can arouse skillful wisdom of illumination and liberation, demonstrating pure skillful means of illumination and liberation.

They can expound the gateway of great nirvana, uphold all meaningful phrases, abandon pure skillful means, and using countless names explain conditioned and unconditioned, defiled and undefiled, worldly and transcendent dharmas through the purity of dharma gateways. They reveal supreme definitive dharma for beings, and uphold pure and subtle causes of wisdom.

「無邊莊嚴！如來說此大陀羅尼遍持方便，為一切智陀羅尼善巧之力得安住故，隨諸眾生一切本願示如是行，令入隨覺理趣差別。善能開示陀羅尼威力無上法藏，而能流注降灑法雨，潤洽一切枯槁有情，施以妙法咸令滿足。汝等應當隨如來學，於此甚深決定之法不應違逆。汝等於此一切智智大陀羅尼，不久當得遍持自在住陀羅尼，為諸眾生當作如是無量義利，如我今者。汝等當以無量異名開示演說此陀羅尼決定諸法甚深智慧。

"Anantavyūha! The Tathagata teaches this great dhāraṇī's all-retaining skillful means so that the power of omniscient dhāraṇī skill can be established. Following all beings' original vows, he demonstrates such practice, causing them to enter the different principles of sequential awakening. He skillfully reveals the supreme treasury of dharma through dhāraṇī's power, flowing forth and showering dharma rain, moistening all withered beings, bestowing sublime dharma to satisfy them all.

You should follow the Tathagata's teaching and not oppose this profound definitive dharma. Regarding this omniscient great dhāraṇī, you will soon attain mastery of complete retention dwelling in dhāraṇī, and should create such immeasurable benefit for beings, just as I do now. You should reveal and explain this dhāraṇī's definitive dharmas and profound wisdom using countless different names."

「無邊莊嚴！此中應當希求勝解，不應捨離菩提資糧。云何應當希求勝解？謂諸菩薩應當解了一切諸法，不生不滅、不動不住、不來不去、自性空寂，於彼空性亦不執著，何況於相起執著想。彼空性中無有相想。若彼空中無有相者，能入如來說有為空、無我我所、一切我人眾生壽者。如是空性非染著非不染著，非污非不污，非迷惑非不迷惑，非愛非不愛，不住於空亦不遍住亦不建立。若空厭離，彼即寂滅無有分別，無遍分別、無勝分別、無普分別、無有功用，乃至無有少法可取。自性清淨，彼即諸法本性自性，一切有為本性皆空，乃至一切善不善法、有為無為、世出世間亦復如是。菩薩攝受如是勝解，得入解脫解脫智見，及能攝受普淨無垢解脫之處菩提資糧。云何名為菩提資糧？謂戒清淨、智慧清淨、三昧清淨、解脫清淨、解脫智見清淨，施波羅蜜清淨、戒波羅蜜清淨、忍波羅蜜清淨、精進波羅蜜清淨、禪波羅蜜清淨、慧波羅蜜清淨。若彼清淨即普清淨，若普清淨即無垢法門。性淨之心光明照耀無有煩惱，彼心常住本性空寂亦無照曜，客隨煩惱三種染污，彼皆不實空無所有。如是心性不與煩惱清淨相應。何以故？是心無二亦無二分，本性清淨。若能如是了知心性，非煩惱染之所染污，非內非外不在中間皆不可得，唯除妄想因緣和合。雖有心生亦不可見，十方推求了不可得，亦無有心能見於心。如是攀緣非心和合，心亦不與攀緣和合。亦非因緣與心相應，心亦不與因緣相應。唯由心故，彼一切法與心相應。凡所有法與心相應，非互相知亦不可見，何況諸法非心相應。以第一義思惟觀察，無有少物可相應者及不相應。何以故？無有少法與少法相應及不相應，一切諸法自性寂靜。自性亦不與少物相應及不相應，一切諸法所有自性即是本性，若是本性彼無自性。汝今當知，若以言說得一切法本性自性，無有是處。於諸法中無有少法名為諸法本性自性，一切諸法本性皆空，一切諸法自性無性，若空無性彼則一相所謂無相，以無相故彼得清淨。若空無性，彼即不可以相表示，如空無性不可以相表示，乃至一切諸法亦復如是。是空無性非染非淨，然是一切諸法本性。若是一切諸法本性，非由染淨之所建立，無住無起。

"Anantavyūha! Here one should seek superior understanding, not abandoning the provisions for enlightenment. How should one seek superior understanding? Bodhisattvas should understand that all dharmas are unborn and unceasing, unmoving and non-abiding, neither coming nor going, inherently empty and quiescent. They should not be attached even to that emptiness, much less give rise to attached thoughts about characteristics. Within that emptiness there are no characteristics of thought.

If within that emptiness there are no characteristics, one can enter into what the Tathagata teaches about the emptiness of conditioned things - without self or possessions, without any self, person, being or life-force. Such emptiness is neither defiled nor undefiled, neither polluted nor unpolluted, neither deluded nor undeluded, neither loved nor unloved, neither dwelling in emptiness nor pervading it nor established. If emptiness is renounced, that is extinction without discrimination - without pervasive discrimination, superior discrimination, universal discrimination, or function, up to having not even the slightest dharma that can be grasped.

Inherently pure, that is the inherent nature of all dharmas. All conditioned things are inherently empty, up to all wholesome and unwholesome dharmas, conditioned and unconditioned, worldly and transcendent are likewise. When bodhisattvas embrace such superior understanding, they enter liberation and liberated wisdom-vision, and can embrace the provisions for enlightenment in the universally pure and stainless place of liberation.

What are called the provisions for enlightenment? They are: purity of morality, purity of wisdom, purity of samadhi, purity of liberation, purity of liberated wisdom-vision, purity of the perfection of giving, purity of the perfection of morality, purity of the perfection of patience, purity of the perfection of diligence, purity of the perfection of meditation, and purity of the perfection of wisdom. If there is that purity then there is universal purity, if there is universal purity then there is the stainless dharma gateway.

The inherently pure mind shines with light without afflictions. That mind constantly abides in inherent emptiness and quiescence without illumination. The three types of defilements of adventitious afflictions are all unreal and empty. Thus the nature of mind is not associated with afflicted purity. Why? This mind is non-dual and without duality, inherently pure. If one can thus understand the nature of mind, it is not defiled by afflicted defilements, neither internal nor external nor in between - all cannot be found, except for the combination of deluded thoughts and conditions.

Though mind arises it cannot be seen, searching in the ten directions it cannot be found, and there is no mind that can see mind. Such grasping is not combined with mind, and mind is not combined with grasping. Neither are conditions associated with mind, nor is mind associated with conditions. Only through mind are all dharmas associated with mind. Whatever dharmas are associated with mind neither mutually know nor can be seen, much less dharmas not associated with mind.

Contemplating with ultimate truth, there is not even the slightest thing that can be associated or non-associated. Why? There is not even the slightest dharma that can be associated or non-associated with any other dharma - all dharmas are inherently quiescent. Inherent nature also is neither associated nor non-associated with anything. The inherent nature of all dharmas is their original nature, and if it is original nature then it has no inherent nature.

You should now know that it is impossible to attain the inherent nature of all dharmas through words. Among all dharmas there is not even the slightest dharma called the inherent nature of dharmas. All dharmas are inherently empty, all dharmas are without inherent nature. If empty and natureless then they are of one characteristic - namely no characteristics. Through having no characteristics they attain purity.

If empty and natureless, then they cannot be indicated by characteristics. Just as empty naturelessness cannot be indicated by characteristics, so too with all dharmas. This empty naturelessness is neither defiled nor pure, yet it is the inherent nature of all dharmas. If it is the inherent nature of all dharmas, it is not established through defilement and purity, without abiding or arising.

「無邊莊嚴！汝今當觀一切諸法，無住無起、無所建立、本性清淨。云何眾生於中迷惑？此由世間乘虛妄輪，為虛妄輪之所迷惑。所言乘者，亦無有乘亦非無乘，而此世間乘虛空輪，為虛空輪之所繫縛，然虛空輪亦無所有。此諸眾生為大愚癡之所迷惑，而於其中無有愚癡亦無迷惑。無邊莊嚴！汝觀眾生以愚癡故，於此法中不能了知，住於諍論。無邊莊嚴！住諍論者即為非住。然諸世間以迷惑故，不能了知彼即清淨。若不住者即名為住，是則不住清淨善根。無邊莊嚴！如是如來祕密法門難解難入，唯除汝等能於長夜修行善法而得了知。

"Anantavyūha! You should now observe that all dharmas have no abiding, no arising, no establishment, and are inherently pure. How do beings become deluded about this? This is because worldly beings ride on the wheel of falsity and are deluded by the false wheel. What is called 'riding' is neither riding nor non-riding, and these worldly beings ride on the wheel of emptiness, bound by the wheel of emptiness, yet the wheel of emptiness also has no existence. These beings are deluded by great ignorance, yet within this there is neither ignorance nor delusion.

Anantavyūha! Observe how beings, due to ignorance, cannot understand this Dharma and dwell in disputation. Anantavyūha! To dwell in disputation is to not truly dwell. Yet worldly beings, due to delusion, cannot understand that this itself is purity. If one does not dwell, that is called dwelling - this is not dwelling in pure roots of goodness.

Anantavyūha! Such is the Tathagata's secret Dharma gateway - difficult to understand and difficult to enter, except for those like you who can understand it through practicing good dharmas through the long night."

「無邊莊嚴！如來嘗說住諍論者則為非住。云何為住？所謂不善。然不善者是無所有，若有於此無所有中，不能了知住與不住無有別異，是則名為住於諍論。若復有住清淨善根則不名住，若不住者無有過失。無過失故則能了知，如是法門若不清淨，無有是處。若諸眾生無有智慧，為大煩惱之所覆蔽無智慧故，假使少有明了順說尚不能解，何況祕密非隨順說，若不住者是則清淨。云何不住？謂不住善法及出離界。何以故？無出離界及界施設。於涅槃界若不住者，名得涅槃。此涅槃名但假施設，如是涅槃無有所得，亦復無有得涅槃者。若有得者則應滅後更有如來，若無得者則應滅後無有如來。若滅度後，言有如來及無如來，俱不可說，此不可說亦是如來假施設句。有諸眾生於甚深法不勤修行而生疑惑，若有說言如來有色，滅度之後應有如來；若有說言如來無色，滅度之後應無如來；乃至滅後非有如來非無如來，亦復如是。若法不生不滅，彼法滅後不應說有說無。如是如來不生不滅，彼亦滅後不應說有說無。乃至邊無邊等，如來說彼俱不可說。若說有邊則無有中，若說有中則無有邊，所言中者非有非無。若復於中實有實無，是則便與緣起相違。若復有法非從緣起及非緣起，彼法不滅，若有若無俱不相違。所有一切從緣起法及緣起法，此無中邊非有非無。若非有無云何可說？

"Anantavyūha! The Tathagata has said that those who dwell in disputation do not truly dwell. What is dwelling? It refers to the unwholesome. Yet the unwholesome has no existence. If within this non-existence one cannot understand that there is no difference between dwelling and non-dwelling, this is called dwelling in disputation. Furthermore, dwelling in pure roots of goodness is not called dwelling, and if one does not dwell there are no faults. Because there are no faults, one can understand that it is impossible for such a dharma gateway to be impure.

If sentient beings lack wisdom, being covered by great afflictions due to their lack of wisdom, they cannot understand even a little clear and accordant teaching, much less secret non-accordant teachings. Non-dwelling is purity. What is non-dwelling? It means not dwelling in wholesome dharmas or the realm of liberation. Why? Because there is no realm of liberation or establishment of realms. Not dwelling in the realm of nirvana is called attaining nirvana. This name 'nirvana' is merely conventional - such nirvana has nothing to be attained, and there is also no attainer of nirvana.

If there is attainment, then after extinction there should be another Tathagata. If there is no attainment, then after extinction there should be no Tathagata. After extinction, speaking of either the existence or non-existence of the Tathagata cannot be expressed - this inexpressibility is also the Tathagata's conventional designation.

There are beings who do not diligently practice the profound dharma and give rise to doubts. If someone says the Tathagata has form, then after extinction there should be a Tathagata. If someone says the Tathagata has no form, then after extinction there should be no Tathagata. Up to saying after extinction there is neither Tathagata nor no Tathagata - it is also thus.

If dharmas neither arise nor cease, after their cessation one should not speak of their existence or non-existence. Thus the Tathagata neither arises nor ceases, and after his cessation one should not speak of existence or non-existence. Up to bounded or unbounded and so forth, the Tathagata says these cannot be expressed. If one speaks of bounds then there is no middle; if one speaks of a middle then there are no bounds. What is called the middle is neither existent nor non-existent.

Furthermore, if in the middle there were true existence or non-existence, this would contradict dependent origination. If there were dharmas neither from dependent origination nor non-dependent origination, those dharmas would not cease, and existence and non-existence would not be contradictory. All dharmas from dependent origination and dependent origination itself have no middle or bounds, are neither existent nor non-existent. If neither existent nor non-existent, how can they be expressed?"

「無邊莊嚴！如來以大方便安住彼中，為諸眾生破無明[穀-禾+卵]，開示演說不違緣起。一切諸法皆入緣起，若入緣起是則無有中邊之說，若離言說，乃至無有少法可得。無邊莊嚴！汝今當觀，無所有法、無有邊法說名中道，以於方便說有覺慧能持諸法，然持法者亦不可得，不可得故無有言說。無邊莊嚴！汝等智者應如是知，一切諸法真實之相，不來不去、無分無斷、不一性不異性，到一切法第一彼岸，無有少法不到彼岸，到彼岸者即是涅槃。一切諸法悉涅槃相，是故當知不可宣說，唯除世俗說為中道。如是中道彼即趣向大涅槃路，亦無涅槃是彼所趣。若有涅槃是彼所趣，而於諸法應有去來。一切諸法性皆平等，是故涅槃名無所趣。無邊莊嚴！此名中道。然此中道即非中道。何以故？無增無減故、無邊無取故。法若無邊，云何有邊？謂無處所是無邊法。凡夫眾生於無處所執為邊處，見邊處故不得解脫，以於真實無處所故。

"Anantavyūha! The Tathagata dwells there with great skillful means, breaking beings' shell of ignorance, revealing and teaching without contradicting dependent origination. All dharmas enter into dependent origination. If they enter dependent origination then there is no talk of middle or extremes. Apart from speech, not even the slightest dharma can be obtained.

Anantavyūha! You should now observe that the dharma of non-existence and the dharma without bounds is called the middle way. Though skillful means speaks of wisdom that can uphold dharmas, even the upholder of dharmas cannot be obtained. Because it cannot be obtained, there is no speech.

Anantavyūha! You wise ones should know thus: the true characteristics of all dharmas neither come nor go, are neither divided nor cut off, are neither of one nature nor different natures, reaching the supreme other shore of all dharmas. Not even the slightest dharma fails to reach the other shore, and reaching the other shore is nirvana. All dharmas have the characteristic of nirvana, therefore know they cannot be expressed, except conventionally speaking of the middle way.

Such a middle way is the path leading to great nirvana, yet there is no nirvana that is its destination. If there were a nirvana that was its destination, then dharmas would have coming and going. The nature of all dharmas is equal, therefore nirvana is called having no destination. Anantavyūha! This is called the middle way. Yet this middle way is not the middle way. Why? Because it has neither increase nor decrease, neither bounds nor grasping. If dharmas are boundless, how can they have bounds? What has no location is the boundless dharma. Ordinary beings grasp at places where there are no places, and because they see places they do not attain liberation, because in reality there are no places."

「無邊莊嚴！汝觀如來以善方便決定覺慧，乃能演說如是中道。無邊莊嚴！諸佛如來於一切法無有疑惑、無忘失念，諸佛世尊心常在定，得三摩地無礙自在，常善觀察，安住最勝三摩呬多而說語言，無量知見不住非處，說清淨法、說究竟法、說寂靜法，如來所說無有遺餘。無邊莊嚴！如有寶珠名種種色，在大海中，雖有無量眾多駃流入於大海，以珠火力令水銷滅而不盈溢。如是如來、應、正等覺證菩提已，由智火力能令眾生煩惱銷滅，亦復如是。無邊莊嚴！若復有人於日日中稱說如來名號功德，是諸眾生能離黑闇，漸次當得燒諸煩惱。如是稱念南無佛者語業不空，如是語業名執大炬能燒煩惱。若復有人得聞如來及佛名號，離諸黑闇，與彼眾生為涅槃因。無邊莊嚴！我為信於如來、眾生及諸眾生煩惱滅故，降澍法雨。無邊莊嚴！如來所說是法真實，以真實故無有少法開示演說，而於是法無實無虛。無邊莊嚴！如來是實語者，住真實法，能演說此陀羅尼門。無邊莊嚴！此真實法誰當能了？唯除菩薩如實見者、具足見者、作善業者，於甚深法餘無能了。

"Anantavyūha! Observe how the Tathagata, through skillful means and definitive awakened wisdom, is able to expound such a middle way. Anantavyūha! All Buddhas and Tathagatas have no doubts about any dharmas, no loss of mindfulness. The Buddha World-Honored Ones' minds are constantly in meditation, having attained unobstructed mastery of samadhi, constantly observing well, abiding in supreme samadhi while speaking, with immeasurable knowledge and vision not dwelling in wrong places, teaching pure dharma, ultimate dharma, peaceful dharma - the Tathagata's teaching is complete without remainder.

Anantavyūha! It is like a jewel named 'Various Colors' in the great ocean - though countless rapid streams flow into the ocean, through the jewel's fire power it causes the water to evaporate without overflowing. Similarly, when the Tathagata, Arhat, Perfectly Enlightened One attains enlightenment, through the power of wisdom-fire he can cause beings' afflictions to be eliminated.

Anantavyūha! Furthermore, if people daily recite the Tathagata's name and merits, these beings can leave darkness and gradually burn away afflictions. Such recitation of 'Namo Buddha' is not empty verbal karma - such verbal karma is called holding a great torch that can burn afflictions. Furthermore, if people hear the Tathagata and Buddha's name, they leave all darkness, and this becomes their cause for nirvana.

Anantavyūha! For the sake of those who have faith in the Tathagata, and for beings and the extinction of beings' afflictions, I shower down the rain of Dharma. Anantavyūha! What the Tathagata teaches is true Dharma. Because it is true, not even the slightest dharma is revealed or explained, and regarding this dharma there is neither reality nor falsity.

Anantavyūha! The Tathagata is a speaker of truth, dwelling in true dharma, able to expound this dhāraṇī gateway. Anantavyūha! Who can understand this true dharma? Only bodhisattvas who see truly, see completely, and perform good actions - none others can understand such profound dharma."

「無邊莊嚴！於此義中應當隨順。自於此法繫念現前，不信樂餘、從他生智。為欲利益安樂眾生，於此法中應生隨順。若於此中生隨順忍，是則不住不隨順中。無邊莊嚴！無聞眾生無隨順忍，於此法教不能了知。或復有餘異見所行，乘異路者、趣惡道者、不作善者、親近諸餘行異行者，彼等不能入此法門。無邊莊嚴！汝今當觀，若有說此無障礙藏法光明時，所有一切無聞眾生，未善調伏凡夫心故無有威儀，由此遠離如是法教。若有眾生能修習身，於此法中假使無有能隨順忍尚不遠離，何況有能生無漏忍、無有執著，於此眾會能轉無障無礙法輪。何以故？此等皆住無障礙地。無邊莊嚴！我為成就善根眾生，及為如來加持眾生，於無礙法見清淨故，亦欲利益哀愍一切故，演說此陀羅尼門。無邊莊嚴！若有於此法門能悟入者，應知彼已住菩薩地，能速疾證無生法忍，不久當得授菩提記。無邊莊嚴！汝等於此甚深法門應生勝解。

"Anantavyūha! One should follow this meaning. Keep this dharma in mind directly, not delighting in other beliefs or wisdom arising from others. To benefit and bring happiness to beings, one should generate accordance with this dharma. If one generates patient accordance with this, then one does not dwell in non-accordance.

Anantavyūha! Unlearned beings without patient accordance cannot understand this Dharma teaching. Or there are others who practice different views, who travel different paths, who tend toward evil paths, who do not do good, who associate with others practicing different practices - they cannot enter this dharma gateway.

Anantavyūha! Observe now that when this treasury of unobstructed dharma light is taught, all unlearned beings, due to their untamed ordinary minds lacking dignity, distance themselves from such dharma teachings. If there are beings who can train their bodies, even if they have no patient accordance with this dharma they still do not distance themselves from it, much less those who can generate undefiled patience without attachment and turn the unobstructed dharma wheel in this assembly. Why? Because these all dwell on the unobstructed ground.

Anantavyūha! For the sake of beings with accomplished roots of goodness, and for beings blessed by the Tathagata who see purity in the unobstructed dharma, and also wishing to benefit and have compassion for all, I expound this dhāraṇī gateway. Anantavyūha! If there are those who can enter this dharma gateway, know that they already dwell on the bodhisattva ground and can swiftly realize the patience of non-arising dharmas, and will soon receive the prediction of enlightenment. Anantavyūha! You should generate superior understanding regarding this profound dharma gateway."

「無邊莊嚴！汝今當知如是法門，無執著者、無得忍者以之為地，若有供養往昔諸佛，能於長夜勤心修習，善身威儀、善護語業、善調伏心，平等智慧隨憶念者，心無所住於此法中善受持者，不顧身命，彼人則能流傳此經。當於後時，若有眾生於此法中為聽聞故，勤修習者尚難可得，何況有能書寫受持、讀誦通利、開示流布、為他廣說，是人不久獲得清淨陀羅尼門，速疾逮得清淨智慧，當能入於一切智智。無邊莊嚴！汝觀如來為諸菩薩得一切智智故，開示演說如是法藏，然於其中無有少法而不演說。如是所說無說而說，能生清淨及能開示清淨法門，一切諸法等虛空相。云何為等？以一切法與虛空等，而是虛空非等不等，一切諸法亦復如是。如空無邊諸法亦爾，一切諸法邊不可得，不可得故無有邊際，無邊際故說為無邊。若能於中如是住者，是即名為住如來法。住如來法則無所說。若無所說，於一切法以假名相隨應了知，不應於中而起執著。若不執著即不墮邊，若不墮邊則不墮中，若墮於邊則墮於中，是故應當離於中邊。若離中邊即離一切，若離一切則無所說，由此獲得清淨智慧，於一切法無所取著，無有所取及能取者。何以故？諸法無我我、無所得故，我性自性無所有故。如是如是，無邊莊嚴！如佛所說諸行無常，如是演說無變異義、不相應義。如佛所說諸有苦義，如是演說涅槃義、厭離義。如佛所說涅槃寂靜，如是演說一切有為皆捨離義，或無常故、或諸苦故、或無我故、或涅槃故。如是等門，此是如來之所演說，此亦開示一切諸法本性自性。

"Anantavyūha! You should now know that this dharma gateway is a ground for those without attachment and those without attainment of patience. Those who have made offerings to past Buddhas, who can diligently practice through the long night, with good bodily conduct, well-guarded speech, well-tamed mind, and equal wisdom in mindfulness, whose minds do not abide while skillfully upholding this dharma, disregarding their lives - such people can transmit this sutra.

In later times, it will be difficult to find beings who diligently practice this dharma just to hear it, let alone those who can write it down, uphold it, recite it fluently, reveal and spread it, and extensively teach it to others. Such people will soon attain the pure dhāraṇī gateway, swiftly attain pure wisdom, and will be able to enter omniscient wisdom.

Anantavyūha! Observe how the Tathagata reveals and teaches this treasury of dharma for bodhisattvas to attain omniscient wisdom, yet within it there is not even the slightest dharma that is not taught. Such teaching that teaches without teaching can give rise to purity and reveal the pure dharma gateway - all dharmas equal the characteristic of space. How are they equal? Because all dharmas equal space, yet that space is neither equal nor unequal, and all dharmas are also thus. As space is boundless so too are dharmas - the bounds of all dharmas cannot be found, and being unfindable they have no limits, having no limits they are called boundless.

If one can abide thus within this, this is called abiding in the Tathagata's dharma. Abiding in the Tathagata's dharma means there is nothing to say. If there is nothing to say, all dharmas should be understood according to conventional designations, without giving rise to attachment. Without attachment one does not fall into extremes, without falling into extremes one does not fall into the middle. If one falls into extremes then one falls into the middle, therefore one should leave behind both middle and extremes. Leaving behind middle and extremes means leaving behind everything, leaving behind everything means there is nothing to say. Through this one attains pure wisdom, without grasping at any dharmas, without anything grasped or any grasper. Why? Because dharmas have no self or I, nothing to attain, because the nature of self has no existence.

Thus, thus, Anantavyūha! As the Buddha taught that all formations are impermanent, thus is explained the meaning of non-change and non-association. As the Buddha taught the meaning of suffering, thus is explained the meaning of nirvana and renunciation. As the Buddha taught that nirvana is peaceful, thus is explained the meaning that all conditioned things are to be abandoned - either due to impermanence, or suffering, or non-self, or nirvana. Such gateways are what the Tathagata has taught, and this also reveals the inherent nature of all dharmas.

「無邊莊嚴！如來以種種名、以種種門、種種語言演說諸法，如來亦不異於諸法本性施設非一性非異性，一切諸法非一非異，不可見故，速疾證入虛空自性，趣一切法無所有相。

"Anantavyūha! The Tathagata expounds dharmas through various names, various gateways, and various expressions, yet the Tathagata does not establish anything different from the inherent nature of dharmas as neither of one nature nor different natures. All dharmas are neither one nor different, and because they cannot be seen, one swiftly realizes the nature of emptiness and proceeds toward the characteristiclessness of all dharmas.”

「無邊莊嚴！此陀羅尼門，為諸菩薩本性清淨自性調伏，是故發起。言調伏者，為欲調伏貪瞋癡故、調無明故，及令趣入如是平等，以貪瞋癡能調伏者亦不可得，若不可得即是調伏。無邊莊嚴！或貪瞋癡，如理推求亦不可得，以貪瞋癡空無所有虛妄不實，誑惑愚夫無所安住，彼亦如是無有住處亦不可得。是貪瞋癡，從於彼生即於彼滅，本性空寂應如是知。云何應知？如其不生彼則不實亦不顛倒，是貪瞋癡皆以無明黑闇為首，從彼所生、由彼所生，一切皆悉虛妄不實。是貪瞋癡本性清淨，如是見者，能生清淨不思議門，及能獲得陀羅尼門。若有能於如是法中思惟觀察，是名獲得陀羅尼業及智慧業，是名平等了知之智，是名清淨菩提資糧，是名精進不放逸地，是名調伏憍放逸地，是名不壞戒見威儀，是名清淨身語意業，是名隨順無我智相，是名能斷能滅離想，是名出生無量無邊善巧方便。

"Anantavyūha! This dhāraṇī gateway arises for bodhisattvas' inherently pure self-nature taming. What is called 'taming' is for taming greed, anger and delusion, taming ignorance, and causing entry into such equality. Even one who can tame greed, anger and delusion cannot be found - if they cannot be found, that is taming.

Anantavyūha! When greed, anger and delusion are rationally investigated, they also cannot be found, because greed, anger and delusion are empty, non-existent, false and unreal, deceiving the foolish with nowhere to abide - they also thus have no abode and cannot be found. These greed, anger and delusion arise from there and cease there - their inherent nature is empty and quiescent, which should be known thus. How should it be known? As they do not arise, they are unreal and not inverted. These greed, anger and delusion all have ignorance and darkness as their source, arising from there, produced from there - all are completely false and unreal.

The inherent nature of greed, anger and delusion is pure. One who sees thus can give rise to the pure inconceivable gateway and attain the dhāraṇī gateway. If one can contemplate and examine within such dharma, this is called attaining the activity of dhāraṇī and the activity of wisdom, this is called the wisdom of equal understanding, this is called pure provisions for enlightenment, this is called the ground of diligence and non-negligence, this is called the ground of taming pride and negligence, this is called undefiled morality, views and conduct, this is called pure actions of body, speech and mind, this is called according with the characteristic of non-self wisdom, this is called being able to cut off and extinguish conceptions, this is called giving rise to boundless skillful means."

「無邊莊嚴！汝今當觀，於此信解出離法中，開示演說一切諸法本性自相，及能開示此諸法門，說一切法等虛空性，能說法者亦不可說，所為說者亦不可得。無邊莊嚴！我今說此諸菩薩等悟入句門，若諸菩薩於此學已，能得甚深如海智慧，一切他論無能摧伏。隨得一切智所趣行，善說法要不由他教。得不思議平等智慧，由智慧故無有所著，能演說此無名無相一切法門，能得隣近諸佛如來一切智智及自然智所有名號，逮得一切名相清淨，隨證速疾普遍音聲，得悅意聲、得殊妙聲、得清淨聲，為諸眾生信受語言親近諮問，以決定慧能善巧答。所謂時語、如理語、利益語、柔軟語、義決定語，以一義說，能令眾生了知多義。無邊莊嚴！汝今當觀，諸菩薩等於此修行，而能覺了諸佛菩提，能得如是無量功德，斷諸愛恚憂惱愚癡，能辦所作得差別智。於一切處已善修學，獲具足忍不退失法，意樂清淨住於大願，於諸眾生善言問訊。

"Anantavyūha! You should now observe that within this teaching of faith, understanding and liberation, all dharmas' inherent characteristics are revealed and explained, and these dharma gateways are revealed, teaching that all dharmas equal the nature of space - one who can teach dharma cannot be expressed, and those taught also cannot be found.

Anantavyūha! I now teach this gateway of phrases for bodhisattvas to enter. When bodhisattvas have studied this, they can attain wisdom as profound as the ocean that no other doctrines can defeat. They follow the practices that lead to omniscience, skillfully teaching dharma essentials without relying on others' instruction. They attain inconceivable equal wisdom, and through wisdom have no attachments, able to expound this gateway of all dharmas without names or characteristics. They can draw near to all Buddhas' and Tathagatas' omniscient wisdom and self-arisen wisdom's names, attaining purity of all names and characteristics, swiftly realizing universal sound, attaining pleasing sound, extraordinary sound, and pure sound, with beings trusting their words and approaching to inquire, able to skillfully answer with definitive wisdom - namely timely speech, reasonable speech, beneficial speech, gentle speech, and definitively meaningful speech, explaining one meaning in a way that enables beings to understand many meanings.

Anantavyūha! You should now observe that when bodhisattvas practice this, they can realize the Buddhas' enlightenment, attain such immeasurable merits, cut off love, hatred, worry, affliction and ignorance, accomplish what needs to be done and attain discriminating wisdom. They have trained well everywhere, attained complete patience and irreversible dharma, with pure intentions dwelling in great vows, kindly greeting all beings."

「無邊莊嚴！若諸菩薩於此法中，已不勤修、今不勤修、當不勤修，於諸如來殊勝功德無有少分。無邊莊嚴！若有菩薩於此法中，能勤修習志求一切，如其所願、如其所行、如所發趣、如所意樂，當滿足者少極少難得極難得。若有於此甚深法中能住能忍觀察簡擇者，當得證於無盡神通大神通智，超過一切世間智、自然智、無邊智、無量智。無邊莊嚴！此出離法陀羅尼門，若有於此勤修學者，當得近於菩提道場，為諸眾生安住發起大慈大悲，作諸佛事。」

"Anantavyūha! If bodhisattvas have not diligently cultivated, are not diligently cultivating, and will not diligently cultivate this dharma, they will not attain even a small portion of the Tathagatas' supreme merits. Anantavyūha! If there are bodhisattvas who can diligently practice and aspire to seek everything in this dharma, those who can fulfill their vows, practices, aspirations and delights are extremely few and extremely rare to find.

If there are those who can dwell in, be patient with, observe and discern this profound dharma, they will realize inexhaustible spiritual powers and great supernatural wisdom that transcends all worldly wisdom, natural wisdom, boundless wisdom, and immeasurable wisdom.

Anantavyūha! For this liberating dhāraṇī gateway, if there are those who diligently study it, they will draw near to the bodhi seat, abide in and give rise to great loving-kindness and great compassion for all beings, performing Buddha deeds."

第二無邊莊嚴會出離陀羅尼品第二

The Dhāraṇī of Liberation

爾時無邊莊嚴菩薩摩訶薩白佛言世尊：「云何名為出離諸法陀羅尼門？」

Then Bodhisattva-mahāsattva Anantavyūha said to the World-Honored One, "What is called the dhāraṇī gateway of liberating dharmas?”

佛言：「無邊莊嚴！此是出離一切文字印法，一切諸法悉入其中。云何名入？以平等故。一切諸法皆入平等，亦不見法入於平等，不可了知、不可得故。於一切法自性如實不分別時，一切諸法悉入其中，離於無作及有作故。由諸文字及以語業演說諸法，如是二種不如實故。性平等故，所有文字及以語業皆悉平等。於諸法中所有言說皆非如實，此是諸法如實句義。所有文字及以語業此二皆無，以無有故，無有真實開示演說。所言文字及以語業無真實者，即是諸法無差別句、無增勝句、無建立句，此甚深法不可宣說。一切諸法皆非真實非不真實。何以故？諸法本性非以文字語業宣說可見可得，一切諸法皆無本性。如是諸法，非作非不作、非等非不等、非寂靜非不寂靜，然於諸法亦住寂靜及不寂靜。所言住者，亦無所住亦不變異，亦復不住不變異法。何以故？法無住故不入算數，非由算數建立言教而能令法入於算數。一切文字語業演說皆不可得，不住於處及一切處。如是文字及以語業，無所從來、去無所至、不住中邊。一切文字及於語業，業非業故、非功用故，以於一切文字語業自性空故，文字語業亦復皆空。亦以文字語業他性空故，他性亦空。乃至自他性空故，自他性亦空。自他空故彼則寂靜，若寂靜者彼則寂滅，若寂滅者彼一切法即寂滅門。由彼彼門得說法名，若說文字，若說語業，彼一切門亦不可得，門清淨故、無所有故。由彼彼門演說諸法，而於此門究竟清淨，能平等入於一切法，如是厭離。云何厭離？謂貪本性。貪本性者彼則清淨，若清淨者彼則究竟，若究竟者云何有貪？云何有說？

The Buddha said, "Anantavyūha! This is the dharma seal that transcends all letters, into which all dharmas enter. How do they enter? Through equality. All dharmas enter into equality, yet no dharma is seen entering equality, because it cannot be known or obtained. When not discriminating regarding the true inherent nature of all dharmas, all dharmas enter into it, being free from both non-action and action. Because letters and verbal actions explain dharmas, these two are not as they truly are. Because their nature is equal, all letters and verbal actions are equal. All speech regarding dharmas is not as it truly is - this is the true meaning of dharmas.

Both letters and verbal actions do not exist, and because they do not exist, there is no true revelation or explanation. What is called 'letters and verbal actions having no truth' means dharmas have no differentiated phrases, no superior phrases, no established phrases - this profound dharma cannot be expressed. All dharmas are neither true nor untrue. Why? The inherent nature of dharmas cannot be seen or obtained through expression by letters and verbal actions - all dharmas lack inherent nature.

Such dharmas are neither acting nor non-acting, neither equal nor unequal, neither peaceful nor non-peaceful, yet regarding dharmas they also abide in peace and non-peace. What is called 'abiding' also has no abode and does not change, and also does not abide in unchanging dharma. Why? Because dharmas have no abode they do not enter into calculation - it is not through calculation that teachings are established making dharmas enter into calculation.

All expressions through letters and verbal actions cannot be obtained, not abiding in places or in all places. Such letters and verbal actions come from nowhere, go nowhere, and do not abide in middle or extremes. All letters and verbal actions, being neither action nor non-action, without function, because all letters and verbal actions are empty of inherent nature, letters and verbal actions are also empty. Also because letters and verbal actions are empty of other-nature, other-nature is also empty. Up to because self and other natures are empty, self and other natures are also empty.

Because self and other are empty, that is peaceful. If peaceful, that is extinction. If extinct, all those dharmas are the gateway of extinction. Through those gateways dharmas get their names, whether speaking of letters or verbal actions, all those gateways also cannot be obtained, because gateways are pure and non-existent. Through those gateways dharmas are explained, and regarding these gateways ultimately pure, able to equally enter all dharmas - such is renunciation. What is renunciation? It refers to the nature of greed. The nature of greed is pure, if pure then it is ultimate, if ultimate how can there be greed? How can there be speech?"

「無邊莊嚴！如是略說，無有分別、無有戲論法門清淨陀羅尼門。入是門故，能破無明黑闇重障，能隨憶念明法種性，於一切法得入光明清淨法眼陀羅尼門，及能證得文字差別演說法門。由是門故，便得入於一切智智，及得近於諸佛如來。於諸法中得為勇健，能破外道降伏魔軍，令諸眾生增長善根，入於如來祕密之法，隨得法門陀羅尼門。由是法門，於十力中獲大法光，速疾成就如來之力。無邊莊嚴！諸佛如來以十力為力、為無上力，超過一切世間之力，能於眾中作師子吼。何等名為如來十力？無邊莊嚴！如來於此以無上上一切智智，於處非處以處非處如實了知。此是如來第一之力。由此力故處大仙位，為諸眾生演說正法，及能為轉無上法輪。唯除如來，天人世間先無有能如法轉者。復次如來以無分別一切智智，如實了知過去未來現在諸業、業攝取因善與不善無量行相，無著無礙。此是如來第二之力。復次如來以無分別一切智智無著無礙，能善了知一切有情無量諸行。此是如來第三之力。復次如來以無上上一切智智，如實了知種種勝解、無量勝解、各各勝解所有分別及妄分別。此是如來第四之力。復次如來能如實知無量界、種種界、無量緣、種種緣世間住處。此是如來第五之力。復次如來能如實知若因若緣知見趣道。此是如來第六之力。復次如來以於天眼無礙智見及以無上一切智智，如實了知諸有情等生死之智。此是如來第七之力。復次如來能如實知靜慮解脫等持等至，離染清淨能出入智。此是如來第八之力。復次如來宿住憶念作證明智如實了知。此是如來第九之力。復次如來漏盡智證明智如實了知。此是如來第十之力。無邊莊嚴！如是無量無上一切智力，以是智力悉成就故，為諸菩薩及諸眾生於諸佛智得攝受故，於諸法智證清淨故，開示演此無邊法藏。」

"Anantavyūha! Thus briefly explained is the pure dhāraṇī gateway without discrimination and without conceptual proliferation. Through entering this gateway, one can break through the heavy darkness of ignorance, be mindful of the lineage of bright dharma, enter the dhāraṇī gateway of the pure dharma eye of light regarding all dharmas, and realize the dharma gateway of explaining distinct letters. Through this gateway, one enters omniscient wisdom and draws near to all Buddhas and Tathagatas. One becomes valiant regarding all dharmas, able to refute non-Buddhist paths and subdue Mara's armies, causing beings to increase their roots of goodness, entering the Tathagata's secret dharmas and attaining the dhāraṇī gateway. Through this dharma gateway, one obtains great dharma light among the ten powers, swiftly accomplishing the Tathagata's powers.

Anantavyūha! The Buddhas and Tathagatas take the ten powers as their power, as supreme power transcending all worldly powers, able to make the lion's roar among assemblies. What are the Tathagata's ten powers? Anantavyūha!

1. The Tathagata, with supreme omniscient wisdom, truly knows what is possible and impossible as possible and impossible. This is the Tathagata's first power. Through this power he occupies the position of Great Sage, teaches true dharma to beings, and can turn the supreme dharma wheel. Except for the Tathagata, none in the worlds of gods and humans could previously turn it according to dharma.
2. The Tathagata, with non-discriminating omniscient wisdom, truly knows the past, future and present karmas, their causes of good and evil with countless aspects, without attachment or obstruction. This is the Tathagata's second power.
3. The Tathagata, with non-discriminating omniscient wisdom without attachment or obstruction, skillfully knows all beings' countless practices. This is the Tathagata's third power.
4. The Tathagata, with supreme omniscient wisdom, truly knows various superior understandings, countless superior understandings, each superior understanding's discriminations and false discriminations. This is the Tathagata's fourth power.
5. The Tathagata truly knows countless realms, various realms, countless conditions, various conditions and worldly dwellings. This is the Tathagata's fifth power.
6. The Tathagata truly knows the path of knowledge and vision of causes and conditions. This is the Tathagata's sixth power.
7. The Tathagata, with unobstructed divine eye wisdom and supreme omniscient wisdom, truly knows beings' wisdom of birth and death. This is the Tathagata's seventh power.
8. The Tathagata truly knows meditation, liberation, concentration and attainment, and the wisdom of entering and leaving purification free from defilement. This is the Tathagata's eighth power.
9. The Tathagata truly knows with the wisdom of recollecting past dwellings. This is the Tathagata's ninth power.
10. The Tathagata truly knows with the wisdom of the extinction of defilements. This is the Tathagata's tenth power.

Anantavyūha! Because these boundless supreme powers of omniscient wisdom are all accomplished, for the sake of bodhisattvas and beings receiving the Buddhas' wisdom and realizing the purity of dharma wisdom, this boundless treasury of dharma is revealed and explained."

佛復告無邊莊嚴菩薩摩訶薩言：「善男子！汝今當觀如來所說如是甚深、如是難了一切智智力清淨故，所有諸法，說名如來及如來力，然於彼法亦不可見亦不可說。無邊莊嚴！所言力者，此是如來不可摧伏無上法門，於彼安住，開示演說此法理趣。由斯理趣建立力故，能演說此一切諸法無建立性，以之為力。如是諸力無生起性、無有自性、離於自性。如是如來十力圓滿，而能開示無量無邊甚深之義。無邊莊嚴！此是諸佛無上法門。住斯門已，便能演說如來十力，及能說此力清淨門普清淨門。無邊莊嚴！我當復為諸菩薩等能於法門得清淨故說陀羅尼，汝應聽受。陀羅尼曰：

The Buddha further said to Bodhisattva-mahāsattva Anantavyūha: "Kulaputra! You should now observe what the Tathagata has spoken - so profound, so difficult to understand - because of the purity of omniscient power, all dharmas are called Tathagata and Tathagata's power, yet regarding those dharmas they can neither be seen nor expressed.

Anantavyūha! What is called power is the Tathagata's invincible supreme dharma gateway. Abiding therein, he reveals and explains these dharma principles. Through establishing power based on these principles, he can explain that all dharmas have no established nature - this is taken as power. Such powers have no arising nature, no inherent nature, and are free from self-nature. Thus the Tathagata's ten powers are complete, able to reveal boundless profound meanings.

Anantavyūha! This is the Buddhas' supreme dharma gateway. Having dwelt in this gateway, one can explain the Tathagata's ten powers, and explain this gateway of power's purity and universal purity. Anantavyūha! I will now speak a dhāraṇī for the sake of bodhisattvas attaining purity in the dharma gateway - you should listen and receive it. The dhāraṇī says:

「怛姪(地也反)他鉢囉(二合)牟折寧(一)　儞牟折寧(二)　牟折寧(三)　毘鉢囉(二合)悶折儞(四)　阿折黎(五)　阿毘耶(二合、引)咤儞(六)　鉢囉(二合)婆怒揭帝(七)　帝誓(八)　摩訶帝誓(九)　阿鉢囉(二合)底耶(二合)末囉尼(十)　阿那(引)靺囉尼(十一)　阿(引)靺囉拏毘戍達儞(十二)　儞馱那鉢囉(二合)吠設儞(十三)　突囉阿儞乞屣鉢儞(十四)　靺虞(十五)　靺虞薩嚩黎(十六)　薩嚩囉尾戍憚儞(十七)　母達囉(二合)(十八)　母達囉(二合)　尾戍憚儞(十九)　薩鉢唎縛嚟(二十)　三漫多鉢嚟嚩嚟(二十一)　阿揭囉(引、二合)弩麼底(二十二)　遏他(二合)娑憚儞(二十三)　僧羯囉(二合)尼麼掣憚儞(二十四)　戍嚟(二十五)　戍囉寐唎曳(二合)(二十六)　阿(引)褐囉(二合)尼(二十七)　烏波那末底(二十八)　儞那嚟(二合)設儞(二十九)　三曼多波嚟普里也(二合)揭帝(三十)　馱羅(引)弩揭帝(三十一)　阿儞迷設儞(三十二)　阿傘儞迷設儞(三十三)　陀(引)囉尼揭帝(三十四)　儞馱那鉢唎戍憚儞(三十五)　阿弩達囉毘婆枲儞(三十六)　跋[口*致]囇(二合)(三十七)　跋達囉(二合)筏帝(三十八)　莫异(三十九)　莫企筏底(四十)　珊馱(引)囉尼(四十一)　烏筏馱(引)唎尼(四十二)　阿難多鉢囉(二合)皤吠(四十三)　鉢囉(二合)步(引)多鉢唎嚩嚟(四十四)　設儞(四十五)　鉢唎(二合)些設儞(四十六)　摩訶嚩迦(引)世(四十七)　阿迦(引)捨娑牟薩囉尼(四十八)　弭底彌囉迦囉尼(四十九)　薩婆若鉢他(上)毘輸達儞(五十)　涅槃那鉢他(上)珊那唎設儞(五十一)　莎訶(五十二)

“tadyathā pramocane (1) nimocane (2) mocane (3) vipramuncani (4) acale (5) abhyāṭani (6) prabhānugate (7) teje (8) mahāteje (9) apratiyamaraṇi (10) anāvaraṇi (11) āvaraṇaviśuddhani (12) nidhānapraveśani (13) durānikṣipani (14) vaghu (15) vaghusavare (16) sarvaviśuddhani (17) mudrā (18) mudrāviśuddhani (19) saprivare (20) samantaparivare (21) agrānumati (22) arthasādani (23) saṃkaranirmocani (24) śūre (25) śūramīrye (26) āharaṇi (27) upanāmati (28) nirdeśani (29) samantapārya-priyagate (30) dhārānugate (31) animeṣani (32) asaṃnimeṣani (33) dhāraṇigate (34) nidhānapariśuddhani (35) anuttaravibhāsini (36) vajre (37) vajravati (38) maghe (39) maghavati (40) sandhāraṇi (41) uvadhāriṇi (42) anantaprabhāve (43) prabhūtaparivare (44) śani (45) pariśani (46) mahāvākāśe (47) ākāśasamusaraṇi (48) mitimirakaraṇi (49) sarvajñapatha-viśuddhani (50) nirvāṇapatha-sandarśani (51) svāhā (52)

「無邊莊嚴！此是陀羅尼印法教法門，一切諸法悉入其中。若諸菩薩於此法中如說修行，具勝辯才差別智慧，能善了知最勝出離陀羅尼句。云何名為勝出離句？陀羅尼曰：

"Anantavyūha! This is the dharma gateway of the dhāraṇī seal teaching, into which all dharmas enter. If bodhisattvas practice according to what is taught in this dharma, they will possess supreme eloquence and discriminating wisdom, and be able to skillfully understand the supreme liberating dhāraṇī phrases. What are called the supreme liberating phrases? The dhāraṇī says:

「娑(上)揭囉阿(上)鉢演多(一)　蘇迷(上)嚧囉怛那娑揭囉珊儞折耶(二)　阿毘怛儞(三)　阿三毘怛儞(四)　阿卑靺嚟(五)　拔折囉(二合)珊儞(六)　涅陛設儞(七)　阿乞芻(二合)毘儞(八)　阿僧乞芻(二合)毘儞(九)　阿乞沙(二合)耶(十)　阿避夜已(二合)(十一)　乞沙(二合)耶阿鉢演帝(十二)　阿乞師(二合、去)那乞沙演多薩姪里(二合)世(平)(十三)　阿鉢唎乞沙(二合)曳(十四)　阿毘乞疏(二合)避儞(十五)　阿毘揭嚟(十六)　阿毘揭羅若那揭囉尼(十七)　莎訶(十八)

sāgarāparyanta (1) sumeruratna-sāgara-saṃnicaya (2) abhitani (3) asaṃvitani (4) abhimale (5) vajrasani (6) nirdeśani (7) akṣubhini (8) asaṃkṣubhini (9) akṣaya (10) abhyāyi (11) kṣayāparyante (12) akṣīnakṣayānta-sastriśe (13) aparikṣaye (14) abhikṣubhini (15) abhigare (16) abhigarajñāna-garaṇi (17) svāhā (18)

「無邊莊嚴！此勝出離陀羅尼句，若有菩薩於此法中精勤修習，則能增長智慧如海，能以大慈慰喻眾生言：『我授汝廣大法藥，破滅汝等無明黑闇，拔除汝等無始無終生死煩惱憂苦毒箭，亦令汝等愛縛當解，超度一切生死瀑流。』作大法光，使諸眾生善根生長，能得究竟永拔濟故。如是善人為善導首，能令入於一切智智，亦復不令有一眾生從此無上大智退失。能以大慈普遍一切，令諸眾生於未聽受與義相應寂滅厭離無生智門得無礙辯。無邊莊嚴！若諸菩薩欲說法時，云何於此陀羅尼句繫念現前令法不斷？謂諸菩薩處師子座，以無礙辯思惟如來無量功德。由於方便廣大智慧，令善巧地極清淨故。若諸眾生於聽法所來雲集時，當於彼所發生大悲，於諸眾生起大慈心，以廣大智決定理趣，如實開示令不增減。知諸眾生意樂差別，以善分明決定語業及文字句廣為宣說。由是說故，能令自身善根增長，以清淨法攝受眾生。如來能以無量譬喻，開示演說如是法聚陀羅尼門。汝等若能如是宣說無上正法，是則住於佛所作事，速疾圓滿四無所畏。

"Anantavyūha! These supreme liberating dhāraṇī phrases - if bodhisattvas diligently practice this dharma, they can increase their wisdom like the ocean, and with great loving-kindness comfort beings saying: 'I bestow upon you the vast dharma medicine, destroying your darkness of ignorance, removing your poisoned arrow of birth-and-death afflictions and sorrows that has no beginning or end, causing your bonds of attachment to be released, helping you cross over the flood of birth and death.' Creating great dharma light, causing beings' roots of goodness to grow, enabling them to attain ultimate liberation.

Such good people become excellent guides, able to lead beings to omniscient wisdom, and not allowing even one being to fall back from this supreme great wisdom. With great loving-kindness pervading all, enabling beings to attain unobstructed eloquence in the wisdom gateway of extinction, renunciation and non-arising that accords with meaning, which they have not yet heard.

Anantavyūha! When bodhisattvas wish to teach dharma, how should they keep these dhāraṇī phrases in mind to ensure the dharma continues unbroken? The bodhisattvas should sit on the lion throne and contemplate the Tathagata's immeasurable merits with unobstructed eloquence. Through vast wisdom of skillful means, they make the ground of skillful means extremely pure.

When beings gather to hear the dharma, they should generate great compassion toward them, give rise to great loving-kindness for all beings, and with vast wisdom and definitive principles, reveal truthfully without increase or decrease. Knowing beings' different dispositions, they extensively explain with clear and definitive verbal actions and phrases. Through such teaching, they can increase their own roots of goodness while embracing beings with pure dharma.

The Tathagata can reveal and explain such collections of dharma and dhāraṇī gateways using countless analogies. If you can expound the supreme true dharma in this way, you will dwell in the Buddha's deeds and swiftly perfect the four fearlessnesses."

「無邊莊嚴！如是菩薩以大方便清淨智慧善能修習起神通業，所有諸法即能攝取廣大智聚。此中何者起神通業？無邊莊嚴！若諸菩薩住神足中，以如虛空無所依想，善能分析大種積聚。如來成就無礙智見、無邊智見，以智見力於一切法得善巧智，能善決定，無有少法而可了知，住無所得、住無等等，亦不與俱；住阿蘭若、住無執著、住清淨智，無有少法不知不見，遠離黑闇無有障礙，善住無量無邊智見。是故如來平等見覺一切諸法如幻如夢，及能開示無名法想，是故我等應隨佛學。如來智慧無有障礙，能善了知一切眾生上中下根，令諸菩薩安住平等起神通業，由是成就神足現前。由是神足加持之力，於戒定慧及以解脫智見，淨施法智善能安住。由此能得真實加持，攝受無量差別神變。於梵世間而得自在，處師子座擊大法鼓，令諸眾會皆悉歡喜，及為眾生作大利益。

"Anantavyūha! Thus bodhisattvas with great skillful means and pure wisdom can cultivate and give rise to supernatural powers, able to grasp the vast collection of wisdom regarding all dharmas. What are these supernatural powers? Anantavyūha! When bodhisattvas dwell in the bases of supernatural power, with the conception of being unsupported like space, they can skillfully analyze the accumulation of great elements.

The Tathagata has accomplished unobstructed wisdom-vision and boundless wisdom-vision. Through the power of wisdom-vision, he attains skillful wisdom regarding all dharmas and can determine well. Not even the slightest dharma can be known - dwelling in non-attainment, dwelling in the incomparable, also not dwelling together; dwelling in solitude (araṇya), dwelling without attachment, dwelling in pure wisdom, with not even the slightest dharma unknown or unseen, far from darkness without obstruction, skillfully dwelling in immeasurable boundless wisdom-vision.

Therefore the Tathagata equally sees and realizes all dharmas as like illusions and dreams, and can reveal conceptions of nameless dharmas - therefore we should follow the Buddha's teaching. The Tathagata's wisdom is unobstructed, able to skillfully know all beings' superior, middling and inferior faculties, causing bodhisattvas to abide equally in supernatural powers, thereby accomplishing the bases of supernatural power directly.

Through the power of these supernatural powers' blessing, they can skillfully abide in morality, concentration, wisdom, liberation, and wisdom-vision, and pure giving of dharma wisdom. Through this they can attain true blessing, embracing countless different supernatural transformations. They attain mastery in the Brahma world, sit on the lion throne beating the great dharma drum, making all assemblies rejoice, and creating great benefit for beings."

「無邊莊嚴！譬如大鐵輪圍山王，以諸眾生業增上力，於此世界圍遶而住，不令眾生嗅地獄香、聞地獄聲、見於地獄。如是菩薩於此法中善修學已，為諸眾生除滅一切有障礙法，授與一切無障礙法。如是菩薩以金剛智攝受善巧，於此法教悟入甚深，住無所得甘露灌灑。云何名得甘露灌灑？謂煩惱魔、蘊魔、天魔所不能損，縱於死時雖有死魔，亦得自在不起死想。何以故？由彼正士住於空性無相無願，於一切法無所分別、不生不滅、不墮不起、不來不去不住、不染不淨，亦不怯弱，無有障礙、無有所得，捨離憍慢其心謙下，內離迷惑善了於外，見聞覺知所不能攝。了知諸法皆悉平等，如實入於如來法中，以不虛妄無有變異安住真如。此即名為諸菩薩等所入般若波羅蜜門。於此住已，則能成就無邊智慧。由是慧力，能使入於不思議智及諸如來祕密言說，於一切法能善了知，隨覺無間等菩提故，隨覺無間不可思議，等於菩提不可思議。隨覺無間無所分別，等於菩提無所分別。了知無間及菩提法無所得故，彼亦不作無間差別，不作菩提平等之想。無間菩提不作不壞、不集不散，於此義中能作業者，於此所說寂靜法門而不執著，亦不分別諸業果報，能善了知業果平等，以平等故不得業果，亦不分別亦不執著。何以故？彼於煩惱及以業障，獲得輕安遠離結因，於諸法門能得照曜，於此陀羅尼品能得光明。彼住如是清淨門故，能於十方世界遊化，具清淨行無所住著，不為世法之所染污，於諸世間天人之中堪為福田親近供養。無邊莊嚴！我說供養住第八地諸善男子功德無量，何況菩薩於如是法而修行者。若於菩提及以眾生，眾生之法乃至世間之法，無有所得亦不分別及諸戲論，彼人則能了知此法如說修行，能消世間廣大供養，應以如來供養而供養之。

"Anantavyūha! Just as the great iron wheel-surrounding mountain king, through the power of beings' karma, surrounds and dwells in this world, not letting beings smell hell's odors, hear hell's sounds, or see hell. Similarly, when bodhisattvas have well studied this dharma, they eliminate all obstructing dharmas for beings and bestow all unobstructed dharmas. Such bodhisattvas, embracing skillful means with vajra wisdom, deeply realize this dharma teaching, dwelling in non-attainment sprinkled with ambrosia.

What is called being sprinkled with ambrosia? It means that the affliction māra, aggregates māra, and heavenly māra cannot harm them, and even at death, though death māra exists, they attain mastery without giving rise to the thought of death. Why? Because these noble ones dwell in emptiness, signlessness and wishlessness, without discriminating regarding all dharmas - neither born nor ceasing, neither falling nor arising, neither coming nor going nor dwelling, neither defiled nor pure, also not timid, without obstruction, without attainment, abandoning pride with humble minds, internally free from delusion and well understanding externally, beyond the grasp of seeing, hearing, feeling and knowing.

Understanding that all dharmas are equal, they truly enter the Tathagata's dharma, abiding in suchness without falsity or change. This is called the prajñāpāramitā gateway that all bodhisattvas enter. Dwelling therein, they can accomplish boundless wisdom. Through this wisdom power, they can enter inconceivable wisdom and all Tathagatas' secret speech, skillfully understanding all dharmas. Because they follow realization without interval equal to bodhi - following realization without interval is inconceivable, equal to inconceivable bodhi. Following realization without interval is without discrimination, equal to bodhi without discrimination.

Understanding that both interval and bodhi dharmas are unattainable, they neither make interval distinctions nor conceive of bodhi's equality. Interval and bodhi are neither made nor destroyed, neither gathered nor scattered. Those who can act regarding this meaning do not attach to this peaceful dharma gateway that is taught, nor discriminate karmic results, but skillfully understand the equality of karma and its fruits. Through equality they do not attain karmic fruits, and neither discriminate nor attach. Why? They attain ease regarding afflictions and karmic obstacles, far from the causes of bondage, able to illuminate all dharma gateways and gain light in this dhāraṇī chapter.

Because they dwell in such pure gateways, they can travel and transform throughout the ten directions' worlds, possessing pure conduct without dwelling or attachment, undefiled by worldly dharmas, worthy to be fields of merit and receive offerings among worldly gods and humans. Anantavyūha! I say that the merit of making offerings to good sons dwelling on the eighth ground is immeasurable - how much more so for bodhisattvas practicing such dharmas! If regarding bodhi and beings, beings' dharmas up to worldly dharmas, they have no attainment, discrimination or conceptual proliferation, such people can understand this dharma and practice as taught, able to digest vast worldly offerings - they should be honored with offerings like those made to the Tathagata."

「無邊莊嚴！若諸菩薩修學此法，於諸供養一切所有皆悉具足，離諸怖畏乃至能捨一切身命。彼於諸法無所攝受，而能攝受廣大之法。處無畏座作師子吼。降伏外道及外道法，摧滅波旬及魔軍眾，能除眾生一切覆障。當以法船渡諸眾生，當示眾生一切智道，當能安住一切眾生於隨順道，當能令彼一切眾生隨順聖諦不相違逆，當為眾生開示一切菩提分法，當以法施慰喻眾生，當令眾生能得法喜。無邊莊嚴！若有於此陀羅尼門能忍信受，則與得受菩提記人等無有異。彼既聞法，當於己身而自授記。如來法王施設此法開此法藏，而能安立此陀羅尼印，及能建立此諸法門攝受我等。是我等父、哀愍我者。無邊莊嚴！若有菩薩以勝意樂能於我所起於父想，彼人當得入如來數如我無異。無邊莊嚴！於此陀羅尼門法品之中，此是第二出離陀羅尼印演說法藏。」

"Anantavyūha! If bodhisattvas study this dharma, they will be complete in all offerings and free from all fears, even able to give up their bodies and lives. Though they grasp no dharmas, they can embrace vast dharmas. They sit on the fearless seat making the lion's roar, subduing non-Buddhist paths and their teachings, crushing Māra and his armies, able to remove all beings' obscurations.

They should ferry beings across with the Dharma ship, should show beings the path of omniscience, should establish all beings in the accordant path, should enable all beings to follow the Noble Truths without opposition, should reveal all factors of enlightenment to beings, should comfort beings with the gift of Dharma, should enable beings to attain Dharma joy.

Anantavyūha! If there are those who can patiently accept and believe in this dhāraṇī gateway, they are no different from those who have received the prediction of enlightenment. Having heard the Dharma, they should give themselves the prediction. The Tathagata, King of Dharma, establishes this teaching and opens this Dharma treasury, establishing this dhāraṇī seal and establishing these Dharma gateways embracing us all. He is our father, compassionate toward us.

Anantavyūha! If there are bodhisattvas who with supreme aspiration can give rise to the thought of father toward me, they will enter the ranks of the Tathagatas no different from myself. Anantavyūha! Within this chapter on the dhāraṇī gateway, this is the second treasury of Dharma explaining the liberating dhāraṇī seal."

清淨陀羅尼品第三之一

Pure Dhāraṇī

爾時世尊觀察四方，作如是類種種神通，以神通力令此眾會諸菩薩等見於十方無量諸佛，及聞諸佛所說之法。爾時佛告無邊莊嚴：「汝觀如來於一切法無有所作，無數離數及寂靜數，能作如是自在神通；如來之力、無畏如是。無邊莊嚴！如來之性，不一不異非不一異，無所有故非有非無，無有自性非無自性，應如是知如來之性，乃至無有少法可得。如是見者亦復無有少法可見，若不可見則無所有亦無所取。無邊莊嚴！如來之性無少真實少不真實。若少真實少不真實，是則應言有如來性、無如來性。如來之性離有離無亦不曾離。無邊莊嚴！一切諸法自性本性猶如虛空。如是法門，諸佛如來未出世時所未曾說。無邊莊嚴，若諸菩薩於此法中如是解者，則能發生無量辯才，於諸法中能為照曜，於佛無畏而作光明。無邊莊嚴！言無畏者，謂得如來最上無畏，能於少法不攝受故、不增長故、不可得故、不遍得故、不隨得故。如來出世若不出世，法不增減、不遍增減。諸法自性本性常住，法界住性、法界定性。無邊莊嚴！一切諸法住法定性，如是無有、不可得故。一切諸法皆妄分別，不以業報而得成就，是故能入一切諸法無業報門。如是諸法無自性故、不如實故，諸業於果非生滅因，於滅趣道亦復非因。如來但以世俗施設說一切法有因非因，因自在故、無有因故。此是如來無畏之地，如來具足無量辯才故能得入大無畏地。

At that time, the World-Honored One surveyed the four directions and displayed various supernatural powers. Through his supernatural power, he caused the assembly of bodhisattvas to see countless Buddhas in the ten directions and hear the Dharma they taught. Then the Buddha said to Anantavyūha: "Observe how the Tathagata, regarding all dharmas, has nothing to do, beyond number, free from number and peaceful number, yet can manifest such mastery of supernatural powers; such is the Tathagata's power and fearlessness.

Anantavyūha! The Tathagata's nature is neither one nor different, nor not one nor different. Being without existence, it is neither existent nor non-existent, having no inherent nature yet not lacking inherent nature. Thus should one know the Tathagata's nature - up to not even the slightest dharma can be obtained. One who sees thus also has not even the slightest dharma to see. If it cannot be seen, then there is nothing and nothing to grasp.

Anantavyūha! The Tathagata's nature has not even the slightest truth or non-truth. If there were even the slightest truth or non-truth, then one should say there is Tathagata-nature or no Tathagata-nature. The Tathagata's nature transcends existence and non-existence, yet has never transcended.

Anantavyūha! The inherent nature of all dharmas is like space. Such a dharma gateway was never taught before the Buddhas and Tathagatas appeared in the world. Anantavyūha, if bodhisattvas understand thus regarding this dharma, they can give rise to boundless eloquence, illuminate all dharmas, and become light in the Buddha's fearlessness.

Anantavyūha! What is called fearlessness means attaining the Tathagata's supreme fearlessness, because not even the slightest dharma is grasped, increased, obtained, completely obtained, or partially obtained. Whether the Tathagata appears in the world or not, dharmas neither increase nor decrease, neither completely increase nor decrease. The inherent nature of dharmas constantly abides - the nature of the dharma realm, the fixed nature of the dharma realm.

Anantavyūha! All dharmas abide in the fixed nature of dharma, thus being non-existent and unobtainable. All dharmas are merely false discrimination, not accomplished through karmic results, therefore one can enter the gateway of all dharmas being without karmic results. Because such dharmas have no inherent nature and are not as they truly are, karma is not a cause of arising and ceasing regarding results, nor a cause regarding the path leading to cessation. The Tathagata only conventionally establishes and speaks of all dharmas having causes or no causes, because causes are mastered and because there are no causes. This is the Tathagata's ground of fearlessness - because the Tathagata is complete in boundless eloquence, he can enter the ground of great fearlessness."

「無邊莊嚴！云何無畏？謂諸如來四無所畏。此四無畏，緣覺尚無，何況聲聞及餘世間。何等為四？一者，唱言：『我是如來、應、正等覺，一切知者、一切見者。或有一切天人世間立論於我，言我不能覺了諸法。無有是處。』由此能得最上無畏，於眾會中正師子吼，我能演說無上甚深廣大法教。二者，唱言：『我是一切諸漏盡者。或有一切天人世間立論於我，諸漏不盡。無有是處。』由此能得住於安樂，我開示此無量俱胝劫所積集無上法藏。三者，『我所宣說出離覺了，於彼修習正苦滅盡。或天世間立論於我，若苦盡道不出離者。無有是處。』我不見此相，我不見此相時得安樂住，為諸眾生示現此法種性，於眾會中作師子吼。四者，『我所宣說諸障礙法，於此或有天人魔梵沙門婆羅門眾立論於我，於彼習行無障礙者。無有是處。』我不見此相時，得增上安樂住，我於眾中正師子吼，我能轉此無上法輪，一切外道諸天世間所不能轉。無邊莊嚴！此是如來四無所畏。此中菩薩勤修學時，速疾獲得無畏之地，於人天中最為殊勝。

"Anantavyūha! What is fearlessness? It refers to the Tathagata's four fearlessnesses. These four fearlessnesses are not even possessed by pratyekabuddhas, much less by śrāvakas and other worldly beings. What are the four?

First, proclaiming: 'I am the Tathagata, Arhat, Perfectly Enlightened One, the all-knowing, all-seeing one. If any gods or humans in the world were to argue that I cannot realize all dharmas - there is no such possibility.' Through this, one attains supreme fearlessness, making the lion's roar in assemblies, able to expound the supreme, profound and vast Dharma teaching.

Second, proclaiming: 'I am one who has exhausted all defilements. If any gods or humans in the world were to argue that my defilements are not exhausted - there is no such possibility.' Through this, one attains peaceful dwelling, revealing this supreme treasury of Dharma accumulated over countless koṭis of eons.

Third: 'What I proclaim about liberation and realization, practicing it leads to the complete extinction of suffering. If gods or worldly beings were to argue that the path to the extinction of suffering does not lead to liberation - there is no such possibility.' Not seeing such a characteristic, when I do not see this characteristic I attain peaceful dwelling, demonstrating this Dharma lineage to beings, making the lion's roar in assemblies.

Fourth: 'What I proclaim as obstructing dharmas - if any assembly of gods, humans, maras, brahmas, śramaṇas or brahmins were to argue that practicing these does not obstruct - there is no such possibility.' When I do not see such a characteristic, I attain supreme peaceful dwelling, making the lion's roar in assemblies, able to turn this supreme Dharma wheel that no non-Buddhist paths, gods or worldly beings can turn.

Anantavyūha! These are the Tathagata's four fearlessnesses. When bodhisattvas diligently study these, they swiftly attain the ground of fearlessness, becoming supreme among gods and humans."

「無邊莊嚴！若諸菩薩由善修習虛空相故，則能發生不可思議遍清淨門。由是門故，於一切法最初了知，見一切法等虛空相無二無別，一切諸法亦復如是。然於虛空亦不分別亦不戲論，得義善巧。無少法界所從將來，亦不將去，亦不積集，乃能觀察一切諸法無有積集不來不去，於一切法行無所行，燃大法炬為諸眾生作法照曜。無邊莊嚴！汝觀此法能為菩薩幾許利益？幾許事業？謂佛十力、四無所畏，亦復無有少法可得亦非不得。無邊莊嚴！一切諸法等虛空相，為得義利開示演說業所依事及彼業因，於中亦無義利可得。無邊莊嚴！此甚深法一切世間之所難信。一切世間皆是滅壞虛妄建立，由是於此法毘奈耶不能信受，亦非世間能知世間皆悉非法。以執著故，言有世間及安住處，假使乃至法想執著，亦無有法而可執著。由於非法起執著故，則與如來及所說法共興諍論，又不能了一切諸法自性本性，復與無生法等相違，是故於此甚深法教不能解了。

"Anantavyūha! If bodhisattvas, through skillfully cultivating the characteristic of emptiness, can give rise to an inconceivable universally pure gateway. Through this gateway, they initially understand regarding all dharmas, seeing all dharmas equal to the characteristic of emptiness without duality or difference - all dharmas are thus. Yet regarding emptiness they neither discriminate nor conceptually proliferate, attaining skillful meaning. Not even the slightest dharma realm comes from anywhere, nor goes anywhere, nor accumulates. They can observe that all dharmas have no accumulation, no coming or going, regarding all dharmas practicing non-practice, lighting the great dharma torch to illuminate beings with dharma.

Anantavyūha! Observe how much benefit and how many activities this dharma can provide for bodhisattvas! Namely the Buddha's ten powers and four fearlessnesses - yet not even the slightest dharma can be obtained nor not obtained. Anantavyūha! All dharmas equal the characteristic of emptiness. For attaining benefit, activities' bases and their causes are revealed and explained, yet within them there is no benefit to be obtained.

Anantavyūha! This profound dharma is difficult for all worldly beings to believe. All worlds are destructible, falsely established, therefore they cannot believe in this Dharma and Vinaya, nor can the world know that the world is entirely non-dharma. Due to attachment, they speak of there being a world and dwelling places. Even up to attachment to the conception of dharma, there is no dharma that can be attached to. Because they give rise to attachment to non-dharma, they dispute with the Tathagata and his teachings, and also cannot understand the inherent nature of all dharmas. Furthermore, contradicting the unborn dharma, therefore they cannot understand this profound dharma teaching."

「無邊莊嚴！我為一切天人所信，如實語者、無諍論者，如來世尊息諍論故、捨離蘊故，開示演說如是法教，於中無蘊亦無蘊盡。無邊莊嚴！一切有者，所謂一切善不善法，於中都無善不善法，善不善法皆悉寂靜，善不善法各不相知，善不善法不相映蔽，以善不善執著因緣，是故如來說一切法皆悉無記。以彼真實善不善法不可得故，若不可得則無有記。何以故？於中無因，無因可見。無邊莊嚴！汝今當觀一切諸法皆悉無記。若諸菩薩如是覺已，於一切法無記言說亦不可得。如是法門為諸菩薩於不善法如實見故，得捨圓滿於法不住，以無記門證入諸法。是無記門彼則非門，若非門者則不可得，若不可得彼則清淨，此是諸菩薩所入陀羅尼清淨法門。由是門故，得一切法光明照曜，於諸法中無有愚闇迷惑猶豫，及能獲得無礙法智慧眼清淨。

"Anantavyūha! I am trusted by all gods and humans, a speaker of truth, one without disputation. Because the Tathagata World-Honored One ceases disputation and abandons aggregates, he reveals and teaches such dharma teaching, wherein there are no aggregates and no exhaustion of aggregates.

Anantavyūha! All that exists refers to all wholesome and unwholesome dharmas, yet within them there are no wholesome or unwholesome dharmas. Wholesome and unwholesome dharmas are all peaceful, wholesome and unwholesome dharmas do not know each other, wholesome and unwholesome dharmas do not overshadow each other. Due to attachment to causes and conditions of wholesome and unwholesome, therefore the Tathagata says all dharmas are indeterminate. Because those true wholesome and unwholesome dharmas cannot be obtained, if they cannot be obtained then there is no determination. Why? Within them there is no cause, no cause can be seen.

Anantavyūha! You should now observe that all dharmas are indeterminate. When bodhisattvas realize thus, even speech about all dharmas being indeterminate cannot be obtained. Such a dharma gateway, because bodhisattvas see unwholesome dharmas as they truly are, attains perfect renunciation without dwelling in dharmas, entering all dharmas through the gateway of indeterminacy. This gateway of indeterminacy is then no gateway, if it is no gateway then it cannot be obtained, if it cannot be obtained then it is pure - this is the pure dhāraṇī dharma gateway that bodhisattvas enter.

Through this gateway, they obtain illuminating light regarding all dharmas, having no ignorance, delusion or doubt regarding dharmas, and attaining the pure wisdom eye of unobstructed dharma."

「無邊莊嚴！於此法中應生願樂。云何願樂？謂於諸法無所取故無有執著，究竟離捨超過攝藏，無希求故、於善不善一切有為及世間法不觀待故。此是無上不放逸地、離攀緣地，於諸法中無有所住，不來不去無所建立，此則說名慧眼清淨究竟遠離。無所取故，善能觀察捨離一切自性本性，此名慧眼。言慧眼者，所謂盡滅厭離智性。如是智性，無生無作本性寂靜，亦復不與寂靜相應，斷相應故，亦復非斷亦非無斷，無缺無減，此則名為清淨慧眼無戲論道。由是慧眼得成就故，以大慈悲攝諸眾生，令其發心住緣眾生無盡妙行，及能覺了一切諸法無有我人眾生壽者。彼若證得大菩提時，決定當能開示演說無上法藏，及能清淨陀羅尼門，為諸眾生種性教法不斷盡故應置法印。」

"Anantavyūha! One should generate aspiration and delight in this dharma. What is aspiration and delight? Because there is nothing to grasp in all dharmas, there is no attachment, ultimately abandoning and transcending accumulation, because there is no seeking and no dependence on wholesome, unwholesome, all conditioned and worldly dharmas.

This is the supreme ground of diligence and the ground free from grasping, with no dwelling among dharmas, no coming or going, no establishment - this is called the wisdom eye's pure ultimate detachment. Because there is nothing to grasp, one can skillfully observe and abandon all inherent nature - this is called the wisdom eye. The wisdom eye refers to the nature of wisdom that exhausts, extinguishes and renounces. Such wisdom nature is unborn, uncreated, inherently peaceful, yet also not associated with peace. Because it cuts off association, it is neither cut off nor not cut off, without deficiency or decrease - this is called the path of the pure wisdom eye without conceptual proliferation.

Because of accomplishing this wisdom eye, with great loving-kindness and compassion one embraces all beings, causing them to give rise to mind dwelling in endless wonderful practices conditioned by beings, and able to realize that all dharmas are without self, person, being or life-force. When they realize great bodhi, they will definitely be able to reveal and explain the supreme treasury of dharma, purify the dhāraṇī gateway, and should place the dharma seal for beings' lineage teachings to continue without end."

佛復告無邊莊嚴菩薩摩訶薩言：「此陀羅尼清淨法門，一切諸佛常所護念攝受開演。住於十方三世諸佛，亦皆宣說如是法門，為諸菩薩開示三世平等法性。由是能於三世諸法如實悟入此之法門，成就菩薩清淨三世總持慧故。彼諸菩薩無有世想，於善不善了知無二，而能生長種種善根，身語意業悉皆清淨，能遍清淨無量法門。為得清淨總持慧故，亦能開演無起作性清淨法教，復能開示一切諸法畢竟空寂猶如虛空，又能示現廣大慧光。而為開示清淨智故，亦能開示一切諸法及與菩提如虛空性。而為示現一切智智道清淨故，又能開示清淨道法即是菩提。隨其所願得圓滿故能正了知，演出實諦方便善巧，而能宣說無分別諦故，能善開示諸佛智慧，隨順覺了一切義故。無邊莊嚴！若諸菩薩於此法中善修學者，能速清淨菩提資糧，得住菩提無有遠近，不與少法共相違背，亦不於此所說諸法而見遠近，不以法及非法隨見菩提。通達菩提絕諸顯示，能以平等無顯示義了知菩提。及觀諸法寂靜義時不分別菩提，亦不見寂靜不寂靜義，非寂靜外見不寂靜，無有少分能觀見想。於一切處能清淨見，亦無少有可能清淨。此是諸菩薩清淨智門。由此門故，而能隨念諸佛如來無邊法藏陀羅尼門，能遍了知諸有情類自性本性，為諸有情開示演說此諸法藏。能遍清淨諸智慧業諸所願求，於阿耨多羅三藐三菩提現等覺已，增上意樂終不退轉，及能隨念善清淨願，於一切法速得自在而能習行。諸佛如來大慈大悲，一切如來善巧法藏，皆現在前。及能示現無量無邊大法光明，身常安住諸佛智境。

The Buddha further said to Bodhisattva-mahāsattva Anantavyūha, "This pure dhāraṇī dharma gateway is constantly protected, embraced and expounded by all Buddhas. The Buddhas dwelling in the ten directions and three times all proclaim such a dharma gateway, revealing to bodhisattvas the equal dharma nature of the three times. Through this they can truly enter this dharma gateway regarding the dharmas of the three times, accomplishing bodhisattvas' pure three-times total retention wisdom.

Those bodhisattvas have no worldly conception, understanding non-duality regarding wholesome and unwholesome, yet able to grow various roots of goodness, with pure actions of body, speech and mind, able to universally purify countless dharma gateways. To attain pure total retention wisdom, they can also expound the pure dharma teaching of non-arising nature, reveal all dharmas as ultimately empty and peaceful like space, and manifest vast wisdom light. To reveal pure wisdom, they can also reveal all dharmas and bodhi as having the nature of space. To manifest the pure path of omniscient wisdom, they can also reveal that pure path dharmas are bodhi itself. Because their wishes are fulfilled they can correctly understand, expounding skillful means of truth, and able to proclaim non-discriminating truth, they can skillfully reveal the Buddhas' wisdom, following and realizing all meanings.

Anantavyūha! If bodhisattvas skillfully study this dharma, they can swiftly purify provisions for enlightenment, dwell in bodhi without near or far, not contradicting even the slightest dharma, also not seeing near or far regarding these taught dharmas, not seeing bodhi through dharma or non-dharma. Penetrating bodhi transcends all demonstration, able to know bodhi through equal meaning without demonstration. When observing dharmas' peaceful meaning they do not discriminate bodhi, also not seeing peaceful or non-peaceful meaning, not seeing non-peace outside of peace, without even the slightest observing conception. Able to see purely everywhere, yet without even the slightest that can be purified - this is the bodhisattvas' gateway of pure wisdom.

Through this gateway, they can be mindful of the Buddhas' and Tathagatas' boundless treasury of dharma dhāraṇī gateway, thoroughly understand all sentient beings' inherent nature, reveal and explain these dharma treasuries for sentient beings. Able to universally purify all wisdom activities and aspirations, having realized anuttara-samyak-sambodhi with supreme intention never retreating, able to be mindful of pure vows, swiftly attaining mastery of all dharmas and able to practice. The Buddhas' and Tathagatas' great loving-kindness and compassion, all Tathagatas' skillful dharma treasury, all manifest before them. And able to manifest boundless great dharma light, their bodies constantly dwelling in the Buddhas' wisdom realm."

「無邊莊嚴！此無量無邊法門，誰之增語？無邊莊嚴！無量無邊者，謂一切法、地水火風虛空識界皆無量故，欲界色界及無色界、諸有情界無有量故，然無少分諸有情界可得了知，有情無故。如是如是，此有情界不可得不可了知，界無有故。是故諸法等涅槃界、趣入涅槃。一切諸法皆同趣入不可說處，於涅槃界無有少分而可說故。涅槃界中無有障礙亦無蓋覆障礙，蓋覆永清淨故，是故涅槃界清淨最清淨。是涅槃界，界亦非界，遠離界故、無有界故、超過界故，然以似界方便顯說。所言界者，安住非界及非非界，於言說中亦無有界，但以語言顯說諸法。所有言說及能說者，皆不可得、不可了知。一切言說即非言說，如是一切言說如虛空性等入虛空。由是地界不能言說、無能說力，乃至空界不能言說、無能說力。言識界者，由是但以語言顯說諸法，而彼識界界亦非界，不入諸界、不與界相應非不相應，從虛空生入於虛空。如是識界，不在內不在外不在中間，隨其空分之所攝受趣入虛空，不可施設不可覩見。若不可施設彼無所作，餘緣相應說有識界。此是菩薩之所入門。一切諸法本性自性猶如虛空，以依法界開示演說，而亦無有諸法之界，界非界故。一切諸法猶如虛空，是故如來說一切法皆是虛空，量難得故。顯一切法皆虛空性，諸法本性如虛空故，但以語言開示演說。

"Anantavyūha! This boundless, limitless dharma gateway - whose elaboration is it? Anantavyūha! 'Boundless and limitless' refers to all dharmas - the realms of earth, water, fire, wind, space and consciousness are all boundless, and because the desire realm, form realm, formless realm and all sentient being realms are without measure. Yet not even the slightest sentient being realm can be known, because there are no sentient beings. Thus, thus, this sentient being realm cannot be obtained or known, because realms do not exist.

Therefore all dharmas equal the nirvana realm, entering nirvana. All dharmas together enter the inexpressible place, because not even the slightest part of the nirvana realm can be expressed. Within the nirvana realm there are no obstacles and no covering obstacles, because coverings are eternally pure, therefore the nirvana realm is pure, most pure.

This nirvana realm is both realm and non-realm, because it is far from realms, without realms, transcending realms, yet is revealed through skillful means as seeming realms. What is called 'realm' abides as neither realm nor non-realm, and within speech there is also no realm - dharmas are merely revealed through words. All speech and speakers cannot be obtained or known. All speech is non-speech - thus all speech equals the nature of space, entering space.

Therefore the earth realm cannot speak and has no power of speech, up to the space realm cannot speak and has no power of speech. What is called consciousness realm merely reveals dharmas through words, yet that consciousness realm is both realm and non-realm, not entering realms, neither associated nor non-associated with realms, born from space entering into space. Such consciousness realm is not inside, not outside, not in between, following its portion of space it enters space, cannot be designated or seen. If it cannot be designated then it does nothing - through other conditions' association it is said there is consciousness realm. This is the gateway that bodhisattvas enter.

The inherent nature of all dharmas is like space - though revealed and explained depending on the dharma realm, there are also no realms of dharmas, because realms are non-realms. All dharmas are like space, therefore the Tathagata says all dharmas are space, because their measure is difficult to obtain. Revealing that all dharmas have the nature of space, because dharmas' inherent nature is like space, they are merely revealed and explained through words."

「無邊莊嚴！汝觀如來智所演說爾所清淨，彼無法可生亦無法授與。如是清淨法教，是諸菩薩不顛倒智。是故汝等應當願樂，不由他緣智得無分別不增分別，及能清淨不可言說理趣法門，由一切法智清淨故。」

"Anantavyūha! Observe how what is explained by the Tathagata's wisdom is so pure - there is no dharma that can arise and no dharma that can be given. Such pure dharma teaching is the bodhisattvas' non-inverted wisdom. Therefore you should aspire and delight in wisdom not dependent on others, attaining non-discrimination without increasing discrimination, and able to purify the inexpressible principles' dharma gateway, because all dharma wisdom is pure."

佛告無邊莊嚴：「諸飛鳥類於何所行？」

The Buddha said to Anantavyūha, "Where do flying birds travel?"

無邊莊嚴白佛言：「世尊！行於虛空。」

Anantavyūha replied to the Buddha, "World-Honored One, they travel in empty space."

佛復問言：「虛空復何所行？」

The Buddha asked further: "Where does empty space travel?"

答言：「世尊！如是虛空無有所行。」

He answered: "World-Honored One, empty space as such has nowhere it travels."

佛言：「如是如是，一切諸法猶如虛空無有所行，行無所行法不可得，是故諸法無有所行亦復不行。諸法本性無有可行及無可說，而此法門為諸菩薩得虛空智清淨故轉。此是無邊光明法門，普遍照耀無量無邊，猶如虛空，彼之光明普遍照耀亦不可見。菩薩得是門已，能遍觀察十方世界，及能隨見一切世間。無邊莊嚴，此是菩薩智所知地、通達智地，而非一切他論者地，彼不能說故。此法理趣是不可說法印，語言顯示不可得故。是故一切諸法不印亦不增印。了知不印，修習善巧故，以虛空印印一切法。以無相印能示現彼虛空無相，無有為相、無語言相，以空無故說此虛空。所言虛空，彼無實體故說為空。以真勝義，應知諸法無言彼岸。無邊莊嚴！我於此中當說陀羅尼印能清淨句，為虛空句，智清淨故。如空無句，無句清淨。如是應當了無諸句。其句云何？」即說呪曰：

The Buddha said: "So it is, so it is. All dharmas are like space without any activity. Activity without activity and dharmas cannot be obtained, therefore dharmas have no activity and also do not act. The inherent nature of dharmas has nothing that can be acted upon or spoken of, yet this dharma gateway turns for the sake of bodhisattvas attaining pure space-like wisdom.

This is the boundless light dharma gateway, universally illuminating without measure or bounds, like space - its light universally illuminates yet cannot be seen. When bodhisattvas attain this gateway, they can universally observe the worlds of the ten directions and see all worldly realms.

Anantavyūha, this is the ground of bodhisattvas' wisdom-knowledge and penetrating wisdom, not the ground of other theorists, as they cannot explain it. The principles of this dharma are the seal of inexpressible dharma, because verbal expression cannot be obtained. Therefore all dharmas neither seal nor increase sealing. Understanding non-sealing and cultivating skillful means, all dharmas are sealed with the seal of space. With the seal of no characteristics, it can manifest that space is without characteristics - without conditioned characteristics or verbal characteristics. Because it is empty, this space is spoken of. What is called space has no real substance, therefore it is called empty. Through ultimate truth, one should know dharmas are beyond words.

Anantavyūha! Here I will speak the purifying phrases of the dhāraṇī seal, for the sake of space-like phrases and pure wisdom. Just as space has no phrases, no phrases are pure. Thus one should understand the absence of all phrases. What are these phrases?"

Then he spoke the mantra saying:

「毘筏嚟(一)　毘筏囉(引)弩娑呬諦(二)　鉢囉(引、二合)弩儞(三)　儞珊那(上)尾筏囉尼(上)(四)　阿毘夜(二合)筏迦(引)賖珊[木*奈]設儞(五)　鉢囉(二合)皤(去)嚟(六)　鉢囉(二合)皤(去)囉弭輸達儞(七)　涅毘羯鞞(八)　阿(引)迦(去)賖三摩筏娑囉尼(上)(九)　儞省霓(十)　省(上)伽(上)波揭底(十一)　省(上、去)伽(去)毘牟折儞(十二)　阿(引)娜(上)馱儞(十三)　阿(引)馱(去)曩毘揭帝(十四)　薑(去)乞沙(二合)掣(去)那鉢唎羯麼(十五)　遏掣(去)泥(十六)　阿弩鉢掣泥(十七)　阿三(去)冥(十八)　地毘耶(二合)(十九)　若曩阿(引)呵囉寧(二十)　鉢囉(二合)攘斫芻毘輸馱儞(二十一)　設黎耶(二合、引)播那耶儞(二十二)　地孕(二合)祇烏怛囉尼(上)(二十三)　阿喻雞(二十四)　阿毘喻雞(二十五)　阿三鉢囉(二合)喻雞(二十六)　阿毘鉢囉(二合)喻雞(二十七)　阿紇囉(二合)鉢馱涅賀嚟(二十八)　涅提賖鉢馱毘輸達儞(二十九)　阿底多(引)那揭多鉢囉(二合)底逾(二合)般那毘輸達儞(三十)　訖唎(二合)多鉢唎(二合)羯麼毘儞諦(三十一)　曩多(引)囉他(二合)弩揭諦(三十二)　阿僧羯囉(二合)冥(三十三)　阿訖囉鉢馱毘輸達儞(三十四)　鉢馱鉢囉(二合)陛馱攘那毘輸達儞(三十五)　涅皤斯(三十六)　阿(去)皤(去)婆毘輸達儞(三十七)　三漫多[木*奈]賖地賖毘耶(二合)筏盧羯寧(三十八)　弭囉(引)瘧(上)鉢馱涅訶嚟(三十九)　鉢囉(二合)若弭輸地(四十)　嗚(上)皤(去)娑阿鉢囉(二合)冥迦囉尼(四十一)　阿矩羅波(二合)達摩[木*奈]唎設那弭輸達儞(四十二)　步多(去)遏囉他(二合)珊[木*奈]唎設儞(四十三)　阿怒耄馱遏他(二合)弭輸誕儞(四十四)　娑竭囉質多弩鉢囉吠世(四十五)　謎嚧鉢唎僧薩他(二合、引)寧(四十六)　囉濕弭(二合)鉢囉(二合)多鉢儞(四十七)　薩婆路迦(引)地鉢帝耶攘囊尾輸誕儞(四十八)　阿鉢囉(二合)底褐多(四十九)　阿僧伽攘那[木*奈]唎(二合)設寧(五十)」

vibhavare (1) vibhavara anusahite (2) pranudi (3) niṣanna vibharani (4) abhyavatka śasannaśani (5) prabhare (6) prabhara viśuddhani (7) nirbhakavi (8) ākāśa samavatsarani (9) niṣaṅge (10) saṅgha pagate (11) saṅgha vimocani (12) ānadhani (13) ādhana vigate (14) jñakṣacchedana parikrama (15) acchedane (16) anupacchedane (17) asame (18) divye (19) jñāna āharani (20) prajñacakṣu viśuddhani (21) śaryāpanayani (22) dhyaṅgi uttarani (23) āyuke (24) abhiyuke (25) asamprayuke (26) abhiprayuke (27) ahrapada nirhare (28) nirdeśa pada viśuddhani (29) atīta anāgata pratyutpanna viśuddhani (30) kṛta parikarma vinite (31) nātārtha anugate (32) asaṅkrame (33) akra pada viśuddhani (34) pada prabheda jñāna viśuddhani (35) nirvase (36) abhāva viśuddhani (37) samanta deśa divya avalokani (38) virāja pada nirhare (39) prajñā viśuddhi (40) ubhāsa aprame karani (41) akula dharma darśana viśuddhani (42) bhūta artha sandarśani (43) anubuddha artha viśuddhani (44) sāgara citta anupraveśe (45) meru parisaṃsthāne (46) raśmi pratapani (47) sarvaloka adhipatya jñāna viśuddhani (48) apratihatā (49) asaṅga jñāna darśani (50)

佛言：「無邊莊嚴！此諸陀羅尼印能清淨句，演說虛空分段之句，無有分段遍無分段，無分段故於中無句。無句清淨，由一切法句清淨故。為彼發趣住大乘者、希求甚深清淨法者，由如來力所加持故，此諸呪句而得流布。無邊莊嚴！若善男子愛樂現證大菩提者、欲為眾生作利益者，於此呪句雖未曾聞而能悟解，若有非人或淨居天，持此呪句當授與彼。若有發趣阿耨多羅三藐三菩提者，諸天子等亦持此呪而授與之。」即說呪曰：

The Buddha said, "Anantavyūha! These dhāraṇī seals with purifying phrases expound the phrases of space's segments. There are no segments, pervading without segments, and because there are no segments, there are no phrases within. The phraselessness is pure because all dharma phrases are pure. Through the Tathāgata's sustaining power, these mantra phrases are spread for those who set forth dwelling in the Great Vehicle and those who seek the profound pure dharma.

Anantavyūha! If good men who delight in directly realizing great bodhi and wish to benefit sentient beings can understand these mantra phrases even without having heard them before, if there are non-humans or pure abode devas, these mantra phrases should be given to them. If there are those who set forth toward anuttara-samyak-sambodhi, the devaputras also uphold these mantras and bestow them."

Then he spoke the mantra saying:

「烏波僧荷嚟(一)　娑荷嚟(二)　紇唎(二合)(三)　室唎(二合)地唎(二合)底弭輸誕儞(四)　羯量曩遏他(二合)涅弟閃鉢囉(二合)底皤底(五)　質多末弩弭攘那弭輸誕儞(六)　阿(引)地耶(二合)怛麼(二合)麼呬遏馱鉢唎輸誕儞(七)　揭底枲蜜里(二合)底末底(八)　阿(引)褐囉儞岌多(九)　岌多鉢底(十)　薩嚟(十一)　薩囉筏底(十二)」

upasaṃhare (1) sāhare (2) hṛ (3) śrīdhṛtviśodhani (4) jñānārthanidhiṣampratibhāti (5) cittamanurvijñānaviśodhani (6) ādhyātmamahiārdhapariśodhani (7) gatismṛtimati (8) āharanigupta (9) guptapati (10) sāre (11) saravati (12)

佛言：「無邊莊嚴！有諸天神住雪山中，彼等天神若如來力之所加持，而能授與諸說法者法之光明。」即說呪曰：

The Buddha said, "Anantavyūha! There are devas dwelling in the snow mountains. When these devas are empowered by the Tathāgata's power, they can bestow the light of Dharma upon those who teach the Dharma." Then he spoke the mantra saying:

「末底弭輸誕儞(一)　蘇育多寐唎曳(二合)(二)　阿竭囉(二合)呬多鉢馱涅荷唎(三)　阿枳邏(引)枲儞(四)　阿弭邏枲儞(五)　欝他(引)曩三半寧(六)　弭儞多三麼(引)那鉢底(七)　末底阿揭羅(二合)怒蘖諦(八)」

mativiśodhani (1) suyuktameriye (2) agrahitapadanihari (3) akirāsini (4) avirāsini (5) utthānasampanni (6) vinitasamānapaṭi (7) matiagranuggate (8)

第二無邊莊嚴會清淨陀羅尼品第三之二

爾時佛告無邊莊嚴：「有諸天神住雞羅娑山，彼等天神能令諸說法者六根清淨，於諸演說開示法時，助其語業令相續說。」即說呪曰：

Then the Buddha said to Anantavyūha, "There are devas dwelling on Mount Kailāsa. These devas can purify the six sense faculties of those who teach the Dharma, and when they expound and reveal the Dharma, assist their speech karma to enable continuous teaching." Then he spoke the mantra saying:

「鉢囉(二合)多鉢怛底(一)　吠嚧折那筏底(二)　沒陀末底(三)　嚩蘇末底(四)　達摩末底(五)　遏三鉢囉(二合)謀(上)沙筏底(六)　粵皤珊[木*奈]唎設曩筏底(七)　烏波僧荷囉涅弟賖筏底(八)」

pratāpati (1) vairocanavati (2) buddhavati (3) vasuvati (4) dharmavati (5) asampramoṣavati (6) vyabhāṣaṇadarśanavati (7) upasaṃhāranidarśavati (8)

佛言：「無邊莊嚴！有諸天神住娑羅林，彼等天神能令諸說法者身語意業皆悉清淨，及能令彼言音清徹，謂美妙聲可愛樂聲，及能授與愛語不相違語。」即說呪曰：

The Buddha said, "Anantavyūha! There are devas dwelling in the Sala grove. These devas can purify the bodily, verbal and mental karma of those who teach the Dharma, and can make their speech clear and resonant - meaning beautiful sounds and delightful sounds - and can bestow loving speech that is not contradictory." Then he spoke the mantra saying:

「涅囉(引)藍婆阿孽囉(二合)羯嚟(一)　乞曬麼毘制曳(二)　涅皤娑筏底(三)　涅荷囉筏底(四)　烏闍筏底(五)　烏波曩酩底(六)　烏波僧荷囉羯囉尼(上)(七)　阿(引)尾捨他(八)　伊荷馱囉尼目谿(九)　達摩目谿(十)　達摩波吒嚟(十一)」

nirālambha agrakari (1) kṣema vijaye (2) nirvāsavati (3) nirhāravati (4) ojavati (5) upanāmanti (6) upasaṃhārakaraṇi (7) āviśatha (8) iha dhāraṇī mukhe (9) dharma mukhe (10) dharma pāṭale (11)

佛言：「無邊莊嚴！有諸天神住雪山南面，彼等天神為說法者、於此法中勤修行者、樂求法者、愛樂法者，益其精氣。」即說呪曰：

The Buddha said, "Anantavyūha! There are devas dwelling on the southern face of the snow mountains. These devas increase the vital energy of those who teach the Dharma, those who diligently practice this Dharma, those who seek the Dharma, and those who delight in the Dharma." Then he spoke the mantra saying:

「羯唎耶(二合)曩遏他(二合)微薩若儞(一)　驕賖唎耶(二合)怒孽帝(二)　嗚播(引)耶僧仡唎(二合)呬(引)帝(三)　微寧目帝(四)　扇(引)多鉢那微薩囉儞(五)　烏皤(引上)婆耶賒筏底(六)」

karyajñārthavijñāni (1) ghośaryānugate (2) upāyasaṃgṛhīte (3) vinirmukti (4) śāntapadavisaraṇi (5) ubhāvayaśavati (6)

佛言：「無邊莊嚴！有諸天神住大海岸，彼等天神為聞法故，為諸法師而作安樂。如來為欲利益彼故說此呪句，及天帝釋亦能授與此諸呪句。此是能攝帝釋等句。」即說呪曰：

The Buddha said, "Anantavyūha! There are devas dwelling on the seashore who, for the sake of hearing the Dharma, bring peace and comfort to Dharma teachers. The Tathāgata, wishing to benefit them, speaks these mantra phrases, and Śakra-devānām-indra can also bestow these mantra phrases. These are the phrases that can embrace Śakra and others." Then he spoke the mantra saying:

「麼棄鉢底(一)　麼蘇莽底(二)　泥(引)婆(上)阿囉(二合)若(三)　舍至鉢底(四)　薩婆阿蘇囉曩(五)　涅羅(二合)伽(引)多儞(六)　未而曬(二合)野(七)　素鉢囉(二合)底瑟恥多(八)　鉢囉(二合)莽阿囉(二合)娜怒(上)比(九)　阿素囉(上)喃(十)　泥嚩南(上)阿地鉢碪(知臨反)(十一)　薩(上)(十二)　那布囉塞仡唎(二合)覩(引)呬涅(十三)　泥微呬庶(上)皤(上)細(十四)　嚩(引)娑嚩薩那(十五)　布爛[木*奈]囉(十六)　都(十七)　多(引)閉肆(十八)　阿素囉(二合)薩那(十九)　墮喏(上)阿[起-巳+乞](其迄反)林(二十)　多嚩(二合)鉢施埵(二十一)　微圖孕(二合)肆多(二十二)　麼訶素囉(二十三)　阿素麗那囉(二合)鉢囉演底(二十四)　避(引)多囉(二合)悉多(二合)(二十五)　那輸地賒(二十六)　那莽勃陀肆也(二合)(二十七)　已曷底(二合)使曳(二合)(二十八)　曩麼獄(去)多囉(二合)(二十九)　摩訶野舍(三十)　泥嚩(引)阿素囉肆酩(三十一)　僧孽囉(二合)名(上)(三十二)　勃陀攝陀(三十三)　阿耨多囉(三十四)　室囉(二合)末斯(三十五)　泥嚩微誓耶(三十六)　那麼勃陀(引)底曩(引)莽斯(三十七)　僧(上)羯囉(二合)麼闡(引)那(去)斯末捻(引)(三十八)　勃陀囊(引)銘曩嚩呬多(三十九)　微誓曳素(四十)　多多泥嚩(四十一)　阿素囉室者(二合)(四十二)　微寧多[口*梵](四十三)　訖里(二合)多(引)帝(四十四)　囉乞沙(二合)泥嚩(引)南(上)(四十五)　麼努沙(引)南(四十六)　囉乞沙(二合)三(上)尾那(四十七)　曳翳訶(四十八)　達麼儞泥世(四十九)　污多囒(二合)底(五十)　素(引)鉢囉(二合)底瑟恥(二合)多(五十一)　寧疙(魚近反)里(二合)呬多(五十二)　多嚩(二合)夜(引)阿素(引)囉(五十三)　阿囉(二合)去灑(二合)娑藥叉緊那囉(五十四)　曩(引)伽鳩盤吒步多儞(五十五)　毘舍(引)遮那曩嚩多他(五十六)　阿者羅悉他(上、二合)曩(五十七)　鉢囉(二合)鉢覩肆(五十八)　印那囉(二合)印那囉(二合)(五十九)　布囉(二合)塞訖里(二合)多(六十)　阿底嚴毘(引)囉(六十一)　扇(引)旦(引)者(六十二)　阿孽囉(二合)布[口*路]沙(六十三)　細(引)尾囊(六十四)　鉢囉(二合)攘漫覩(引)肆(六十五)　泥末那囉(二合)(六十六)　勃地麼(引)多他微庶路(二合)多(六十七)　阿(引)末捨翳訶(六十八)　素多囉(二合)肆氏(六十九)　阿囉(二合)乞沙(二合)三(上)末娜呬多(七十)　娑訶薩囉(二合)泥多囉(二合)(七十一)　素(引)目佉罨播娑(二合)麗(七十二)　鉢唎嚩(引)履多(七十三)　污波悶攘(汝陽反)薩嚩(二合)甘羯忙(七十四)　布囉(二合)迷呬覩肆銘(七十五)　野訖唎(二合)檐(七十六)　阿底鉢始遮(七十七)　阿努鉢囉(二合)沒多(七十八)　阿者羅素鉢唎(二合)底瑟恥(二合)多(七十九)　訖里(二合)膽呬(八十)　據舍藍布囉(二合)迷(八十一)　麼怒世數(八十二)　忙呬(引)鉢底(八十三)　布囉嚩(二合)虛牟肆(八十四)　泥嚩(引)南(上)(八十五)　布[口*誓]印底(八十六)　答嚩忙努(引)沙(上)(八十七)　勃陀肆野(二合)訖唎(二合)得嚩(二合)(八十八)　薩得迦(二合)藍(八十九)　布闍陛殺底(九十)　帝莫呼(九十一)　摩訶嚩莽寧(九十二)　微者藍皤嚩南者(九十三)　素庶(引)皤底(九十四)　泥嚩來野肆(去)(九十五)　莽地野(二合)肆氏(九十六)　野去疏(二合)呬(九十七)　播履嚩履覩(九十八)　鉢囉(二合)灆磨(九十九)　呵唎磨[合*牛]者(一百)　多嚩肆迦(一百一)　微舍那阿疙囉(二合)嚩(引)呬(一百二)　娑哆底麼底(一百三)　素囉多鉢囉(二合)底(一百四)　娑囉多娑多他(一百五)　鉢囉(二合)部(引)薩建陀(一百六)　阿儞囉者莽囉者(一百七)　摩訶磨霓(一百八)　摩訶薩建(引)陀(一百九)　摩訶計都(一百十)　素鉢囉(二合)地者(一百十一)　摩訶磨囉(一百十二)　翳帝藥叉(一百十三)　摩訶帝喏(一百十四)　阿囉(二合)乞羼(二合)底皤嚩南多嚩(一百十五)　摩護藥叉鉢唎(二合)嚩(引)[口*路](一百十六)　曳那輸皤肆嚩娑嚩(一百十七)　摩素薩嚩嚩素底喏(一百十八)　摩訶帝喏摩訶仰儞(一百十九)　摩訶鉢囉(二合)訶囉怒制嚩(一百二十)　阿尾呬(上)娑那耶(引)多替嚩者(一百二十一)　素名嚧暮囉陀(二合)儞(一百二十二)　多嚩嚩娑嚩(一百二十三)　薩嚩泥嚩(一百二十四)　布囉塞訖唎(二合)覩(一百二十五)　庶(去引)婆底(一百二十六)　婆嚩曩污婆(引)娑(一百二十七)　鉢囉(二合)磨悶者肆(一百二十八)　底喏娑(一百二十九)」

makhipati (1) masumati (2) nīvāraṇya (3) śaktipati (4) sarvāsurāṇā (5) nirghātani (6) maiśreya (7) supratiṣṭhita (8) pramāraṇānubhi (9) asurāṇāṃ (10) devānāmadhipatiṃ (11) sa (12) napurasagṛtohine (13) nevihiśubhāse (14) vāsavasana (15) pūraṇdara (16) tu (17) tāpiṣi (18) asurasana (19) dvajākhilaṃ (20) tvappaśitva (21) vituṅgita (22) mahāsura (23) asurendraprāyanti (24) bhītarasita (25) naśudhiśa (26) namo buddhāsya (27) ihatiṣye (28) namo yuktra (29) mahāyaśa (30) devāsurasiṃ (31) saṃgrāmaṃ (32) buddhakṣetra (33) anuttara (34) śīrṣasi (35) deva vijaya (36) namo buddhātināmasi (37) saṃkrama chandanasi mandana (38) buddhānāṃ menāvahita (39) vijayesu (40) tata deva (41) asura śca (42) vinīta brahma (43) kṛtāte (44) rakṣa devānāṃ (45) manuṣāṇāṃ (46) rakṣa saṃvida (47) ye eha (48) dharma nirdeśe (49) uttaranti (50) supratiṣṭhita (51) nirgṛhīta (52) tvayā asura (53) rakṣasa yakṣa kiṃnara (54) nāga kumbhāṇḍa bhūtāni (55) piśāca nānāva tathā (56) acala sthāna (57) prāptuṣi (58) indra indra (59) puraskṛta (60) ati gambhīra (61) śāntāṃca (62) agra puruṣa (63) sūkṣmavināga (64) prajñāmantusi (65) nimanara (66) bodhimā tathā viśruta (67) āmaśa ehā (68) sūtrāśi (69) arakṣasaṃmadahita (70) sahasranetra (71) sumukha āpasari (72) parivārita (73) upamañjaṃ sarvagaṃ karma (74) pramehitusiṃe (75) yakrīyaṃ (76) atipāśica (77) anuprāpta (78) acala supratiṣṭhita (79) kṛdaṃhi (80) kuśalaṃ prame (81) manuṣeṣu (82) mahīpati (83) pūrvakṣumusi (84) devānāṃ (85) pujenti (86) tava mānuṣa (87) buddhasyakṛtva (88) satkālaṃ (89) pūjāpeṣati (90) temahu (91) mahāvamanī (92) vicalaṃ bhāvanāṃ ca (93) suśobhati (94) devāyasi (95) madhyāsiṣi 96) yaśohi (97) pārivāritu (98) praṇama (99) harimañca (100) tavāsika (101) viśanāgrāvāhi (102) sātatimatī (103) surataprati (104) saratasatathā (105) prabhūskandha (106) anirajamraja (107) mahāmāṇi (108) mahāskandha (109) mahāketu (110) suprātica (111) mahāmāra (112) eti yakṣa (113) mahāteja (114) arakṣanti bhāvanāntava (115) māho yakṣa parivāru (116) yena śubhāsivāsva (117) māsusarvavāsuteja (118) mahāteja mahāyajñi (119) mahāprahāraṇucaiva (120) avihisanāyātāteivaca (121) sunāmurmuradani (122) tavāvāsva (123) sarvadeva (124) puraskṛtu (125) śobhati (126) bhāvanaubhāsa (127) pramāmuñcasi (128) tejasa (129)

佛言：「無邊莊嚴！此是能攝帝釋等句。若善男子趣菩提者、於彼後時有諸眾生攝受法者、及為眾生攝法善巧得安住者，由是諸句，天帝釋等而當授與此等諸句。」

The Buddha said, "Anantavyūha! These are the verses that can embrace Indra and others. For sons of good family who pursue bodhi, for beings in later times who embrace the Dharma, and for those who abide in skillful means of embracing the Dharma for beings - through these verses, Indra and other devas will bestow these verses upon them."

佛言：「無邊莊嚴！何者是能攝四天王并眷屬句？」而說頌曰：

The Buddha said, "Anantavyūha! What are the verses that can embrace the Four Heavenly Kings and their retinues?" And he spoke these verses:

於彼住夜叉，　　 無忿無擾亂，　 多聞之長子，　　 及父咸恭敬。　

The yakṣas dwelling there, Without anger or disturbance, The eldest son of Vaiśravaṇa And father, all pay respect.

刪闍耶夜叉，　　 及諸勝軍旅，　 而常擁護彼，　　 愛樂此法者。

The yakṣa Sañjaya And his victorious armies, Always protect those Who love this dharma.　

持國大神王，　　 恒將諸眷屬，　 彼亦常衛護，　　 善說此經者。　

The great divine king Dhṛtarāṣṭra, Always with his retinue, Also constantly guards Those who well explain this sutra.

醜目之眷屬，　　 自身與軍眾，　 若能住此教，　　 一切當擁護。　

The retinue of Virūpākṣa, Himself and his armies, If one can dwell in this teaching, All will offer protection.

增長王亦爾，　　 軍旅及諸眾，　 愛樂此法者，　　 普皆作衛護。　

King Virūḍhaka likewise, With armies and assemblies, Those who love this dharma, All provide protection.

幢幡大幢力，　　 此住於東方，　 大稱羅剎斯，　　 彼皆攝入此。　

Banner and Great Banner Power, Dwelling in the East, The renowned rākṣasīs, They are all included here.

而於此法門，　　 有能受持者，　 自身與眷屬，　　 常親近守護。　

For those who can uphold This dharma gateway, They themselves with retinue Always stay close to guard.

藍婆毘羯遮，　　 并及悉馱多，　 奚離末底等，　　 此皆住南方。　

Lambā, Vikaṭā, Along with Siddhārtha, Hīrimatī and others, All dwelling in the South.

侍衛於帝釋，　　 彼皆攝入此，　 擁護益精氣，　　 一切智者說。　

Attending to Indra, They are all included here, Protecting and increasing vital energy, So says the Omniscient One.

劍離三蜜多，　　 及伽羅繫翅，　 并與蜜室多，　　 名稱羅剎斯，　

Khadgasamitā, And Kālaśṛṅkhalā, Together with Miśritā, The renowned rākṣasīs,

皆住於西方，　　 此等皆攝來，　 說法了義者，　　 一切常擁護。

All dwelling in the West, These are all embraced here, Those who explain the definitive meaning of dharma, Always protecting all.　

實諦有實諦，　　 名稱羅剎斯，　 深信於此法，　　 彼住於北方。

Satyasatyā, The renowned rākṣasī, With deep faith in this dharma, She dwells in the North.　

佛為擁護故，　　 攝彼來入此，　 由如來威力，　　 一切合掌住。」

For the Buddha's protection, They are embraced and enter here, Through the Tathāgata's power, All stand with joined palms.

佛言：「無邊莊嚴！何者是能攝四天王并諸眷屬侍從內宮令入之句？」即說呪曰：

The Buddha said, "Anantavyūha! What are the verses that can embrace the Four Heavenly Kings along with their retinues, attendants and inner palaces?" Then he spoke these mantras:

「散寧微舍儞(一)　摩訶(引)薩嚟(二)　摩訶揭儞(三)　摩訶揭若儞(四)　鉢囉(二合)步(引)多微誓曳(五)　馱嚩(二合)社阿孽囉(六)　污播嚩(引)薩儞(七)　阿儞邏(引)細曩覩娑呵(八)　曩曩筏囊[木*奈]賒儞舍(九)　折埵唎(引)路(引)迦播(引)囉儞(十)　覩肆銘囉(引)若曩污折他(十一)　阿(引)吠設娜(十二)　伊呵薩曼嚩(引)呵囉他(去)(十三)　勿囉(二合)[口*誓]寧孽囉(二合)呵(十四)　薩迷折突地捨(十五)」

sannī viśani (1) mahā sāre (2) mahā gani (3) mahā gajñani (4) prabhūta vijaye (5) dhvaja agra (6) upavāsani (7) anilā sena tu svāhā (8) nāna vatanaṃ daśaniśa (9) caturī loka pārani (10) tuṣi mairā jñana ucchatha (11) āveśana (12) iha samvāharatha (13) vrajani graha (14) same cakṣuddiśa (15)

佛言：「無邊莊嚴！何者是摧伏魔波旬句？汝應諦聽善思念之。」即說呪曰：

The Buddha said, "Anantavyūha! What are the verses that can subdue Māra Pāpīyas? Listen carefully and keep them well in mind." Then he spoke these mantras:

「蜜底麗(二合)(一)　蜜多囉嚩底(二)　迦[口*路]寧(三)　迦[口*路]曩嚩底(四)　微步(引)底(五)　微步(引)多嚩底(六)　鉢囉(二合)牟折儞(七)　鉢囉(二合)牟折囊嚩底(八)　訖唎(二合)多訖唎(二合)多嚩底(九)　阿怒仰酩(十)　阿怒仰莽嚩底(十一)　鄔播(引)多掣娜儞(十二)　伽(引)麼微嚩攘儞(十三)　底唎(二合)瑟曩(二合)娑牟姝(去)殺儞(十四)　儞孽唎(二合)呬(引)多忙(引)囉嚩藍(十五)　嗢多囉囊嚩底(十六)　鉢囉(二合)底與(二合)多囉嚩底(十七)　鄔閉(引)去沙怒娑呬帝(十八)　阿(引)灆麼囊微輸馱儞(十九)　寧那囉(二合)舍曩(二十)　阿三(引)暮(引)訶儞(二十一)　儞瑟(二合)鉢囉(二合)半(引)者寧(二十二)」

mitrī (1) mitrāvatī (2) karuṇī (3) karuṇāvatī (4) vibhūti (5) vibhūtāvatī (6) pramocani (7) pramocanāvatī (8) kṛtakṛtāvatī (9) anuyogami (10) anuyogamāvatī (11) upātacchedani (12) gāmavivañjani (13) tṛṣṇāsamuccheṣani (14) nigṛhītamārāvalam (15) uttaraṇāvatī (16) pratyuttarāvatī (17) upekṣānusahite (18) ājñāmanāviśodhani (19) nindaraśana (20) asaṃmohani (21) niṣprapañcani (22)

佛言：「無邊莊嚴！此是摧伏魔波旬句。由是句故，不令天魔及諸軍眾而得其便。」

The Buddha said, "Anantavyūha! These are the verses for subduing Māra Pāpīyas. Through these verses, neither the celestial māras nor their armies will be able to take advantage."

[佛言：「無邊莊嚴！何者是能攝彼大梵天句？汝今諦聽善思念之。」即說呪曰：

The Buddha said, "Anantavyūha! What are the verses that can embrace Great Brahma? Listen carefully and keep them well in mind." Then he spoke these mantras:

「阿地鉢底(一)　摩訶悉他(去、引、二合)曩(上)筏底(二)　娑嚩(二合)琰訖唎(二合)多(三)　悉他(引、二合)曩酩底(四)　曩曩摩護微尾馱(五)　鉢囉(二合)底與(二合)播薩他(二合)曩伽囉曩(六)　阿地伽薩他(二合)曩鉢底(七)　庶馱薩他(引、二合)曩孽覩(八)　娑含(引)鉢底(九)　阿地羯爛(引、二合)多(十)　微庶(引)馱曩(十一)　庶婆鉢唎(十二)　鉢囉庶皤(引)地目多(十三)　鉢囉(二合)勃多(二合)室唎(二合)多(十四)　儞嚩(引)娑囊(十五)　鉢囉(二合)步(引)多(十六)　鉢囉(二合)皤(十七)　儞孽囉(二合)蹊(引)多伽(上)麼(十八)　娑嚩(二合)悉底(二合)伽(引)麼(十九)　鉢囉(二合)底與(二合)播薩他(引、二合)曩(二十)」

adhipati (1) mahāsthānavati (2) svayaṃkṛta (3) sthānamati (4) nānāmahāvividha (5) pratiprasthānagarana (6) adhigasthānapati (7) śuddhāsthānagatu (8) sahampati (9) adhikalanta (10) viśodhana (11) śubhapari (12) praśubhādhimukta (13) prabuddhaśrita (14) nivāsana (15) prabhūta (16) prabhā (17) nirgṛhītagama (18) svastigama (19) pratiprasthāna (20)

佛言：「無邊莊嚴！此是能攝大梵天句。由是句故，大梵諸天能授與彼諸說法師清淨妙善等引梵行圓滿文句。」

The Buddha said, "Anantavyūha! These are the verses that can embrace Great Brahma. Through these verses, the Great Brahma devas can bestow upon Dharma teachers pure, excellent, and perfect verses of brahmacarya."

佛言：「無邊莊嚴！何者是淨居諸天法光明句？汝今諦聽善思念之。」即說呪曰：

The Buddha said, "Anantavyūha! What are the Dharma light verses of the Pure Abode devas? Listen carefully now and keep them well in mind." Then he spoke these mantras:

「微輸(引)馱曩嚩底(一)　案底麼伽(引)嚕儞(二)　伽(引)麼磨嚩(三)　鄔娑(引)多(上)儞(四)　鉢囉(二合)涅酩多(引)儞(五)　鉢唎(二合)演多(六)　鉢囉(二合)底與(二合)波悉他(二合)曩鉢耶(引)(七)　嚩娑(引)曩(八)　阿(引)賴耶微輸(引)馱儞(九)　阿(引)攘鉢演多伽囉儞(十)　案底麼泥(上)舍(十一)　鉢囉(二合)底與(二合)播悉他(引、二合)寧(十二)」

viśodhanavati (1) antimakāruṇi (2) gāmamava (3) usātani (4) pranirmitāni (5) paryanta (6) pratyupasthānaparyā (7) vāsāna (8) ālayaviśodhani (9) ājñaparyantakāraṇi (10) antimanirdeśa (11) pratyupasthāni (12)

佛言：「無邊莊嚴！此是淨居諸天法光明句，由是呪句而能授與諸善男子我諸法藏。」

The Buddha said, "Anantavyūha! These are the Dharma light verses of the Pure Abode devas. Through these mantra verses, I can bestow my treasury of Dharma upon virtuous men."

佛言：「無邊莊嚴！若有天王、人王、阿修羅王、迦樓羅王及諸龍王，或大威德小威德者，若信不信諸眾生等，我皆授與陀羅尼句，令其信者於此法中獲增上信，其不信者默然捨之，不令得起語言諍論。說此法時，若有來作障礙留難而悉摧伏。此中何者是能攝取淨信者句？」即說呪曰：

The Buddha said, "Anantavyūha! Whether they be kings of devas, humans, asuras, garuḍas, or nāgas, whether they have great or little dignity, whether they are beings who believe or do not believe - I bestow these dhāraṇī verses upon all of them. Those who have faith will gain increased faith in this Dharma, while those without faith will remain silent and abandon it, not giving rise to verbal disputes. When this Dharma is taught, if there are those who come to create obstacles and difficulties, they will all be subdued. What are these verses that can embrace those with pure faith?" Then he spoke these mantras:

「愚嚧那(上)嚟(一)　阿者鉢麗(二)　娑嚩(二合)毘涅呵(引)囉(三)　句末泥(四)　涅攘曩鉢囉(二合)底微嚧異寧(五)　只多珊者曩儞(六)　只多鉢唎(二合)羯酩(七)　只多三(上)鉢囉(二合)娑(引)那儞(八)　麼曩肆也(二合)(九)　呵唎灑(二合)伽囉儞(十)　微攘曩肆也(二合)(十一)　阿怒娑嚩(二合)底(十二)　阿怒達麼努閉去灑(二合)寧(十三)　呬都珊那唎舍儞(十四)　多他阿去殺(二合)囉鉢那(十五)　涅泥(上)舍(十六)　輸(引)地多(上)嚩底(十七)　野他(引)孽多(十八)　野他努句路(上)播麼(十九)　鄔播莽涅泥(上、引)舍(二十)　微庶(引)地多(二十一)　怛多囉(二合)伽(引)麗(二十二)　曩者羯答微閻(二合)(二十三)　三(上)鉢囉(二合)娑(引)娜遏他(二合)覩娑麼(二十四)　野他(引)怒句嬾者目佉(二十五)　鄔波僧賀囉喻儞舍(二十六)　阿(引)舍耶肆也(二合)(二十七)　微庶(引)地耶(二十八)　野他庶(引)地底(二十九)　羅去灑(二合)曩羅去灑(二合)儞(三十)　羅去灑(二合)曩嚩底(三十一)　羅去灑(二合)囊微輸馱儞(三十二)　鉢囉底吠馱遏他(三十三)　珊那唎(二合)舍儞(三十四)　句舍囉冐他薩謎呵(三十五)　鉢囉(二合)微者曳(三十六)　娑麼娑囉儞(三十七)　訖唎多(引)怒阿囉(二合)去史(二合)(三十八)　薩底也(二合)遏替(三十九)　薩底也(二合)南(上)(四十)　素微輸(引)地帝(四十一)」

urunare (1) ajapare (2) svābhihāra (3) kumade (4) nirjñānaprativirokini (5) cittasañcanani (6) cittaprakāmi (7) cittasamprasādani (8) manasya (9) harṣakarani (10) vijñānasya (11) anusvati (12) anudharmanupekṣaṇi (13) hetusandarśani (14) tathākṣarapada (15) nirdeśa (16) śodhitavati (17) yathāgata (18) yathānukurūpama (19) upamānirdeśa (20) viśodhita (21) tatarakāre (22) najakataviryaṃ (23) samprasādārthatusama (24) yathānukurañcamukha (25) upasaṃhārayunirśa (26) āśayasya (27) viśodhaya (28) yathāśodhiti (29) rakṣaṇarakṣaṇi (30) rakṣaṇavati (31) rakṣaṇaviśodhani (32) prativedhartha (33) sandarśani (34) kuśalabodhāsamīha (35) pravicaye (36) samasarani (37) kṛtānuarṣi (38) satyarte (39) satyanāṃ (40) suviśodhite (41)

佛言：「無邊莊嚴！此是能攝淨信者句及授與句，由是當能授與說此法師善品及義。善男子！我今復說摧伏不信者句。」即說呪曰：

The Buddha said, "Anantavyūha! These are the verses that can embrace those of pure faith and bestow understanding. Through these, they will be able to bestow good qualities and meaning upon Dharma teachers. Good son! I will now speak further verses for subduing those without faith." Then he spoke these mantras:

「去灑(二合)迷(一)　去灑麼嚩底(二)　迷多囉(二合)鉢唎(二合)羯麼(三)　鉢囉(二合)底與(二合)波娑他(二合、引)寧(四)　伽[口*路]囊鉢囉(二合)底邏(引)婆(五)　呬多努劍跛(六)　散喏曩儞(七)　僧揭囉(二合)呵嚩薩覩(二合)(八)　呬多嚩薩覩(九)　散那囉(二合)舍儞(十)　鉢唎(二合)嚩喏儞耶(十一)　嚩喏儞(十二)　簸跛咩多囉(二合)(十三)　細嚩儞(十四)　曩坦多囉(二合)泥世薩他(二合)答微耶(二合)(十五)　野多囉(二合)尾揭囉(二合)呵嚩底怒(十六)　薩摩孽爛(二合)陀(十七)　鉢囉(二合)那(引)邏儞(十八)　鄔波蔗囉珊那唎舍儞(十九)　儞舍囉(二合)夜微庶(引)馱儞(二十)　阿(引)多麼(二合)怒伽酩(二十一)　鉢囉(二合)鄔波僧呵囉(二合)儞(二十二)　涅酩多(引)儞(二十三)　阿怒囉去沙(二合)(二十四)　鉢囉(二合)底與(二合)波娑他(引、二合)寧(二十五)」

kṣame (1) kṣamāvatī (2) maitraprākrama (3) pratyupasthāni (4) karuṇāpratilābha (5) hitānukampa (6) sañjñānani (7) saṃgrahavastu (8) hitavastu (9) sandarśani (10) parivājñanīya (11) vājñani (12) pāpamitra (13) sevani (14) nātantaranirdeśasthātavya (15) yatravigrāhavatinu (16) samagalandha (17) praṇālani (18) upajñārasandarśani (19) niśrayaviśodhani (20) ātmānugami (21) pra-upasaṃharani (22) nirmitāni (23) anurākṣa (24) pratyupasthāni (25)

佛言：「無邊莊嚴！此是調伏不信者句，由是不令造諸過惡。直爾善法尚多憎嫉，何況於此無上法教。是故此諸呪句，為滅一切諸過惡故，為斷一切煩惱故轉。無邊莊嚴！我見眾生心無淨信，或欲鬪諍、或欲損害、或欲惱亂，而來親近如來。知彼心所動作，隨其種類，以諸法門而作覺悟，令其捨離不善尋思，及令發起諸善根因。

The Buddha said: "Anantavyūha! These are the verses for subduing those without faith, preventing them from creating evil deeds. Even regarding wholesome dharmas they harbor much hatred and jealousy, how much more so for this supreme dharma teaching. Therefore these mantra verses turn for the sake of eliminating all evil deeds and cutting off all afflictions.

Anantavyūha! I see beings without pure faith who come near the Tathāgata wanting to fight, harm, or disturb. Knowing their mental activities, according to their types, I use various dharma gateways to awaken them, causing them to abandon unwholesome thoughts and give rise to causes of wholesome roots."

「無邊莊嚴！如來安住於十八種不共法中，能善了知眾生心行，及能了知心所攝法。無邊莊嚴！何等名為十八佛不共法？無邊莊嚴！所謂如來於某時夜，現覺阿耨多羅三藐三菩提，乃至入於無餘涅槃，於其中間無有誤失、無卒暴音、無忘失念、無不擇捨、無種種想、無不定心，精進無退、念無退、志欲無退、等持無退、慧無退、解脫無退、解脫智見無退。一切如來身業智為前導隨智而轉，一切如來語業智為前導隨智而轉，一切如來意業智為前導隨智而轉。如來智見於過去世無著無礙，如來智見於未來世無著無礙，如來智見於現在世無著無礙。無邊莊嚴！如來成就此等十八不共法故，無量智見力悉皆成就故，能開演此陀羅尼門清淨法品。為於不信一切有情生淨信故，為淨信者於此法門得清淨智。無邊莊嚴！如來隨所樂欲，以諸無量種種語言分別解說此陀羅尼門，亦不能說此陀羅尼門斷疑理趣百分之一，乃至俱胝百千算數及譬喻分。何以故？此諸法門是無量門、不思議門，此所有門能得一切智智轉故。

"Anantavyūha! The Tathāgata, abiding in the eighteen unique dharmas, can thoroughly understand beings' mental activities and the dharmas grasped by mind. Anantavyūha! What are the eighteen unique Buddha dharmas? Anantavyūha! From the night when the Tathāgata realized anuttara-samyak-sambodhi until entering parinirvāṇa without remainder, in between there was no error, no harsh speech, no loss of mindfulness, no indiscriminate equanimity, no various perceptions, no unfocused mind; no regression in diligence, mindfulness, aspiration, concentration, wisdom, liberation, or knowledge and vision of liberation.

All Tathāgatas' physical actions are preceded by and follow wisdom, all Tathāgatas' verbal actions are preceded by and follow wisdom, all Tathāgatas' mental actions are preceded by and follow wisdom. The Tathāgata's wisdom-vision of the past is unattached and unobstructed, the Tathāgata's wisdom-vision of the future is unattached and unobstructed, the Tathāgata's wisdom-vision of the present is unattached and unobstructed.

Anantavyūha! Because the Tathāgata has perfected these eighteen unique dharmas and accomplished boundless wisdom-vision power, he can expound this pure dharma chapter of the dhāraṇī gateway - to generate pure faith in all beings without faith, and for those with faith to attain pure wisdom in this dharma gateway.

Anantavyūha! Though the Tathāgata may explain this dhāraṇī gateway with countless various expressions according to his wish, he cannot express even one hundredth of this dhāraṇī gateway's doubt-cutting principles, up to countless koṭis of hundreds of thousands of calculations and similes. Why? Because these dharma gateways are boundless gateways, inconceivable gateways, gateways that can attain the turning of omniscient wisdom.

「復次無邊莊嚴！由此如來以無量異名，今為汝等開示演說此諸法門，欲令汝等普遍了知無量法門、得陀羅尼故。」即說呪曰：

Furthermore, Anantavyūha! Through this the Tathāgata now reveals and expounds these dharma gateways with boundless different names for your sake, wishing you all to universally understand the boundless dharma gateways and attain dhāraṇī." Then he spoke these mantras:

「怛姪他阿(引)唎曳(一)　阿(引)唎耶(二合)嚩底(二)　阿(引)唎耶(二合)怒(上)揭帝(三)　儞馱(引)寧(四)　儞馱曩嚩底(五)　嚩覩鉢囉(二合)酩(六)　嚩囉覩(二合)簸掣那(上)伽囉儞(七)　阿(引)伽(引)舍微輸(引)馱儞(八)　阿怒去鎩(二合)簸儞(九)　阿寧去鎩(二合)簸儞(十)　阿微孽多鉢囉酩(十一)　阿怒播孽(上)底儞(十二)　涅畔(引)曩鉢他微輸(引)馱儞(十三)　微耶(二合)波儞去史(二合)鉢底(十四)　阿怒播(引)那(十五)　寧[口*路](引)馱播囉酩(十六)　薩嚩攘涅畔(引)曩(去)寧那囉(二合)舍寧(十七)」

tadyathā āriye (1) āryavatī (2) āryānugate (3) nidhāni (4) nidhānāvatī (5) vatu prāmi (6) varatu acchedanakarani (7) ākāśaviśodhani (8) anuṣpandi (9) aniṣpandi (10) avigataprāmi (11) anupagattini (12) nirvāṇapatha viśodhani (13) vyāpaniśpati (14) anupāna (15) nirodhaparāmi (16) sarvajña nirvāṇa nirdarśani (17)

佛告無邊莊嚴菩薩言：「此諸陀羅尼印能清淨句、異名說句，由受持此陀羅尼法門，以少功用證菩薩位差別妙智及近大悲，由隨義覺證得悟入一切法智。無邊莊嚴！此陀羅尼句是大良藥，以能除破諸重病故。復能除滅無明無智極黑闇障，隨順明法圓滿轉故。隨何明法圓滿而轉，謂隨順明法智圓滿故。而能現證宿住智明，隨順明法智善巧故。而得出生天眼智明，隨順捨離諸煩惱故。能現證得漏盡智明，由此復能獲得一切所學波羅蜜多、無上智見、一切智智見、一切智智地。無邊莊嚴！汝觀如來善能如許廣大說法，於諸方便善巧圓滿。無邊莊嚴！如來如是成就大智，能善安住一切智智力無畏等。此無上寶藏，於無量俱胝那由他劫所修善根之所積集。以是緣故，能善安住此諸法門，今為汝等成熟佛法，於法理趣出生善巧，開示演說此陀羅尼清淨法品。若善男子善女人等，發心求趣大菩提者而欲隨我正修學者、於我法教欲擁護者、於諸如來無量法藏欲受持者，於此法中當勤修習志樂精進，住不放逸不著三界，於一切智智心作意善加持者、於諸色緣清淨善巧善修習者、於受想行識清淨善巧勤修習者、於實諦句出生清淨勤修習者，於諸法中應可樂求諸清淨智。無邊莊嚴！由內清淨故一切法清淨，由內寂靜故一切法寂靜，由內寂滅故一切法寂滅，由內無所取故一切法無所取，由內不住故諸法不住，由內滅故一切法滅，由內無所作故一切法無所作，由內無來去故一切諸法亦無來去。無邊莊嚴！此諸門句令諸菩薩內清淨轉，由外本性無分別故不起分別，然能受持清淨陀羅尼門。捨離貪恚心不貢高，為諸如來之所稱歎，於諸眾生最為殊勝作無上主，當能證得無礙智說歡喜辯才，於前後際得清淨智，能遍記[竺-二+別]而能隨念中道之性，及能證得無生法忍，能證緣起願殊勝性，及於諸願能遍清淨，當能遍持不共一切法智善巧，所發語言眾皆信受，能於當來雨大法雨。無邊莊嚴！菩薩由得陀羅尼故，必定當證無生法忍，逮得一切法清淨智，及能出生如是法智，謂一切法不生不滅。而復證得如是法智，謂虛妄生生不成就。不成就者即便散壞，散壞法者而無所趣，此一切法皆滅壞門。此滅壞門同無生相，若是無生彼即無滅，如實觀察一切諸法遠離相已，則不執著則不戲論。無邊莊嚴！此是諸菩薩無生智門善巧觀察，而能入此諸陀羅尼，由是速能獲無生忍辯才具足。」

The Buddha said to Bodhisattva Anantavyūha: "These dhāraṇī seals can purify phrases and phrases of different names. Through upholding this dhāraṇī gateway, with little effort one can realize the distinct wonderful wisdom of the bodhisattva stage and approach great compassion, realizing and entering the wisdom of all dharmas through awareness that follows meaning.

Anantavyūha! These dhāraṇī phrases are like great medicine, as they can eliminate and destroy serious illnesses. They can also eliminate ignorance and the extreme darkness of non-wisdom, because they turn perfectly according to luminous dharma. Whatever luminous dharma turns perfectly means turning perfectly according to wisdom of luminous dharma. One can directly realize the clear knowledge of past lives, through skill in wisdom according with luminous dharma. One attains the divine eye's clear knowledge, through according with abandoning afflictions. One can directly realize the clear knowledge of extinction of defilements, and thereby attain all the learned pāramitās, supreme wisdom-vision, vision of omniscient wisdom, and ground of omniscient wisdom.

Anantavyūha! Observe how the Tathagata can teach such vast Dharma with perfect skillful means. Anantavyūha! The Tathagata has thus accomplished great wisdom, skillfully abiding in omniscient wisdom-power and fearlessness. This supreme treasury has accumulated roots of goodness cultivated over countless koṭis of nayutas of eons. For this reason, able to skillfully abide in these dharma gateways, I now expound this pure dhāraṇī chapter for your maturation in Buddha-dharma, giving rise to skill in the principles of dharma.

If good men and good women who arouse the mind seeking great bodhi wish to correctly study following me, wish to protect my Dharma teachings, wish to uphold the Tathagatas' boundless treasury of Dharma, they should diligently cultivate in this teaching with joyful diligence, dwelling without negligence and unattached to the three realms - those who attend with good support to omniscient wisdom, who skillfully cultivate purity regarding form conditions, who diligently cultivate purity regarding feeling, perception, formations and consciousness, who diligently cultivate arising purity in true statements - they should joyfully seek pure wisdom regarding all dharmas.

Anantavyūha! Because the inner is pure, all dharmas are pure. Because the inner is peaceful, all dharmas are peaceful. Because the inner is extinguished, all dharmas are extinguished. Because the inner has nothing to grasp, all dharmas have nothing to grasp. Because the inner does not abide, dharmas do not abide. Because the inner is extinguished, all dharmas are extinguished. Because the inner has no action, all dharmas have no action. Because the inner has no coming or going, all dharmas also have no coming or going.

Anantavyūha! These gateway phrases cause bodhisattvas to turn with inner purity. Because the external inherent nature is without discrimination, they do not arise discrimination, yet can uphold the pure dhāraṇī gateway. Abandoning greed and hatred, without arrogance, praised by all Tathagatas, supreme among beings as the unsurpassed master, they will realize unobstructed wisdom-speech and joyful eloquence, attain pure wisdom of past and future, completely distinguish and be mindful of the nature of the middle way, realize the patient acceptance of non-arising dharmas, realize the supreme nature of dependent origination and aspirations, completely purify all aspirations, thoroughly retain the unshared skillful wisdom of all dharmas, have their words trusted by all, and be able to rain great Dharma rain in the future.

Anantavyūha! Because bodhisattvas attain dhāraṇī, they will definitely realize the patient acceptance of non-arising dharmas, attain the pure wisdom of all dharmas, and give rise to such dharma-wisdom that all dharmas neither arise nor cease. They further realize such dharma-wisdom that false arising is not accomplished. What is not accomplished immediately scatters, and scattered dharmas have nowhere to go - this is the gateway of all dharmas' destruction. This gateway of destruction is the same as the characteristic of non-arising. If there is no arising then there is no cessation. Having truly observed that all dharmas are far from characteristics, there is no attachment and no conceptual proliferation.

Anantavyūha! This is the bodhisattvas' skillful observation of the gateway of non-arising wisdom. Being able to enter these dhāraṇīs, they can swiftly attain the patient tolerance of non-arising and perfect eloquence."

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

若法虛妄生，　　 生已必滅壞，　 諸法離於有，　　 於誰可遍持？　

If dharmas falsely arise, Once arisen they must decay. Dharmas are apart from existence - For whom can there be total retention?

諸法既非有，　　 無有無可取，　 若法不可得，　　 於何而遍持？　

Since dharmas do not exist, There is no non-existence to grasp. If dharmas cannot be obtained, In what can there be total retention?

若不了諸法，　　 自性不可得，　 彼則行於相，　　 不得陀羅尼。　

If one does not understand dharmas' Inherent nature cannot be obtained, They then act upon characteristics, Not attaining dhāraṇī.

諸法如虛空，　　 由是說開示，　 虛空及開示，　　 二俱無所有。　

Dharmas are like empty space, Therefore this is explained. Empty space and explanation - Both are non-existent.

此二離於有，　　 諸法亦空無，　 如是解法者，　　 彼能獲總持。

These two are apart from existence, All dharmas are also empty. One who understands dharmas thus Can attain total retention (i.e dhāraṇī)　

隨覺無初始，　　 不分別中後，　 諸法離分別，　　 一切悉空無。　

Awakening to no beginning, Not discriminating middle or end, Dharmas are free from discrimination, All are completely empty.

若處無堅實，　　 不實亦非有，　 依諸法真理，　　 云何得遍持？　

Where there is no solidity, The unreal also does not exist. According to the truth of the Dharma, How can there be total retention?

如是了諸法，　　 自性無所有，　 我今略說彼，　　 得清淨總持。　

Thus understanding phenomena, Their inherent nature is non-existent, I now briefly explain how One attains pure total retention.

諸法如虛空，　　 亦等於空曠，　 以慧常觀察，　　 彼能獲總持。　

All dharmas are like space, Also equal to vast emptiness, With wisdom constantly observing, One can attain total retention.

諸法無所有，　　 不生亦不起，　 無有無可取，　　 此云何遍持？　

All dharmas are non-existent, Neither born nor arising, Nothing and nothing to grasp, How can this be fully retained?

一切法無相，　　 自性無戲論，　 一切皆離相，　　 說法無所有。　

All dharmas are without characteristics, Inherently without conceptual proliferation, All are free from characteristics, Explaining dharmas have no existence.

若能如是解，　　 一切法如理，　 彼則無分別，　　 而能得遍持。　

If one can understand thus, All dharmas according to reality, Then without discrimination One can attain total retention.

諸法以自性，　　 無故不可得，　 解了無有義，　　 彼成就總持。　

Because dharmas by their nature Are non-existent and unobtainable, Understanding there is no meaning, One accomplishes total retention.

若如是觀察，　　 一切法不染，　 智不分別空，　　 彼能持諸法。　

If observing thus All dharmas are unstained, Wisdom does not discriminate emptiness, One can retain all dharmas.

無常義空義，　　 苦義及厭離，　 若以慧了知，　　 彼智得增長。　

The meaning of impermanence and emptiness, The meaning of suffering and renunciation, If understood with wisdom, That wisdom will increase.

示說無所取，　　 涅槃如理義，　 堅無分別意，　　 亦不分別法。

Demonstrating there is nothing to grasp, The meaning of nirvana according to reality, With firm non-discriminating mind, Also not discriminating dharmas.　

由是能受持，　　 諸法不堅固，　 無有無所取，　　 寂靜空難見。

Through this able to uphold That dharmas are not solid, Nothing and nothing to grasp, Peaceful emptiness hard to see.　

若解法已說，　　 於說不分別，　 無著無分別，　　 能持此法門。　

When understanding dharma is explained, Not discriminating about the explanation, Without attachment, without discrimination, Can uphold this dharma gateway.

若解了相已，　　 能了於無相，　 彼亦於諸法，　　 不起捨離想。

Having understood characteristics, Can understand no-characteristics, They also regard dharmas Without giving rise to thoughts of abandonment.　

彼能了此義，　　 正覺之所說，　 善巧說祕密，　　 彼能隨我覺。　

They can understand this meaning, What the Perfectly Enlightened One teaches, Skillfully explaining the secret, They can follow my awakening.

若如理觀察，　　 無量一切法，　 彼捨離諸量，　　 能覺此理趣。　

If examining according to reality The countless dharmas, They abandon all measures, Can awaken to these principles.

若能觀察法，　　 無名及無相，　 能了達此義，　　 彼能增長忍。　

If able to examine dharmas Without names and characteristics, Can comprehend this meaning, They can increase patience.

諸願與殊勝，　　 及如理觀察，　 所願并諸色，　　 不住能違彼。　

Aspirations and excellence, And examination according to reality, Aspirations and all forms, Not abiding can transcend them.

了此法門義，　　 能如理觀察，　 於諸法理中，　　 彼亦無疑惑。

Understanding this gateway's meaning, Able to examine according to reality, Regarding principles of dharmas, They also have no doubts.　

若以慧觀察，　　 一切諸法相，　 決定解了者，　　 彼則入無相。　

If examining with wisdom Characteristics of all dharmas, Those with definite understanding Then enter no-characteristics.

彼於此理趣，　　 能了善安住，　 如是無畏者，　　 能速證佛法。　

Those who understand these principles And abide well in understanding, Such fearless ones Can swiftly realize Buddha-dharma.

於法不戲論，　　 平等無分別，　 了法相應已，　　 於厭離無惑。　

Not conceptually proliferating about dharmas, Equal without discrimination, Having understood dharma's accordance, They have no confusion about renunciation.

於滅不分別，　　 蘊盡寂靜義，　 彼於法平等，　　 得如理辯才。　

Not discriminating about cessation, The peaceful meaning of aggregates' extinction, They are equal regarding dharmas, Attaining proper eloquence.

能修習慈悲，　　 利益諸眾生，　 善住相應者，　　 彼覺了無上。

Able to cultivate loving-kindness and compassion, Benefiting all beings, Those who dwell well in accordance, Their awakening is supreme.　

若離眾生相，　　 能了法無我，　 法無戲論義，　　 如理不戲論。　

If free from marks of beings, Able to understand dharmas' selflessness, The meaning of dharmas without proliferation, Not proliferating according to reason.

若聞此法已，　　 能速得淨信，　 彼當見正覺，　　 彌勒兩足尊。　

Having heard this dharma, They swiftly attain pure faith, They will see Perfect Enlightenment, Maitreya, Lord of Two-Legs.

彼令我歡喜，　　 於此眾會中，　 若有聞此法，　　 彼能作賢愛。　

They bring me joy In this assembly; Those who hear this dharma Can act with noble love.

敬愛如來者，　　 是則無破壞，　 由聞此法已，　　 能為善賢愛。

Those who revere the Tathagata Are without destruction; Having heard this dharma, They can act with noble goodness.　

若於賢劫中，　　 欲見諸如來，　 修學此法門，　　 能令諸佛喜。

If in the Bhadra-kalpa One wishes to see the Tathagatas, Study this dharma gateway - It can bring joy to all Buddhas.　

無量壽威光，　　 阿閦大名稱，　 若欲見彼者，　　 當學此法門。　

Amitābha of infinite light and majesty, Akṣobhya of great renown - If one wishes to see them, One should study this dharma gateway.

若欲成菩提，　　 寂靜最勝法，　 或求轉輪位，　　 當學此法門。　

If one wishes to accomplish bodhi, The most excellent peaceful dharma, Or seek the position of wheel-turner, One should study this dharma gateway.

若樂求最上，　　 善巧總持門，　 當於此法學，　　 常應不放逸。

If one delights in seeking the supreme Skillful dhāraṇī gateway, One should study this dharma, Always without negligence.　

若欲成廣大，　　 最上殊勝願，　 求證菩提者，　　 當學此法門。

If one wishes to accomplish vast, Supreme and excellent vows, Seeking to realize bodhi, One should study this dharma gateway.　

此經之所說，　　 陀羅尼法門，　 能開示諸法，　　 此印最無上。　

What this sutra teaches, The dhāraṇī dharma gateway, Can reveal all dharmas - This seal is most supreme.

諸法內真實，　　 以總持開示，　 此虛空法門，　　 善決無邊義。

The inner truth of dharmas Is revealed through total retention; This space-like dharma gateway Skillfully determines boundless meaning.　

所說諸善門，　　 此法能開示，　 總持義善巧，　　 陀羅尼力故。　

All the gateways of good taught This dharma can reveal, Skilled in meanings of total retention Through dhāraṇī power.

總持說為慧，　　 能持一切法，　 總持義善巧，　　 以慧能了知。

Total retention is called wisdom, Able to retain all dharmas; Skilled in meanings of total retention, Through wisdom can understand.　

於此異多釋，　　 已善說佛法，　 以義正開示，　　 無上菩提分。　

In these various explanations, Buddha-dharma has been well taught, Properly revealing through meaning The supreme factors of bodhi.

差別智善巧，　　 於斯正開示，　 若於此法學，　　 證無上菩提。　

Skilled in discriminating wisdom, Here properly revealed; If one studies this dharma, One realizes supreme bodhi.

於此教開示，　　 無上善法門，　 得方便智已，　　 應當說此法。

In this teaching is revealed The supreme gateway of good dharma; Having gained skillful means wisdom, One should teach this dharma.　

未曾說諸法，　　 此無上種性，　 於此義當學，　　 開示甘露句。

Never before taught dharmas, This supreme lineage - One should study this meaning, Revealing nectar phrases.　

智者若欲求，　　 諸佛無礙慧，　 若於此義學，　　 當獲最上智。　

If the wise wish to seek The Buddhas' unobstructed wisdom, By studying this meaning They will gain supreme wisdom.

我於往昔時，　　 無量無數劫，　 若不學此法，　　 不證寂理趣。　

In times past, For countless endless eons, If I had not studied this dharma, I would not have realized peaceful principles.

由我曾供養，　　 無量百千佛，　 為是能了知，　　 說此無上法。　

Because I made offerings to Countless hundreds of thousands of Buddhas, Therefore I can understand And teach this supreme dharma.

我為諸眾生，　　 作無邊義利，　 汝等應當作，　　 得此陀羅尼。　

For all beings I create boundless benefit; You all should do likewise, Attaining this dhāraṇī.

若能了知此，　　 陀羅尼門印，　 智者由一句，　　 能入此法門。

If one can understand this Seal of the dhāraṇī gateway, The wise through a single phrase Can enter this dharma gateway.　

我智慧無上，　　 亦無有數量，　 由我具智蘊，　　 能開示此法。

My wisdom is supreme And also without measure; Because I possess wisdom's aggregates I can reveal this dharma.　

智者於此求，　　 隨覺菩提義，　 於此義法門，　　 無畏當勤學。　

The wise seek herein, Following awakening's meaning of bodhi; Regarding this meaningful gateway, Fearlessly should diligently study.

智者若欲求，　　 廣大智慧性，　 於佛生尊重，　　 當學此法門。　

If the wise wish to seek The nature of vast wisdom, Generating reverence for Buddha, They should study this dharma gateway.

若欲轉法輪，　　 及吹大法螺，　 智者應如理，　　 當學此法門。　

If one wishes to turn the Dharma wheel And blow the great Dharma conch, The wise should according to reason Study this dharma gateway.

若欲放光明，　　 普照無邊際，　 求於佛法時，　　 於此如理學。　

If one wishes to emit light Illuminating boundlessly, When seeking Buddha's dharma, Study this reasonably.

於天人世間，　　 若欲為上首，　 彼可學此經，　　 決定一切法。

In the world of gods and humans, If one wishes to be foremost, They can study this sutra That determines all dharmas.　

欲求廣大智，　　 發起諸功德，　 樂求佛慧時，　　 於此應隨學。　

Wishing to seek vast wisdom, Give rise to all merits; When delighting in Buddha's wisdom, One should study accordingly.

欲開示法門，　　 樂求於最勝，　 無戲論佛智，　　 於此義當學。　

Wishing to reveal dharma gateways, Delighting in seeking the supreme, Buddha's wisdom without proliferation - One should study this meaning.

若欲樂開示，　　 無礙智所說，　 修學此法已，　　 應說甘露句。

If one delights in revealing What unobstructed wisdom speaks, Having studied this dharma, One should speak nectar phrases.　

若欲照俱胝，　　 無量無邊界，　 彼等於此教，　　 應當善修學。

If one wishes to illuminate koṭis Of countless boundless realms, They regarding this teaching Should study it well.　

此無上法門，　　 能淨除諸法，　 一切法清淨，　　 於此經中說。

This supreme dharma gateway Can purify all dharmas; All dharmas' purity Is taught in this sutra.　

種智兩足尊，　　 演此廣大法，　 於為菩薩說，　　 此經最無上。」

The Lord of Omniscience and Two Legs Expounds this vast dharma; Among what's taught to bodhisattvas, This sutra is most supreme.

佛告無邊莊嚴：「是故諸菩薩於此法教生愛樂已，為攝此法令久住故，復為哀愍諸眾生故，於此法教應當書寫受持讀誦。無邊莊嚴！若復有人於彼時中聞此法已，於如來所以愛樂心而常思念，彼諸人等當得如來無邊法藏諸陀羅尼，辯才具足，於一切法速得自在，能具攝受不可思議佛剎莊嚴聲聞菩薩。無邊莊嚴！若諸菩薩住一切法無戲論者，由陀羅尼清淨門故，此諸法門常得現前，皆能攝受無量不可思議殊勝功德。無邊莊嚴！此是第三陀羅尼門清淨法品。無邊莊嚴！於彼後時若有菩薩欲隨我學此陀羅尼法門者，當親近善友、遠離惡友，為遍擁護此諸法門，當捨身命受持陀羅尼清淨法印。譬如迦利邸迦月圓滿時光明照耀，於眾星中最為殊勝。如是此陀羅尼印三品，攝受所有法門亦復如是，於一切契經中此法光明最為殊勝，一切菩薩皆大尊重，故能出生無量辯才。此無量辯才，應知即是不放逸地。何者是於不放逸地？謂於此法作意思惟、如理觀察不生妄念，如是能令遍忍清淨。若諸菩薩精勤志求不放逸者，於此法門應善修習。為令此法得久住故，心常謙下尊重於法，書寫經卷不離身手，見有志樂希求法者、發心趣向大菩提者，應當為彼開示流布教授讀誦書寫經卷，乃至隨義而為解釋。如其受持所有法門不應藏匿，願諸眾生得此無上佛法利益我等，當令一切眾生於諸佛法常不缺減。如是菩薩於法無悋常樂施人，於義不祕盡皆為說，無少法門而不開示。無邊莊嚴！應為利益安樂諸眾生故，汝當受持此法門品陀羅尼門能清淨句。」

The Buddha said to Anantavyūha: "Therefore when bodhisattvas develop joy in these teachings, they should write down, uphold, read and recite these teachings to make them endure long and out of compassion for beings. Anantavyūha! If there are people who, having heard this teaching, constantly think of the Tathagata with joyful hearts, they will attain the Tathagata's boundless treasury of dharmas and dhāraṇīs, perfect eloquence, swiftly master all dharmas, and be able to embrace inconceivable buddha-fields adorned with śrāvakas and bodhisattvas.

Anantavyūha! When bodhisattvas dwell in all dharmas without conceptual proliferation, through the pure gateway of dhāraṇī, these dharma gateways are always present before them, able to embrace immeasurable inconceivable supreme merits. Anantavyūha! This is the third chapter on the pure dharma of the dhāraṇī gateway.

Anantavyūha! In later times if there are bodhisattvas who wish to study this dhāraṇī dharma gateway following me, they should stay close to good friends and avoid evil friends. To completely protect these dharma gateways, they should give up body and life to uphold the pure dharma seal of dhāraṇī. Just as the Kārttika moon when full shines most brilliantly among all stars, so too these three chapters of dhāraṇī seals embracing all dharma gateways are supreme among all sutras in their dharma light, greatly revered by all bodhisattvas, thus able to generate boundless eloquence.

This boundless eloquence should be known as the ground of diligence. What is the ground of diligence? It means attentively contemplating this dharma, examining it properly without giving rise to deluded thoughts, thus enabling universal patient acceptance to be pure. Bodhisattvas who diligently seek non-negligence should skillfully cultivate this dharma gateway.

To make this dharma endure long, they should always be humble and reverent toward the dharma, keeping written scriptures close at hand. When they see those who delight in seeking the dharma and who aspire to great enlightenment, they should reveal, spread, teach, and help them read and write the scriptures, even explaining according to the meaning. They should not hide any dharma gateways they uphold, wishing all beings to gain the benefit of this supreme Buddha-dharma. We should ensure all beings never lack the Buddha's dharma. Such bodhisattvas are unsparing with the dharma and always delight in giving to others, not keeping meanings secret but explaining everything, without failing to reveal even the slightest dharma gateway.

Anantavyūha! For the benefit and happiness of all beings, you should uphold these purifying verses of the dharma gateway chapter and dhāraṇī gateway."

爾時世尊復告尊者阿難陀曰：「汝當受持此法門品。我諸弟子承事我者，亦當受持如是經典。」

Then the World-Honored One further said to Venerable Ānanda: "You should uphold this chapter of the dharma gateway. My disciples who serve me should also uphold such scriptures."

時阿難陀白世尊言：「以佛神力我已受持。我由成就此法門故，無量法門皆得現前。」

Then Ānanda said to the World-Honored One: "Through the Buddha's spiritual power I have already upheld it. Through accomplishing this dharma gateway, countless dharma gateways have all become present before me."

佛言：「阿難陀！如是如是，如汝所說。由佛威力及此法門遍清淨故，諸有受持此法門者，及親事我能受持者，無量法門皆得現前。是故阿難陀！汝當受持如來法教無量法藏。說此法時，於眾會中無量菩薩即便獲得大法光明。得法光故，無量諸佛所說法門皆得現前，及得近於一切智智，如所樂求勝願莊嚴悉能成就。阿難陀！汝觀諸法本性甚深，如是如來能於無名相法作名相說，又能開示諸法本性，亦復淨除令見清淨，雖說諸法無法可說亦無能說。」

The Buddha said, "Ānanda! So it is, So it is, it is as you say. Through the Buddha's awesome power and the complete purity of this dharma gateway, those who uphold this dharma gateway and those who serve me and can uphold it will have countless dharma gateways become present before them. Therefore Ānanda! You should uphold the Tathagata's teachings and boundless dharma treasury. When this dharma was taught, countless bodhisattvas in the assembly immediately attained the great light of dharma. Having attained the light of dharma, countless dharma gateways taught by all Buddhas became present before them, and they drew near to omniscient wisdom, accomplishing all their desired supreme vows and adornments. Ānanda! Observe how the inherent nature of dharmas is extremely profound - thus the Tathagata can give names and characteristics to dharmas without names and characteristics, can reveal the inherent nature of dharmas, and can purify them to make vision pure, though when teaching dharmas there is no dharma that can be taught and no one who can teach."

佛言：「阿難陀！若能如是觀諸法性，便得發生無量智慧。說此法時，無數菩薩證無生法忍，無量眾生發阿耨多羅三藐三菩提心，於阿僧祇劫當證無上正等菩提，復能出生無量辯才。」

The Buddha said: "Ānanda! If one can observe the nature of dharmas thus, one will give rise to boundless wisdom. When this dharma was taught, countless bodhisattvas realized the patient acceptance of non-arising dharmas, countless beings generated the aspiration for anuttara-samyak-sambodhi, and will realize supreme perfect enlightenment after incalculable eons, also giving rise to boundless eloquence."

爾時世尊加持此陀羅尼門，放大光明，其光普照無量無邊諸佛世界。由此光明，彼諸世界所有菩薩皆悉得聞此陀羅尼，聞此法已能遍成熟菩提法分。於彼復有無量眾生，皆發阿耨多羅三藐三菩提心。當於爾時，一切眾生皆得安樂。是時復有諸天，雨天波頭摩華於大眾會諸菩薩中，唱如是言：「願一切眾生得佛智慧。」

At that time, the World-Honored One empowered this dhāraṇī gateway and emitted a great light that illuminated countless buddha worlds. Through this light, bodhisattvas in all those worlds heard this dhāraṇī, and having heard this dharma they fully matured in the aspects of enlightenment. There were also countless beings there who generated the aspiration for anuttara-samyak-sambodhi. At that time, all beings attained peace and happiness. Then the devas rained heavenly utpala flowers upon the assembly of bodhisattvas, declaring: "May all beings attain Buddha's wisdom!"

爾時無量辯才菩薩白佛言：「世尊！當何名此法門？我當云何奉持？」

Then Bodhisattva Anantapratibhāna said to the Buddha: "World-Honored One! What should this dharma gateway be called? How should I uphold it?"

佛告無量辯才菩薩言：「此法門名『陀羅尼王』，亦名『陀羅尼印』，亦名『三品所攝善巧』，汝當受持。此是無邊辯才，攝一切義善巧法門。由此法門，而能照了一切諸法、斷一切疑，是故諸菩薩於此法門應當奉持。」爾時一切大眾為供養法故，以五色華散於佛上。

The Buddha told Bodhisattva Anantapratibhāna: "This dharma gateway is called 'King of Dhāraṇīs', also called 'Seal of Dhāraṇīs', also called 'Skillful Means Encompassing Three Chapters' - you should uphold it. This is boundless eloquence, a dharma gateway encompassing all skillful meanings. Through this dharma gateway, one can illuminate all dharmas and cut off all doubts, therefore bodhisattvas should uphold this dharma gateway." Then the entire assembly, to make offerings to the Dharma, scattered five-colored flowers above the Buddha.

佛說此經已，諸菩薩摩訶薩，一切眾會及天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

When the Buddha had spoken this sutra, all the bodhisattva-mahāsattvas, the entire assembly including devas, humans, asuras, gandharvas and others, having heard what the Buddha taught, were greatly delighted and faithfully accepted and practiced it.

大寶積經卷第七